He Knows Your Deeds (Revelation 3:8)

Jesus is writing to the people in the local church in Philadelphia, and He says something very simple and yet very profound – Jesus always knows our deeds, and what we do. Here is the text, from my own translation:

  • 8I know your deeds. (Pay attention! I have put an opened door in front of you, and no one ever has [the] power to shut it.) I know you have a little strength, and yet you have obeyed my message and have not disowned my name.
rev38
The relevant portion of Revelation 3:8 from Codex Sinaiticus.

We can hide nothing from Him. He is omniscient and all-knowing. Jesus never takes in knowledge and learns new things. He is equal in power, glory, honor and attributes to the Father. He knows what you have done, are doing and will do.

There is nothing you can do that Jesus does not already know all about:

Proverbs 5:21 For the ways of man are before the eyes of the LORD, and he pondereth all his goings.

Proverbs 15:3 The eyes of the LORD are in every place, beholding the evil and the good.

Job 34:21-22 For his eyes are upon the ways of man, and he seeth all his goings. There is no darkness, nor shadow of death, where the workers of iniquity may hide themselves.

Jesus’ remark gives the sense of, “I always know your deeds!”[1]

He knows the good and the bad. He knows our faithfulness and our deliberate failures. He knows whether your heart and spirit is hypocritical or tender. He knows your motivations and your motives. He knows what you’re planning and what your ambitions are.

Jesus’ remark will either (a) strike fear into the unregenerate, pretending heart, (b) convict and rebuke the lazy Christian who stopped trying a long time ago, and is just treading water on autopilot; or (c) comfort the weary sinner who is honestly trying to serve the Lord day by day.

Let everybody sit up and take notice of these simple truths:

  1. God created this universe and everything in it, and He did it through His unique, one and only Son, Jesus Christ; “by whom also he made the worlds,” (Hebrews 1:3)
  2. We are – each of us – products of this creation, and we owe our lives, our blessings, our comforts, the air we breathe and the blessings we enjoy to Him
  3. We are alienated from God and estranged from Him because of the wicked things we think about and do every day, which violate His holiness and His law
  4. Because God has great mercy, love, grace and kindness (cf. Ephesians 2:4-7), He provided a way for people to be reconciled, forgiven, adopted into His family and saved from Satan and ourselves

As you go about your day to day life, whether you are a non-Christian who thinks this is all ridiculous superstition, a “slacker” Christian who lives a life of pitiful hypocrisy, or a sincere Christian who tries day by day to be cleaving tighter unto the Lord (Acts 11:23), know this – the Risen and Resurrected Christ knows your deeds. “He is Lord of all,” (Acts 10:36), and the Father demands you apologize to Him and set things right by repenting of your sins and believing in His Son’s perfect work for your sake, in your place, as your substitute. As the Scripture reads,

Mark 1:14-15 After John was taken, Jesus came into Galilee preaching the gospel of the kingdom of God and saying: ‘The time is come and the kingdom of God is at hand; repent and believe the gospel.’ (Tyndale 1534 translation)


[1] I take the word translated “I know” to be expressing a timeless truth. Here is my note on this from my own pitiful translation; Οἶδά: (1) Voice – a simple active voice. (2) Tense – context suggests a gnomic perfect, suggesting that Jesus has always known the church’s deeds. He never comes to know anything – He always knows all. (3) Mood – a declarative indicative.

Jonah . . . the Missionary?

This is the beginning of a short little series on the Book of Jonah. Enjoy!

—————————————————–

All people know about Jonah is that he was swallowed by a giant fish! That’s all most Christians remember about this wonderful little book. The truth is the Book of Jonah isn’t a Sunday School lesson, but a real account of a real event that has real meaning for your life

 JONAH RUNS (1:1-3):

 

1 Now the word of the LORD came unto Jonah the son of Amittai, saying,
2 Arise, go to Nineveh, that great city, and cry against it; for their wickedness is come up before me.

 

Jonah is commanded to go and preach to the people in Nineveh because of their wickedness. God hasn’t just found out about their wickedness. It’s just gotten so bad that He’s decided to take some drastic action. Nineveh is in Assyria, and if you know the Old Testament, you know that the northern kingdom of Israel isn’t exactly friends with Assyria!

