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The Net Pastor's Journal, Eng Ed, Issue 13 Fall 2014

Fall 2014 Edition

Produced by ...

Dr. Roger Pascoe, President,

The Institute for Biblical Preaching

Cambridge, Ontario, Canada

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“Strengthening the Church in Biblical Preaching and Leadership”

Part I: Two Essential Foundations For Preaching

By: Dr. Roger Pascoe

The Institute for Biblical Preaching,
Cambridge, Ontario, Canada

There are two essential foundations that every preacher or minister of the gospel needs for stability in your ministry and credibility in your message. In this edition of the NET Pastors Journal we will look at the first essential foundation:

The Preacher’s Motivation For Ministry: “Why Do We Do What We Do?”

Your ministry probably will not have stability and endurance if you do not have these four foundational motivations for ministry:

The Motivation Of A Conscious Call To Preach

The apostle Paul’s call to salvation was “a pattern to those who are going to believe on (Jesus Christ) for everlasting life” (1 Tim. 1:16). In Gal. 1:15-16, the apostle amplifies the story of his conversion to include his call to preach. Two points are important in the pattern of Paul’s conversion and testimony: first, God’s grace (Gal. 1:15) and second, God’s call (Gal. 1:15). Paul was called to preach by God when he was in his mother’s womb - his call by God was an eternal call (before he was even born), which became an effectual call at his conversion. The circumstances of Paul’s call to conversion may be different from ours, but the essence of God’s call of Paul to preach is not different.

In the Scriptures, God called people in special ways to serve him. He called the patriarchs (e.g. Abraham, Jacob), judges (e.g. Joshua, Gideon), prophets (e.g. Moses, Samuel, Jeremiah) and apostles (e.g. Paul). While the circumstances and manner of their call may not be the normative mode of God’s call today (although each of their modes was different, so there evidently was not one normative mode), nonetheless these instances of God’s call clearly and conclusively teach that God calls his servants individually, directly, and specifically. Just as God chose individuals whose call is recorded in Scripture, so he chooses and calls people today to ministry.

All Christians are called ones. We are called to salvation, by trusting Christ as Saviour and Lord (Eph. 1;18; 4:1; 2 Tim. 1:9; Heb. 3:1; 2 Pet. 1:10) and we are called to service, by performing good works (Eph. 2:10) and by using our gifts (1 Cor. 12:1-14).

One area of service to which God calls some is that of preaching. The call to preach does not, in its first instance, emanate from the church, nor is it controlled by the church (even though the elders of the local church are expected to confirm the call according to 1 Tim. 4:14; 2 Tim. 1:6). As Dr. Olford states it: “In the final analysis, the call to preach is the sovereign initiative of God in the life and experience of the one who is predestinated to fulfill that role.” 1

Let’s look at seven aspects of God’s call to preach:

1. The Reason For God’s Call To Preach (Cf. Rom. 10:14-15).

Salvation comes to those who call on the Lord to save them, trusting Christ and his atoning work at the cross (Rom. 10:9-10). But the question is how can they call on him if they do not believe in him? Obviously, they need to believe in him before they can call on him, and, in order to believe in him, they need to first hear about him. So, how can they hear about him? They hear about him through preaching. That’s the reason God calls preachers.

Therefore, the logic of this progressive argument concerning God’s call to preach is this:

1) God calls preachers to preach the gospel so that those who have never heard of Christ may hear.

2) Those who hear the gospel may believe.

3) Those who have heard and believe then call to God for salvation through faith in the Lord Jesus Christ.

The final step in this logical argument is this: “How can those preach unless they are sent?” (10:15). This is scriptural confirmation of God’s call to preachers - God sends those whom he has called. It is God who calls, equips, and sends people to preach the gospel. This teaches us that:

1) God calls people to preach so that others may come to belief and faith in Christ.

2) Without this call of God we cannot be successful in preaching.

3) Therefore, those who are not called to preach the gospel ought not to be preachers. Just because someone claims to be a preacher does not mean necessarily that God has called him or her to preach.

2. The Nature Of God’s Call To Preach

God’s call is an “eternal” call of his grace. “God…called me from my mother’s womb” (Gal. 1:15), Paul says. It was before time; predetermined by God (cf. Jer. 1:4-5)

God’s call is an “effectual” call of his grace (Gal. 1:15; cf. Acts 9:4; 22:7; 26;14). What God determines to be done, actually is done. He makes his call effectual. From this we can conclude that what God did in Paul, he has been doing in others down through history and continues to do.

