How do we know there is a God?
Why believe in miracles?
Is Christ the only way to God?
Why do the innocent suffer? or Why does evil exist?
Will God judge those who have never heard about Christ?
Can anyone be sure of his salvation?
If Christianity is true, why are there so many hypocrites?
If God is sovereign, how can man’s will be free?
What does the Bible teach about marriage, divorce, and remarriage?
Is counseling Biblical?
What does the Bible teach about speaking in tongues?
What ministries can women assume?
Must Jesus be Lord to be Savior? or Can people really know if they are saved?
What is the unpardonable sin and can it be committed today?
What is dispensationalism?

 

How do we know there is a God?

1A. There are only three options (atheism, agnosticism, theism)

2A. Option #1: God does not exist (atheism)
Implications of atheism – no meaning/purpose, relativism

3A. Option #2: God may exist (agnosticism)
nature of proof – scientific versus historical–historical proof won’t force a closed mind to believe principle of causation (cause\effect)

“Why does anything exist at all?” – four alternatives

Alt. #1: the universe is an illusion
Alt. #2: the universe is eternal

• George Gamow’s “big-bang theory”
• Abundance of hydrogen
• Irreversible decay of universe (quality energy)

Alt. #3: the universe emerged from nothing
Alt. #4: the universe was created by an eternal Being “Who caused God?”

4A. Option #3: God exists (theism) personal or impersonal?

Argument based on the fact of the universe – “Why did the universe come into existence only a finite time ago?”

Argument based on the form of the universe – order, complexity, symmetry, predictability

The cause of these effects is an eternal, personal God

5A. Atheism and agnosticism are not merely intellectual, but also moral, positions – cf. Romans 1:18-21.

6A. Points to the necessity of prayer (II Corinthians 4:3-4) and allowing Christ to express His life through us – I Pet. 3:15.

7A. Examine the unique claims and Person of Jesus Christ – John 1:1,14,18; 10:10; 20:26-29

 

Why believe in miracles?

1A. There are three answers to the question, “Have miracles occurred?” (No, Maybe, and Yes).

2A. Option #1: Miracles are not possible and have not occurred.
Philosophical issues (anti-supernatural bias)
Scientific issues (scientific “proof” vs. historical “proof”)

The key issue: Does God exist?

If God exists, then miracles are possible, but does God intervene in history?

3A. Option #2: Maybe miracles are possible but have not occurred. Historical issue (have miracles occurred in the past?).

The miracles of Jesus (reliability of Bible as historical account).

The case for the resurrection: The significance of the resurrection – I Cor. 15:13-14.

The historical facts:
• Pre-resurrection

. Christ was crucified.
. His body placed in a guarded tomb by friends.
. His disciples were discouraged and down heartened by His death.

• Post-resurrection

1. The empty tomb
2. The broken Roman seal and large stone moved
3. The guard left the empty tomb and reported to chief priests
4. Christ’s grave clothes were found at the tomb, empty and undisturbed
5. Christ’s followers reported seeing Him in a resurrected state several times over many days – I Cor. 15:3-8.

Explanations seeking to dismiss the resurrections fall into two categories regarding the tomb. Several theories hold the tomb is still occupied (Unknown tomb; Wrong tomb; Spiritual resurrection; Jesus had a twin). Others admit the tomb is empty but explain it away in a number of ways (His friends stole the body; His enemies stole the body; Swoon Theory; Passover Plot).

Explanations that seek to dismiss His resurrection appearances fall into three groups (the disciples lied; the hallucination theory; the “legend” explanation).

Circumstantial evidence:
1. Christ foretold his resurrection
2. The silence of the Jews
3. The changed lives of the disciples
4. The establishment of the church
5. Sunday as a day of worship
6. Establishment of ordinances
7. Conversion of Paul and James

Option #3: Yes, miracles have occurred. Their purpose is to bring a person to faith in Christ – John 20:30-31.

• “IS CHRIST THE ONLY WAY TO GOD?”

1A. Three options – Christianity is not narrow, or
Christianity is narrow and wrong, or
Christianity is narrow and true.

2A. Option #1: Christianity is not narrow.

1B. This view sees God as a destination and there are many ways to get to the destination. Ex. – God is at the top of the mountain and all religions lead to the top; or God is the hub of the wheel and all the spokes are the religions of the world.

2B. The problem with this view is Christ made exclusive claims that He is the only way to God – John 3:18; 8:24; 14:6.

3B. His disciples also made exclusive claims about Him – Acts 4:12;
Rom. 6:23; Gal. 1:8.

4B. Christ’s enemies understood the nature of His claims because they accused Him of blasphemy – Mark 2:6-7; 14:61-64; John 5:18; 8:58-59; 10:30-33.