God gives an immediate command, “Arise, go to Nineveh!” In other words, “Go, right now!” It’s also a pretty big undertaking – over 500 miles overland! This is more than a car-trip!

Jonah 1 (1-3)
See the distance Jonah had to travel, from Israel all the way overland to Nineveh?

 

Before we move on, I want you to think about how strange of a command this is in the Old Testament. We see calls for repentance all the time in the prophets – for Israel, though. Where else do we see a prophet sent directly to a pagan nation to preach to them about their wickedness in particular? Nowhere else! So, this raises the question – what kind of missions work was done in the Old Testament?

 Missions Work in the Old Testament:

Here are some good questions to ponder, and if these questions have never occurred to you, then do some thinking on it now:

  • Why don’t we see a “great commission” in the OT?
  • Why weren’t the Israelites told to go make disciples of all nations, and bring them to Jerusalem to worship the One true God?
  • Why don’t we have maps telling about Old Testament missionary journeys in the back of our Bibles?
  • Did God have no message of salvation for the rest of the world?

I want to start by reminding you that God has worked with mankind in different ways, at different times. Before God chose Israel, He worked with all of mankind individually. After God chose Israel, He worked with all of mankind through Israel

Now the LORD had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father’s house, unto a land that I will shew thee: And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing: And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed (Genesis 12:1-3).

God makes a whole lot of promises, but one of them is that the vehicle of blessing for all the other nations will be Israel:

“In the third month, when the children of Israel were gone forth out of the land of Egypt, the same day came they into the wilderness of Sinai. For they were departed from Rephidim, and were come to the desert of Sinai, and had pitched in the wilderness; and there Israel camped before the mount. And Moses went up unto God, and the LORD called unto him out of the mountain, saying, Thus shalt thou say to the house of Jacob, and tell the children of Israel; Ye have seen what I did unto the Egyptians, and how I bare you on eagles’ wings, and brought you unto myself. Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel” (Exodus 19:1-6).

What in the world was God talking about here? What does it mean to be a kingdom of priests? What does a priest do? A priest represents God to the rest of the people – He’s a go-between. So, to go back to the missions question – what were the Israelites supposed to do to fulfill this responsibility of being a kingdom of priests, or a corporate go-between for God and the pagan nations?[1]

  • Option #1: Go out, preach the Gospel, and make disciples!
  • Option #2: Live holy lives, follow God’s law with a true heart and let unbelievers gradually flow to them, slowly but surely?

Don’t worry about what scholars say, or what your study Bible notes say – what do you think? I take option #2. If Israel had lived as a holy people, God would have continued what began under Solomon. After all, some great things happened under Solomon. Israel came closer than ever before to realizing the covenant blessings that God had promised for obedience. The temple was built and God did dwell inside it. Solomon was a godly king who only asked for the wisdom to rule right (see 1 Kings 10:1-9).

And there came of all people to hear the wisdom of Solomon, from all kings of the earth, which had heard of his wisdom (1 Kings 4:34).

And king Solomon passed all the kings of the earth in riches and wisdom. And all the kings of the earth sought the presence of Solomon, to hear his wisdom, that God had put in his heart (2 Chronicles 9:22-23).

This sounds like a good start, doesn’t it? So, what happened to this seemingly unstoppable roller-coaster ride to greatness and God’s blessing? The Bible tells us:

But king Solomon loved many strange women, together with the daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, Zidonians, and Hittites; Of the nations concerning which the LORD said unto the children of Israel, Ye shall not go in to them, neither shall they come in unto you: for surely they will turn away your heart after their gods: Solomon clave unto these in love. And he had seven hundred wives, princesses, and three hundred concubines: and his wives turned away his heart (1 Kings 11:1-3).

Sin is what happened. That’s why we need Christ –  the perfect King who will succeed where even good men like Solomon failed.

 

3 But Jonah rose up to flee unto Tarshish from the presence of the LORD, and went down to Joppa; and he found a ship going to Tarshish: so he paid the fare thereof, and went down into it, to go with them unto Tarshish from the presence of the LORD.

 

So far, so good – Jonah is commanded to go preach to the heathen Assyrians in Nineveh. But, he doesn’t like that idea, so he heads off to Joppa and books passage[2] on a ship bound for Tarshish. Nobody is quite sure where Tarshish was – but the smart money says the southwest coast of Spain[3].