3. The Knowledge Of God’s Call To Preach

A call to preach is initiated by an inner sense of calling, an inner, fervent passion to preach. The knowledge of that call is linked with the ministry of the indwelling Christ who impels us to preach. God gave Paul the inner witness of His call to preach, the inner revelation of his Son - God... revealed his Son in me, that I might preach Him” (Gal. 1:16).

4. The Proof Of God’s Call To Preach

I would suggest a fivefold test as “proof” of God’s call to preach.

Test #1: The Spiritual Conviction of a Call - i.e. the inner desire and compulsion.

The God who indwells us by Christ also impels us by Christ to preach (Rom. 10:15; 1 Cor. 1:17; 9:16-17). The conviction that you are called to preach may grow over time as God works in your heart and providentially orders circumstances that move you to respond to the call to preach. This may be why some people do not begin their preaching until later in life.

The same Holy Spirit who gives me the assurance of salvation also gives me the assurance of my calling to preach (Rom. 8:14; Gal. 1:15-16; 2 Tim. 1:8-11). The more you pray about it, if it is from God, it will grow; if not it will die.

Test #2: The Practical Gift of a Call - i.e. the gift emerges.

It becomes evident through your preaching that God has given you the gift to preach (Eph. 3:18; 2 Tim. 1:6). “The manifestation of the Spirit is given to each one for the profit of all” (1 Cor. 12:7).

Test #3: The Visible Results of a Call.

God uses your gift for the edification, exhortation, and encouragement of the saints, and the salvation of non-Christians (1 Cor. 9:2; 2 Cor. 3:3). Fruit from your preaching is the “seal” of a call from God.

Test #4: The Public Affirmation of a Call.

Your gift will be affirmed by others (e.g. the leaders of the church). 1 Tim. 4:14 and 2 Tim. 1:6-7 indicate that when there is a divine call, it is confirmed by human affirmation (cf. also Acts 13:1-4).

Test #5: The Spiritual Qualifications of a Call.

a) Separated to God: “A chosen vessel” (Acts 9:15-16; 13:2; 22:14-15).

b) Orthodox: “...preached the Christ…that He is the Son of God” (Acts 9:20).

c) Servant character: “A minister and a witness…” (Acts 26:16-18).

5. The Effect Of God’s Call To Preach

The clear call to preach has the effect of keeping preachers focused and motivated for the task. It gives endurance and strength for the journey. Without this clear sense of calling, not only will the difficulties of the task push you off course but you probably should not be in that vocation at all.

A clear call of God gives certainty, direction, drive, and depth to your ministry. Quitting will not be an option, nor will man’s approval be important.

It is the divine call that gives stability, boldness, and confidence in the midst of diversity and opposition. It lifts the preacher’s heart when he feels most like quitting. Clovis Chappell wrote that God calls men to preach:

a) In order to know with certainty and clarity what task he has called them to.

b) Because without God’s call they would not have the stamina and courage to take on such a difficult task.

c) To keep us steady and true throughout the fulfillment of this task.

We need to be constantly reminded of God's call to preach - to go back to “Bethel,” to that moment when it was so clear and invigorating that we had no doubt about it. We need to revisit the places and relive the experience of knowing with certainty that God has called us. This is what keeps us steady and true in the task when things get tough and we might be tempted to give up. It is this that keeps the passion for preaching alive in our hearts.

6. The Purpose Of God’s Call To Preach

We are called by God, who gives us a message which we are to proclaim for God to people who are in desperate need of a word from God. The call of God has three primary purposes:

We are called to preach the Word (2 Tim. 4:2), the “whole counsel of God” (Acts 20:27), “sound doctrine” (2 Tim. 1:13; 4:3; 1 Tim. 4:6), “rightly dividing the word of truth” (2 Tim. 2:15).

God does not call us to preach our own ideas or our favourite topics, but to preach the word, to preach the sincere milk of the word and solid food to those who can digest it (Heb. 5:12-14).

We are called to preach the gospel (Rom. 1:15-16; 1 Cor. 9:16; 15:3-4; cf. Acts 16:10; Rom. 15:20; Mk. 16:15; 1 Cor. 1:17; Gal. 1:11-12). The gospel, as the Reformers expressed it, is justification by God’s grace alone, through faith in Christ alone, based on God’s Word alone, for God’s glory alone.