5B. People who assert that Christianity is not narrow either do not know what the Bible says, or are misinformed about what the Bible says (”If my good deeds outweigh my bad deeds, I’ll go to heaven”), or deny that the Bible is accurate when it presents a narrow way to God.

3A. Option #2: Christianity is narrow and wrong.

1B. “Sincerity makes something true”; “Belief in something makes it true”; or “Exclusivism makes something wrong”.

2B. All religions differ in content and all religions promote a narrow path to God.

3B. Law of non-contradiction

4B. The real issue is not is Christianity “narrow” but is it true?
4A. Option #3: Christianity is narrow and true.

1B. Christ made a number of claims about Himself- C.S. Lewis’s “trilemma”: Liar, Lunatic, or Lord.

2B. Christ’s claims about Himself and His credentials point to the truth of Christianity.

3B. Christians should be out to expose others to Christ, not impose their message on others – I Corinthians 3:6.

• “WHY DO THE INNOCENT SUFFER?” OR “WHY DOES EVIL EXIST?”

1A. Option #1: Evil exists, but God doesn’t (atheism)

Proposition: 1. If God is all-good, He will destroy evil
2. If God is all-powerful, He can destroy evil
3. Evil is not destroyed
4. Therefore, there is no all-good, all-powerful God

Two other possibilities – God isn’t all-good or all-powerful

Restated: 1. If God is all-good, He will destroy evil
2. If God is all-powerful, He can destroy evil
3. Evil is not yet destroyed
4. Therefore, evil will be destroyed one day

2A. Option #2: God exists, but evil doesn’t (pantheism)

Forces a denial of our sensory input and experience
Forces a denial of scientific and historical evidence
Forces a rejection of the Bible’s and Christ’s statements

3A. Option #3: God exists and evil exists (three choices)

1. Finitism (evil is greater than God)

* God’s timing isn’t human timing in destroying evil
* Offers no hope of a solution
* Contrary to Scriptural perspective of evil’s future

2. Dualism (God and evil are co-eternal opposites) – based on:

1) Nothing can be the source of its opposite

* Evil can occur incidentally out of good
* Two eternal opposites is illogical

2) Logically necessary to excuse God for evil

* Evil is not a thing – it is a corruption of what already exists or a negation of good (rust, rot)
* Contradicts the Bible

3. Theism (God is greater than evil and will destroy it)

1) Causation – Why did an all-good, all-powerful God allow evil? Volition – Ezekiel 28:15; Genesis 3:6

2) Cessation – Why hasn’t God destroyed evil yet?

When evil is destroyed, it will involve actual and potential evil -
II Pet. 3:9

• “WILL GOD JUDGE THOSE WHO HAVE NEVER HEARD ABOUT CHRIST?”

1A. Three options:
1) God will not judge
2) God will judge unfairly
3) God will judge justly

2A. Option #1: God will not judge those who have not heard.

1B. The Bible clearly states the Christ is the only way to God – John 14:6;
Acts 4:12.

2B. Problems with this view
Makes the Great Commission and missionary efforts absurd (see
Matt. 28:18-20; Rom. 10:14-15).
It ignores several Biblical statements:
* God is loving (I John 4:8) and sent His Son (4:10).
* God is a God of grace and desires that all come to Him (I Tim. 2:4; II Pet. 3:9; Exodus 34:6).
* All have sinned and will be judged (Rom. 3:10-20, 23; 5:16-19; 6:23; Heb. 9:27: John. 3:18, 36; 5:27-29; Rev. 20:11-15).
* A person can only pass from judgment to life by trusting Christ as Savior (John 1:12; 3:16; Rom. 5:1, 8; I John 5:11-13).

3A. Option #2: God will judge unjustly.

1B. This view ignores the Biblical statements that God is just – Gen.18:25; Rom. 3:3-6; Ps. 51:4.

2B. God’s judges
• According to truth – Rom. 2:2-5; Heb. 4:12.
• According to works – Rom. 2:6-10.
• According to impartiality – Rom. 2:11-16; I Pet. 1:17.
• According to the light people have received – Matt. 11:21-24;
Luke 12:47-48.

3B. “People are ignorant of God” – No – general revelation.
• External revelation – Rom. 1:18, 20; see Ps. 19:1-2; Acts 14:15-17.
• Internal revelation (Rom. 1:19; Ecc. 3:11) which must be suppressed -Rom. 1:18.
• Other religions – not a search for truth but a replacement for the truth -Rom. 2:21-25; John. 6:28-29, 40.

4B. “People are ignorant of sin”- No.
• Each person possesses moral standards – Rom. 2:1.
• Each person possesses a conscience – Rom. 2:14-16; I Tim. 4:2.