 Why is Jonah Running?

So, why is Jonah fleeing? What in the world does he hope to accomplish?

  • Option #1 – Jonah thinks he can hide from God, and God won’t be able to find him[4]
  • Option #2 – Jonah just wants to get away, wash his hands of the whole business and have God find someone else for the job[5]

I go with option #2. Jonah hates the Assyrians and doesn’t want anything to do with them. He’s so sick at heart and outraged that God’s mercy and forgiveness is being offered to them, that he’s willing to run from God!

Think about how drastic of a move this is! He’s dropping everything, leaving his home, family, friends, possessions – everything! He books last-minute passage on a ship bound for the ends of the earth (not literally, but you know what I mean!) – this must have cost a whole lot of money! He has no baggage, probably not much money and no plans.

He used a ship; today we’d use a plane. If I were in Jonah’s position today, and wanted to run far, far away, long-distance destinations available from O’Hare airport today are Beijing, Berlin, Tokyo and Zurich. I’d personally choose Zurich. There’s a flight leaving on tomorrow, for only $1,000! I could pay for the flight, and survive for a few weeks on just the credit card, but I’d have to figure something out very quickly:

  • Where would I live?
  • How would I earn money?
  • Where will I buy clothes?
  • How will I afford food

Jonah is doing something very drastic – and his situation would be more dire than mine! He’s so opposed to the very idea of the Gospel[6] going to the Assyrians that He’d willing to do all this!

Why Didn’t Jonah Want To Go?

He didn’t want to go because the Assyrians were not nice people! They were the dominant empire in the entire Middle East – Babylon would come next. Archeologists and historians have discovered evidence of several massive military battles in Israel from 853 – 845 B.C. During that period, Israel, Judah and a bunch of other countries apparently joined together to defend themselves against the Assyrians[7]. The Judean King, Jehu, is shown cowering down and kissing the Assyrian King’s feet in this picture, below:

jonah

In Jonah’s day, Assyria is in the middle of a roughly 75 year (823-744 B.C.)[8] slump. They’re not doing so well anymore and are fighting amongst themselves. Meanwhile in Israel, Jeroboam II has come to power. Israel is expanding northwards and gaining territory. The economy is booming. Jonah and Hosea are from the same approximate generation.

But, Assyria is still out there, still dangerous and still a threat to Israel. They’re a serious danger to Israel – that means they’re a serious danger to Jonah. I want you to picture the absolute last kind of foreigner you’d want to share the Gospel with as an American – who would it be?

  • The five Taliban members who were just released in trade for SSG Bowe Bergdahl?
  • The 9/11 hijackers?
  • Osama bin Laden?
  • ISIS?

How would you like to leave behind your family, friends and your home to preach the Gospel to these folks? Not many Christians would be too eager to sign up for that trip? Yet, that’s what Jonah was told to do; and he didn’t like it!

There is a new book out about a Lutheran chaplain during World War II named Harry Gerecke. He served two years in England and then in Europe with the Army. He was preparing to ship back home in the summer of 1945, but was asked to stay and be a Chaplain to the German war-criminals during the Nuremberg Trials. He had watched soldiers blown up, shot and killed by Germans for two years. Now, he was being asked to delay his return home and preach the Gospel to the captured Nazi leaders, many of whom had committed horrible atrocities!

What would he do? What would you do? He stayed 1.5 years extra and reported that four men were saved![9] Put yourself in Jonah’s position, and don’t condemn him too easily. What he did was wrong, of course – but what would you do if God told you to travel to Syria and preach the Gospel to ISIS militants?

WHY DID GOD SEND JONAH TO NINEVEH?

I won’t answer that question until we reach the end of the book! But, what can we learn about God from the very beginning of this little book? God saves people from every tribe, tongue and nation.

The Gospel isn’t an American thing and it wasn’t an Israelite thing – God’s vision has always encompassed more than that. Israel wasn’t supposed to sit still and look pretty because she was chosen (“elect”) by God to be His holy people – she was supposed to:

  1. live the right way
  2. follow His law out of a pure heart, and
  3. draw other nations to Him by her own example!

The Gospel gets shared with everybody, even if we don’t like them.