Paul was not distracted with other things like baptizing people, good as that is, but Christ sent him to “preach the gospel” (1 Cor. 1:17). We must preach “Christ”. This was the apostle Paul’s motivation for ministry: That I might preach him among the Gentiles” (Gal. 1:16); “We preach Christ and him crucified” (1 Cor. 1:23; 2:2). Paul was called to proclaim “Christ” (Col. 1:28-29). To this single, simple, and clear message, Paul gave his whole life, despite opposition and discouragement. That was his life’s occupation.

Undoubtedly, Paul’s focus on this message was derived from his own salvation experience and the call of God on his life. The call of God is not simply an abstract experience devoid of substance. God calls preachers to preach and he gives them the message to preach.

Preaching is inseparably linked with the doctrine of the Gospel of God (Acts 20:24; Rom. 1:1). We are not called to preach any message we want but only the truth of his Word. We are Christ’s ambassadors, calling men to reconciliation with God through Christ (2 Cor. 5:19-20). Even those who are gifted primarily as teachers are compelled to do the work of an evangelist (2 Tim. 4:5). “The nature of the call is bound up with the eternal and effectual grace of God.” 2

We are called to teach the saints. We must not only preach to and for the lost but also for the saved, so that they know why they believe what they believe. “These things command and teach” (1 Tim. 4:11). “And the things that you have heard from me among many witnesses, commit these to faithful men who will be able to teach others also” (2 Tim. 2:2; cf. Jn. 21:17; Acts 2:42; 15:35; Rom. 12:7; Col. 3:16; 2 Tim. 4:2-3).

7. The Compulsion Of God’s Call To Preach

Paul expressed his compulsion to preach this way: “For if I preach the gospel, I have nothing to boast of, for necessity is laid upon me; yes, woe is me if I do not preach the gospel” (1 Cor. 9:16).

The noted Methodist preacher, Samuel Chadwick, stated:

“I would rather preach than do anything else in the world. I would rather preach than eat my dinner or have a holiday. I would rather pay to preach than be paid not to preach. It has its price in agony and sweat and tears, and no calling has such joys and heartbreaks, but it is a calling an archangel might covet. Is there any joy like that of saving a soul? Any thrill like that of opening blind eyes? Any reward like the love of children to the second and third generation? Any treasure like the grateful love of hearts healed and comforted?” 3


May all preachers who read this NET Pastor Journal know and be assured of God’s call to preach. As a result may you preach with the conviction, courage, and consistency that God alone can give, despite opposition or criticism. May the motivation of a conscious call to preach, as I have outlined in this article, be true of each of us.

Part II: Preparing For Preaching

“Studying The Text”

By: Dr. Roger Pascoe

The Institute for Biblical Preaching,
Cambridge, Ontario, Canada

Dealing with the text, applying good hermeneutical and homiletical principles is hard work, requiring diligence and discipline, but we must do it. We must research and study the Scriptures in order to be accurate in our interpretation of them.

Biblical Principles For Studying The Text

“Be diligent to present yourself approved to God, a worker who does not need to be ashamed, rightly dividing the word of truth” (2 Tim. 2:15)

The biblical mandate for communicating the truth of God is to “commit these (things) to faithful men” (2 Tim. 2:2). The biblical means is to have the singular focus of a soldier (3-4), the strenuous effort of an athlete (5), and the steady perseverance of a farmer (6). And the biblical method in preparing to communicate truth is to “rightly divide the word of truth” (15) through accurate, analytical, and authoritative interpretation.

Let me review these three aspects of the biblical method for studying the text:

1. Accurate Interpretation

Rightly dividing (or, accurately interpreting) the word of truth”

We must be historically accurate. Historical accuracy asks “when, where, by whom” were these words spoken? What were the customs, culture, and climate of the day when the words were written? What is the historical background of the text? What was the historical situation that motivated the writer to write this passage?

We must be contextually accurate. Contextual accuracy means that we never take a Scripture out of context. It means that we maintain consistency between Scriptures that speak to this same doctrine or topic, by comparing Scripture with Scripture and by never interpreting one Scripture in such a way that it contradicts another.

We must be grammatically accurate. Here we are trying to determine (as best we can) what the author meant to communicate to his original audience. What did he mean? What would his audience have understood this to mean? This takes into account word forms (morphology), the relationship of words, phrases, and clauses (syntax), and the possible range of meanings of words (semantics).