5B. “People are ignorant of a solution”- No.
• Revelation requires a response – Heb. 11:6.
• Seekers will find – Jer. 29:13; Ps. 9:10; Lam. 3:25; I Chron. 28:9; II Chron. 15:2; Lk. 19:10; John 3:19-21; 7:17; Acts 8:26-40.
• God uses missionaries and other means – Deut. 29:29; Gen. 12:1-2; 14:18-20; 20:3.

Problem: People who lived before Christ.
Problem: Some people incapable of response (infants, etc.).

4A. Option #3: God will judge justly
“Knowledge of God”; “Knowledge of sin”; “Knowledge of solution”.

• “CAN ANYONE BE SURE OF HIS SALVATION?”

1A. Two Options:
1) We cannot be sure of our salvation
2) We can be sure of our salvation.

2A. Option #1: We cannot be sure of our salvation.

1B. The nature of faith: “Can’t a Christian stop believing in Christ and therefore lose their salvation?”

The difference between intellectual assent vs. personal acceptance – Intellectual assent means that a person acknowledges a certain set of facts (see James 2:19). This is belief about someone or something (I believe that George Washington was the 1st President of the U.S.).

Biblical faith involves intellectual assent but also requires personal acceptance. This is belief “in” Christ, not just belief “about” Christ -
John 1:12; I Cor. 15:1, 3; Col. 2:6.

2B. The nature of sin: “Aren’t there certain sins that would cause a person to lose eternal life?” “What if a person trusted Christ and lived an immoral life?”

“Big sins vs. little sins”- The intent is as condemning as the act
- Matt. 5:21-22, 27-28; I John. 3:15.

God’s standard is not goodness, but perfection – Matt. 5:48.

3B. The nature of works: “Salvation is received by faith but maintained by works”; “Doesn’t the Bible teach that you can fall from grace?”

Maintained by His power, not our performance – Jude 24; Titus 3:4-7;
II Cor. 5:21; Gal. 3:3.

Falling from grace – not losing eternal life but falling away from a “grace orientation” to life – Gal. 5:4.

“Feelings vs. Facts of God’s Word” – I John 5:11-13.

3A. Option #2: We can be sure of eternal life.

1B. The nature of a gift and eternal life: The difference between a gift and what one earns (John 3:16; Rom. 5:15-16; II Cor. 9:15). If you pay for something, it is not a gift.

Some object that this means that a Christian can sin without impunity – No – Heb. 12:6; II Cor. 5:17; Rom. 5:20; 6:1-2; 6:6; John 10:10.

2B. Biblical passages that teach assurance: There are numerous passages that teach assurance – John. 3:16 – The only condition is faith in Christ. John 5:24 – promises eternal life as a present possession.

•Exemption from condemnation; a new position.

o John 6:37-44: Every one who comes to the Christ is drawn by the Father and given to the Son.

o John 10:28-29: No one can separate Christ’s sheep from Him.

o Rom. 8:1, 16: The child of God has no condemnation and has the spirit of adoption.

o Rom. 8:28-39: Once a person trusts Christ, nothing at all can ever destroy that relationship; it is secure.

o Eph. 1:4, 13-14: God has chosen us and sealed us with the Holy Spirit.

o Col. 1:12-14: Believers have already been transferred into His kingdom.

o I Pet. 1:3-4: Our inheritance is reserved for us by God.

o I John 2:1: When the believer sins, God accepts Christ’s payment for our sin as satisfactory.

o I John 5:13: We can know that we have eternal life, if we have believed in Christ.

•Difficult passages: Some passages must be addressed.

o John 15:6: What is burned is not the believer but the works done in the flesh (see I Cor. 3:11-15).

o Gal. 5:4: Not loss of salvation but of grace orientation to life.

o Heb. 6:4-6: If this passage teaches one can lose salvation, then it teaches that once lost it could never be regained.

o James 2:18-26: We are justified before by faith alone in Christ alone (Rom. 3:26-28; 4:1-5) and before men by our works (James 2:18-26).

• “IF CHRISTIANITY IS TRUE, WHY ARE THERE SO MANY HYPOCRITES?”

1A. The real issue behind this question is not the problem of inconsistent human behavior, but whether or not the claims of Christianity are suspect due to its failure to produce consistent lives.