—————————————————-

[1] This is indeed the crux of the issue! Perhaps the most accessible advocate for the idea that Israelites were supposed to be active missionaries to the pagan world is Walter J. Kaiser. He asks, “[i]t is at this point that the thesis of this book participates in issues that are hotly debated today: Did this ‘kingdom of priests’ serve Israel alone or the entire world? Were they to be active or merely passive witnesses,” (Mission in the Old Testament: Israel as a Light to the Nations, 2nd ed. [Grand Rapids, MI: Baker, 2012], xiii). Kaiser goes on to insist, “[t]he fact remains that the goal of the Old Testament was to see both Jews and Gentiles come to a saving knowledge of the Messiah who was to come. Anything less than this goal was a misunderstanding and an attenuation of the plan of God. God’s eternal plan was to provide salvation for all peoples; it was never intended to be reserved for one special group, such as the Jews, even as an initial offer!” (Ibid, xiv). Kaiser states the issue well, but his opponents do not suggest that Israel was supposed to be an elitist, snobbish society. Nor do they suggest that Israel did not fail in her adherence to the Mosaic Covenant. They merely disagree over the nature of her missions mandate – was it passive or active?

Over against Kaiser’s model is the idea that Israel’s “missions mandate,” such as it was, was basically passive. This position believes that the great ingathering of Gentiles is an eschatological one, for the latter days. This position is well represented by Andreas J. Kostenberger and Peter T. O’Brien, Salvation to the Ends of the Earth: A Biblical Theology of Mission (Downer’s Grove, IL : IVP, 2001), 25-53. At this point, one’s theological stripes will be revealed – will this ingathering take place when Jesus rules and reigns from a literal Jerusalem over a literally restored Israel (dispensationalist), or is this ingathering taking place right now as the spiritual kingdom of Christ reigns in the hearts of the elect (covenantalist)?

I hold to the second option, advocated by Kostenberger and O’Brien, that Israel’s missions mandate was very real, but basically very passive (Jonah being an obvious exception). I am a dispensationalist, so I believe the great eschatological ingathering of Gentiles will take place when Israel is restored, and Christ rules and reigns as her King in Jerusalem in the Millennium (see, for example, Isa 61).

[2] There is some debate about whether Jonah chartered the entire vessel, or whether he merely booked passage as a passenger to Tarshish, where the ship had already been headed. The Scripture itself provides the answer; v.5 tells us that the frightened sailors tossed the wares they were carrying overboard. Evidently the ship was engaged in trade and already bound for Tarshish; Jonah merely slipped on-board after negotiating the fare. If Jonah had chartered the entire vessel outright, they wouldn’t have gone through the trouble of loading wares for later sale in Tarshish. If they had tried to, there would no doubt have been a considerable delay and Jonah would have sought passage on another vessel.

[3] “Although alternatives have been suggested, south-west Spain remains the most likely location for Tarshish,” (T. Desmond Alexander, “Jonah,” in Obadiah, Jonah and Micah, vol. 26, Tyndale Old Testament Commentaries [Downers Grove, IL: InterVarsity Press, 1988], 110). John Walton suggests Tarshish need not be taken as a literal destination, but as a reference to great distance, e.g “I’m headed for Timbuktu!” doesn’t necessarily mean one is going to Mali, Africa. It could mean one just wants to get far, far away (Jonah, The Expositor’s Bible Commentary, vol. 8, revised ed. [Grand Rapids, MI: Zondervan, 2008], 469).

[4] No Bible believer would really believe one can literally hide from God. This is not a legitimate option!

[5] “Jonah wished to escape, not beyond the power of God, but away from the stage on which God was working out His purposes and judgments. The Christian worker anxious to avoid the full impact of modern problems should have no difficulty in understanding Jonah’s action,” (H. L. Ellison, Jonah, The Expositor’s Bible Commentary, vol. 7 [Grand Rapids, MI: Zondervan, 1985], 369). See also Ellison’s remarks on the silliness of the first interpretive option (369). Walton remarks, “Jonah does not necessarily think that distance will put him out of range of the Lord’s reach; he may have thought his flight will simply result in the Lord’s finding someone else for the job,” (Jonah, 469).