We must be doctrinally (theologically) accurate. From what we know from this text, as well as others that speak to the same topic, we must be doctrinally accurate. This requires some understanding of systematic theology (i.e. what the entirety of Scripture has to say about a certain doctrine) and the application of that revealed truth in the passage under consideration.

2. Analytical Interpretation

“Rightly dividing (or, analytically interpreting) the word of truth”

To rightly “divide” the word of truth means to make a straight furrow (as a farmer), to cut a straight line (as a carpenter), to make a straight path. In other words, to cut a straight course of orthodoxy through a jungle of error.

It means to rightly interpret the word of truth as Paul did – not as his opposers and the false teachers who argued about genealogies, “disputed about words to no profit, to the ruin of the hearers” (2:14), and engaged in “profane and idle babblings” (2:16).

When you “rightly divide” the word of truth, then you will preach right doctrine, which should lead to right behaviour (2:20-26).

3. Authoritative Interpretation

“Rightly dividing (or, authoritatively interpreting) the word of truth

This means we must have competence in the Scriptures – understanding the word of truth, having comprehensive knowledge of the Scriptures, and full belief in the Scriptures as truth.

We must also have confidence in the Scriptures that they are the Word of God, that we can properly and fully understand them through the illuminating work of the Holy Spirit (cf. Jn. 14:17; 15:26; 16:13).

Part III: Leadership – Being A Godly Role Model

“Your Personal Surrender To The Holy Spirit,” Pt. 3

By: Dr. Roger Pascoe

The Institute for Biblical Preaching,
Cambridge, Ontario, Canada

In the Spring and Summer 2014 editions of this NET Pastors Journal, we examined different aspects of the Spirit-filled Christian life based on Ephesians 5:18-6:20. So far we have looked at (1) The meaning of the Spirit-filled life; (2) The necessity of the Spirit-filled life; and (3) The reality of the Spirit-filled life. In this edition, we are going to continue this subject with...

The Activity Of The Spirit-Filled Life

Spirit-filled activity encompasses every aspect of our lives – the church, the home, the workplace, our neighbourhood, and the world in general. Where the Spirit of God is active, you find Spirit-filled unity in the church, Spirit-filled harmony in the home, Spirit-filled cooperation in the workplace, and Spirit-filled victory in the world. First, let’s consider...

Spirit-Filled Unity In The Church (5:19-21)

Notice, firstly, that unity in the church comes from Spirit-filled people worshipping together - ... speaking to one another in psalms and hymns and spiritual songs (19). Congregational worship has a mutually edifying component, speaking to one another – i.e. teaching one another and admonishing one another in psalms and hymns and spiritual songs. Perhaps, in the first century church, they read Psalms and hymns out loud to one another, similar to our responsive readings. But, perhaps this simply means that their singing of psalms and hymns “spoke” to one another, edified and exhorted one another.

This mutual edification has both horizontal and vertical aspects. Horizontal worship takes place in singing (19). In singing we mutually edify one another, which is not an aspect of worship that we usually think of in our music. Vertical worship takes place by making melody in your heart to the Lord (19). The melody is that sweet delight rendered to the Lord in our singing. It’s worship to the Lord not merely edification of each other. It’s worship in your heart, not merely on your lips – it’s internal not just external. Spirit-filled people worship in their hearts because that’s where the Spirit dwells.

Secondly, unity in the church comes from Spirit-filled people thanking God together - thanks always for all things to God the Father in the name of our Lord Jesus Christ (20). This is another aspect of congregational worship – giving thanks together. One component of our congregational worship is thanksgiving, but it is also a vital component of our individual lives. Spirit-filled people are thankful people. Those who grumble and complain are not filled with the Spirit. Thankfulness is a fruit of the Spirit (Gal. 5:22). Spirit-filled people delight in giving thanks, habitually and unceasingly. The ungodly, on the other hand, do not give thanks (Rom. 1:21).

Spirit-filled people give thanks concerning all things. There are reasons to be thankful in good circumstances and in bad.

Thirdly, unity in the church comes from Spirit-filled people submitting to one another - ...submitting to one another in the fear of God (21). This is true servant-hood. Spirit-filled people serve one another by submitting to one another, not only in our church life, but also in our home life, our work life, and our community life.