[6] Many commentators discount the idea that Jonah was a “missionary” in the NT sense, and certainly don’t agree that Jonah preached the Gospel (according to the revelation Jonah had at the time, the Gospel entailed saving faith in God alone for justification [e.g. Gen 15:6] and loving adherence to the Mosaic Covenant as proselytes). John Walton (Jonah, 457-458, 477-485) and H.L. Ellison (Jonah, 363, 383-384) are particularly insistent on this point. The particulars will wait until we reach Jonah 3, but as for a hint of my own position, Jesus’ own words in Mt 12:41 are rather decisive on this point! But for the sake of brevity I’ll simply refer to Jonah as a “missionary” and his message as “the Gospel” and save the details for later!

[7] See A. K. Grayson, “Assyria, Assyrians” in Dictionary of the Old Testament: Historical Books, ed. Bill T. Arnold and H.T.M. Williamson (Downer’s Grove, IL: IVP, 2005), 100-102

[8] Ibid.

[9] This information is from Lyle Dorsett, “Would You Share the Gospel with Hitler’s Worst Henchmen?” ChristianityToday.com. 23MAY14. Retrieved from http://goo.gl/Ll6mmr.

Unfit for Service?

images
Apathy towards the Gospel?

Why are so many Christians, including myself, not as energetic in spreading the Gospel as we should be?

Why are we so uncaring?

Why do we not maneuver conversations with co-workers, friends and family to spiritual matters once in a while?

Why, instead, do we conspicuously try to avoid these topics?

Perhaps, as Lewis Chafer suggests, we’re simply not right with God:

. . . this Divine burden for the lost is a very uncommon experience among believers to-day ; and the solution of this problem is found in the last step that marks the movements of the ” power of God unto salvation.” The difficulty lies with the defilement of the priests before God who do not and cannot, because of their own unfitness, experience the love of God for others, or prevail with God in the holy place. [1]

Under the Mosaic Law, the priest could not approach God in an impure state, else he would be struck dead.  Peter applied this privilege, and responsibility, to Christians in this dispensation:

But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light (1 Peter 2:9).

New Testament believers are each individual priests before God, blessed with the privilege of approaching God on our own, without a human intercessor. How seriously are we taking our responsibility to be holy? Is unconfessed and unrepentant sin a trivial, laughing matter in our lives? It shouldn’t be; an Old Testament priest would have been killed for such a permissive attitude towards God’s holiness. Perhaps if we get our own spiritual house in order, we will each experience the zeal for personal evangelism we should have.

[1] Lewis S. Chafer, True Evangelism (New York, NY: Gospel Publishing House, 1911), 130.

Spiritual Adultery (Ezekiel 16)

I had the privilege to preach the Sunday Evening service at my church this past weekend, as my Pastor was away. We took a very frank look at Judah’s spiritual condition. God’s verdict is that she is little more than a prostitute in His eyes, yet this sad chapter ends on a note of hope as God promises that, though He will chasten Judah for her sins, He will not forsake the covenant He made with her. Consider whether you are committing “spiritual adultery” in your own walk with the Lord, if you are a Christian.

Sermon notes – Ezekiel 16

Common Ground

The Southern Baptist Convention (SBC) recently released a document seeking to unite the Calvinist and non-Calvinist camps within their denomination. I am not a Southern Baptist, but as I came across the letter and read it, I appreciated what it had to say. I have included an excerpt below, which emphasis the common doctrine each camp shares with the other, while at the same time highlighting the tension in how each side understands the outworking of this doctrine.

I must make one thing very clear at the outset – the SBC does not endorse hyper-Calvinism.

angry

Did you hear that? The SBC does not endorse hyper-Calvinism!

Unfortunately, many people have no idea what hyper-Calvinism actually is. They assume five point Calvinists are “hyper-Calvinists.”  The oratory of many ill-informed preachers has added to this confusion. I shall endeavour to clear it up. A hyper-Calvinist is somebody who believes that, because God predestined everything, there is no need to evangelize or call sinners to repentance and faith in Christ. They have tumbled to an un-Biblical form of fatalism. I beg of you, don’t let the false characterization of “hyper-Calvinism” be used out of context any longer! Stop the madness. Calvinists are not against the Gospel; if you don’t believe me, read the writings of George Whitefield or Charles Spurgeon – they were staunch Calvinists.

Now, to the excerpt  . . .