Spirit-filled people are meek, gentle, and mutually submissive, not haughty, aggressive, self-assertive, or proud - not it’s-my-way-or-the-highway kind of people. The filling of the Spirit leads to mutual submission, not individuality, pride, or disunity. Spirit-filled leaders submit to one another in the fear of God, thus reflecting His humility in themselves.

This is the key to unity. Without mutual submission any organization will fly apart. That’s one reason why churches sometimes are divided, because their leaders don't practise and demonstrate a submissive, humble spirit. They don't manifest the presence of Christ in how they relate to others. Division in a church, by definition, is spawned by wilful people wanting their own way - members not submitting to leaders and leaders not respecting their members.

How does this work itself out in your leadership roles and relationships? In the church, among your elders and deacons? In your home, with your wife, children? In your workplace, with your colleagues? In your neighbourhood, community, school?

How does mutual submissiveness work? How do you make decisions in an environment of mutual submission? Does that mean that you live in a constant state of leadership gridlock? Does it create a benign kind of leadership, where everyone is scared of taking a stand in case others don’t agree or in case someone gets offended, so that no one does anything? Well, no. Mutual submissiveness works by displaying a spirit of co-operation, humility, and respect, even when making decisions and taking actions that others might not like. It all has to do with your attitude and the way you act.

What does mutual submissiveness look like in your church meetings, elders meetings, ministry committee meetings? More importantly, is the filling of the Spirit evident in your life? When others look at you, talk with you, listen to you, do they see and hear the Holy Spirit at work in your life? Do they see mutual submissiveness practised? Does the Holy Spirit have his way in your life (in your attitude to God and to other people), or are you permitting things in your life that grieve the Holy Spirit? Are you known for pushing your own will, having your own way, wanting prominence, or are you known as a humble and contrite person?

In the next edition of the NET Pastors Journal (Winter 2015), we will continue with the subject of Spirit-filled harmony in the home.

Part IV: Devotional Thoughts (John 21:15-25)

By: Dr. Roger Pascoe

The Institute for Biblical Preaching,
Cambridge, Ontario, Canada

After meeting with the disciples on the shore of the Sea of Tiberias, Jesus turns his attention to Peter. In this dialogue, we learn three foundations for Christian service.

First, the pledge in serving the Lord is to love him (15-17). Three times Jesus asks Peter if he loves Him. The first time (verse 15), Jesus asks him, Do you love me more than these? Presumably, these refers to the other disciples, since Peter had at one time claimed to be more loyal than the rest of them. Peter doesn’t answer Jesus’ question as to his love for Jesus compared to the other disciples, but he pledges his love for the Lord. Yes, Lord. You know that I love you. Jesus commissions him to feed my lambs. The second time (verse 16), Jesus simply asks, Do you love me? with no reference to the other disciples. Peter again replies, Yes, Lord, you know that I love you. Jesus commissions Peter to shepherd my sheep. When Jesus asks the third time (verse 17), Simon, do you love me? Peter becomes upset and, again, appealing to Jesus’ knowledge of all things he affirms, Lord, you know all things; you know that I love you. Jesus replies, Feed my sheep.

Just as the examination of Peter’s heart was necessary before Jesus commissions him for His service, so the examination of our own hearts is necessary before we undertake service for the Lord. The principle here is that our pledge in serving the Lord is to love him. Despite our feeble loyalty, Jesus still values our love. And despite our feeble loyalty, Jesus still wants our service. He wants or past failure and sins to be dealt with, confessed (which evidently Peter’s were at an earlier meeting with Jesus – cf. Lk. 24:34), and forgiven, so that our fellowship with the Lord is restored and he affirms us in his service.

The problem is, that when we fail, Satan is so quick to try to run us into the ground. He is, after all, the “accuser of the brethren.” But we have an Advocate, who pleads on our behalf before God, thus restoring us to fellowship with Him. No wonder Peter when he wrote his epistle, says, “Love covers a multitude of sins” (1 Peter. 4:8). He probably learned that on the beach that day.

Despite our feeble loyalty, Jesus still values our love and wants our service. He wants us to serve him in feeding his lambs (15), shepherding his sheep (16), and feeding his sheep (17). Our pledge in serving the Lord is to love him unconditionally and unreservedly, and, in His grace, Jesus commissions us to His service. Our job, as ministers of the gospel, is to serve Him among His flock, helping those who are inquiring about Christianity to overcome stumbling blocks, mentoring and discipling those who have recently been saved, and encouraging those who are old and tired. These are God’s lambs and sheep who need to be fed and shepherded.