—————————————–

Although we are committed to these central truths, we recognize that within them there are tensions:

  1. God desires for all to come to repentance, yet not all do.
  2. Humans are ruined by the Fall, yet required to respond in faith.
  3. God is sovereign in salvation, yet individuals are still held responsible for their reception or rejection of the Gospel.
  4. Southern Baptist identity has often been connected to Calvinism, yet has often significantly modified it.

These are just a few of the dynamics at work in Southern Baptist faith and practice. While these tensions can be a source of frustration, especially when we are uncharitable toward those with whom we disagree, they have also been a great benefit to us, reminding us that God’s ways are higher than ours, that no systematic construct can ever contain the fullness of Scriptural truth, that it is we and not the Bible who are subject to error, that we should approach the Word with both fidelity to the past and readiness for further reformation, and that it is better to live in the tensions of unanswered questions than to ignore or adjust some part of the whole counsel of God.

With a full recognition of the limitless wisdom of God’s Word and the limited wisdom of ourselves, we urge Southern Baptists to grant one another liberty in those areas within The Baptist Faith and Message where differences in interpretation cause us to disagree. For instance:

  • We agree that God loves everyone and desires to save everyone, but we differ as to why only some are ultimately saved.
  • While we all heartily affirm the article on election in “The Baptist Faith and Message” (Article V), we differ as to whether the response of faith plays a role in one’s election.
  • We agree that the penal and substitutionary death of Christ was sufficient for the sins of the entire world, but we differ as to whether Jesus actually substituted for the sins of all people or only the elect.
  • We agree that the Gospel should be proclaimed to everyone, but we differ as to whether or how every hearer will be enabled to respond.
  • We agree that everyone has inherited Adam’s hopelessly fallen sin nature, but we differ as to whether we also inherit his guilt.
  • We agree that men and women are sinners, but we differ about the effects of sin on the mind and the will.
  • We recognize the differences among us between those who believe that sin nullifies freedom to respond to the Gospel and those who believe that freedom to respond to the Gospel is marred but not nullified.
  • We agree that God is absolutely sovereign in initiating salvation, uniting the believer to Himself, and preserving the believer to the end, but we differ as to how God expresses His sovereignty with respect to human freedom.
  • We agree that the Holy Spirit working through the Gospel enables sinners to be saved, but we differ as to whether this grace is resistible or irresistible.
  • We agree on the necessity of regeneration that results in God-ordained, Christ-centered, Spirit-empowered obedience from the heart, but differ as to whether faith precedes regeneration or regeneration precedes faith.
  • We agree that most Southern Baptists believe that those who die before they are capable of moral action go to heaven through the grace of God and the atonement of Christ, even as they differ as to why this is so.

These differences should spur us to search the Scriptures more dutifully, to engage in lively interaction for mutual sharpening and collective Gospel effectiveness, and to give thanks that what we hold in common far surpasses that on which we disagree. But these particular differences do not constitute a sufficient basis for division and must not be allowed to hamper the truly crucial cooperative effort of taking the Gospel to a waiting world. Southern Baptists who stand on either side of these issues should celebrate the freedom to hold their views with passion while granting others the freedom to do the same.

—————————————————

I must utter a hearty “Amen!” to this. There are differences in doctrine between Calvinists and non-Calvinists, but there is a great deal of common ground. These differences will indeed work themselves in practical ways, and do cause tension between men of different theological persuasions. However, it is very important when discussing this important issue to avoid pejorative name-calling and straw -men. I applaud the SBC for producing such a clear, succinct statement on the tension between the two camps on so many points. It crystallized important distinctions I have been working through for some time in my own life.

Jesus Feeds the 5000 – (Mark 6:30-44)

The account of Jesus feeding the 5000 is the only miracle account which appears in all four Gospels. Ironically, Christ fed far more than 5000 that afternoon. There are several truths for Christians in this account for everyday life;

  1. Jesus is a new type of Moses, leading His people to the wilderness, miraculously providing food, acting like a shepherd to a leaderless people. Is Christ your teacher, or is the world?
  2. God supplies our needs in the way He feels best. Are you content with what He has given you?
  3. God works through us to accomplish His will. Are we allowing ourselves to be used?

This sermon was preached on Sunday Morning, 09JUN13, for Teen Sunday School at my church.

Sermon NotesMark 6 (30-44)