The second principle we learn here is that the purpose in serving the Lord is to glorify Him (18-19a). We are to glorify him when we are younger (18a), when we still have the energy and enthusiasm of youth, when we are still strong and capable.

We are also to glorify Him when we are old (18b-19a). When you are old refers to a future time when each of us faces physical and mental limitations. It refers to the time when you will stretch out your hands for support and guidance by someone else, and another will dress you and carry you where you do not wish. This is the time when you will experience complete dependence on others. In other words, this is the end of our lives when we become weak, incapable, and dependent. Perhaps, in Peter’s case, this also referred to a future time when he would be martyred for Christ, when his hands would be stretched out, he would be dressed by someone else, and carried where he did not want to go, which, according to history happened around A.D. 61.

Life is a cycle from birth to death and we must serve the Lord at each stage. The time between those cycles is very short, so we must not put off serving the Lord until later in life. We must glorify the Lord by serving Him in whatever stage of life we are in now.

The third principle we learn here is that the pattern in serving the Lord is to follow Him (19b-22). Jesus repeats the same call to Peter as he did when he first called the disciples (cf. Matt. 4:19), namely, Follow me. This is what discipleship really is, isn't it? Following the Lord. So, how do we follow the Lord?

We follow the Lord by responding to His call. When we hear His Follow me, we must respond in obedience, just as Peter did, not knowing what the end of that commitment would entail. We follow the Lord by keeping our eyes on Him (20). Peter turned around and momentarily took his eyes off the Lord, as he had done once before and began to sink beneath the water. Now, he takes his eyes off the Lord again while he looks at John following them, and he asks, What about this man? (21).

Not only do we follow the Lord by responding to His call and by keeping our eyes on Him, but we follow the Lord by minding our own business (21-22). What Jesus would commission John to do was none of Peter’s concern. His task was to follow Jesus faithfully and obediently, not comparing himself with others.

Discipleship is individual. It’s not our concern or responsibility what God calls others to do in serving Him. They have their own spiritual gifts and calling from God and we have ours. The challenge to one is not necessarily the challenge God gives to another. Like Peter, some people are more concerned about what others are doing for the Lord than what they ought to be doing themselves. Let’s be sure to listen carefully to what God has commissioned us to do for Him. Let’s be attentive to what He is saying to us through His Word, through our consciences, through our gifts, and through our obedient desires.

Only by God’s grace are we commissioned to serve the Lord and not by our own worthiness. God wants us to know that he can use us right where we are, despite our faults, failures, and periodic indifference. So, don't quit because of past failures. Don't draw back because of questions about the future. And don't slow down or stumble by comparing yourself with others. Let’s redeem the time for the days are evil (Eph. 5:16). Let’s learn to number our days and apply our hearts to wisdom (Ps. 90:12).

Let’s remember that true Christian service demands that our pledge in serving the Lord is to love him; the purpose in serving the Lord is to glorify him; and the pattern in serving the Lord is to follow him. May God help us to fulfill these vital principles of Christian service.

Part V: Sermon Outlines

By: Dr. Roger Pascoe

The Institute for Biblical Preaching,
Cambridge, Ontario, Canada

John 18:33-38, Jesus’ Dialogue With Pilate

For the English audio version of these sermons, click on these links: Link 1 - Jn. 18:33-34, Pt. 1; Link 2 - Jn. 18:35-37, Pt. 2; Link 3 - Jn. 18:37-38

Title: The Conflict of Kingdoms

Point #1: The Kingship of Jesus Exposes a Conflict of Kingdoms (33-35a)

1. The kingship of Jesus separates cynics from seekers (33-35a)

(1) Cynics sneer at the kingship of Jesus (33b)

(2) True seekers hunger for the kingship of Jesus (34)

(3) The heart displays the difference (35a)

2. The Kingship of Jesus separates the physical from the spiritual (35b-38a)

(1) Jesus explains that his kingship is not a physical entity (36)

(2) Jesus explains that his kingship is a spiritual entity (37-38a)

Point #2: See the Winter 2015 edition of the NET Pastors Journal when published.

1 Stephen F. Olford, Anointed Expository Preaching, (Nashville: Broad & Holman, 1998), 8.

2 Olford, Anointed, 17.

3 Cited in Olford, Anointed, 18.

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