2A. Option #1 – hypocrisy invalidates Christianity (OR Christianity isn’t true because it doesn’t work)

The tendency of human nature to focus on weaknesses and inconsistencies makes hypocrisy a real problem for unbelievers and believers

Let’s admit that hypocrisy is a problem within the Body of Christ.
Hypocrisy has many faces – Matt. 6:1-5; 23:13-33 “hypocrisy” is from the Greek word hypokrites (an actor). False assumptions:
#1 – profession means possession #2 – Christians claim to be perfect
* Christianity is based on human imperfection
* There is no valid claim of perfection – Phil. 3:12-16
* The issue is progress, not perfection
* Best to compare what a Christian is now versus before
#3 – all sin is hypocrisy

Christ’s view of hypocrisy – Matt. 23:27-28

O.T. prophets’ view of hypocrisy – Is. 29:13; Amos 5:21-24

The apostles’ view of hypocrisy – II Tim. 3:5; Titus 1:16

Bottom line – the non-Christian who hates hypocrisy shares the same sentiments as Jesus Christ and the Bible

3A. Option #2 – hypocrisy doesn’t invalidate Christianity Christians are not perfect, but have a perfect forgiveness!

Christianity rises or falls on the person of Christ, not the performance of Christians – John 7:46; I Pet. 2:22.

His life was the antithesis of and a polemic against hypocrisy.

An unbeliever shouldn’t let hypocrisy get between himself and God.

Hypocrisy among Christians can’t be blamed on Christ nor can it be used to alleviate personal guilt before God – only the sinless Christ can deal with human guilt and sin.

• “IF GOD IS SOVEREIGN, HOW CAN MAN’S WILL BE FREE?”

1A. Question #1: “If God chose Jeremiah and Paul before they were born, did they have the freedom to resist His choice?”

1B. Both Jeremiah and Paul were chosen by God to serve Him as His spokesmen in their times.

1C. God set Jeremiah apart to Himself even before Jeremiah was conceived – Jer. 1:4-10.

2C. God set Paul apart before his birth to be a light unto the Gentiles -Gal. 1:15-17.

2B. Both Jeremiah and Paul made choices to serve God.

1C. Jeremiah continued to serve God even when he felt like giving up or throwing in the towel – Jer. 1:4-10, 17-19; 20:7-13.

2C. Paul preached the gospel “under compulsion”, in order to please the Lord with His life – Acts 9:3-8; I Cor. 9:14-19; II Cor. 5:9-11.

2A. Question #2: “Did God’s choice of Jacob over Esau nullify their freewill?”

1B. The Scripture clear states that God chose Jacob over Esau before either of them had done anything good or bad – Rom. 9:10-16.

2B. Both Jacob and Esau demonstrated that they made choices to either trust the Lord or to reject Him – Gen. 32:28-32; Heb. 12:15-17; Gen. 25:27-34.

3A. Question #3: “Did Pharaoh have a choice or was the hardening of his heart completely God’s work?”

1B. The Scriptures teach that the Lord hardened Pharaoh’s heart – Ex. 4:21; 7:3; 9:12; 10:1, 20, 27; 11:10; 14:4, 8, 17.

2B. The Scriptures teach that Pharaoh hardened his own heart – Ex. 7:13, 14, 22-23; 8:15, 19, 32; 9: 7, 34-35; 13:15.

4A. Summary: In the issue of God’s sovereignty and man’s freedom to choose several facts must be accepted.

1B. God is sovereign and He makes choices.

2B. Man chooses the path he will take his life – Josh. 24:14-15.

3B. Since both of the above are true, we must accept both truths and live with tension that they create, knowing that in the mind of God these apparent contradictions reconcile (Deut. 29:29; Rom. 11:33-36). The amazing thing is that God exercises His sovereignty and accomplishes His will while man exercises his freedom to make choices.

• “WHAT DOES THE BIBLE TEACH ABOUT MARRIAGE, DIVORCE, AND REMARRIAGE?”

1A. Theology of Marriage: Marriage is divinely designed to be a covenant of companionship involving one man for one woman for life – Gen. 2:18-25;
Matt. 19:3-6.

2A. Divorce in general: Divorce is the severing of the “one-flesh” relationship when the covenant of companionship has been revoked by one or both parties.

1B. Although marriage is divinely established, God recognizes and regulates divorce as a human institution – Deut. 24:1-4.

2B. God hates the sin that is involved in divorce and its effects on lives
(Mal. 2:16), but not all divorces are sinful – Matt. 1:19; Jer. 3:8.

3B. Just as marriage is created by a covenant of companionship, so too, it is dissolved either by death (Rom. 7:1-3) or breaking (not just violating) the covenant by divorce – I Cor. 7:10-11.

4B. Divorced people are not “still really married in God’s sight” – Matt. 19:6;
I Cor. 7:10-11.

3A. Divorce before conversion: Divorce prior to faith in Jesus Christ has been completely forgiven by God and that person has been declared clean in His sight – I Cor. 6:9-11; 7:17-28; II Cor. 5:17.
4A. Divorce in a spiritually mixed marriage: If an unbelieving mate divorces a believing mate, he/she is free from all marital obligations to that person -
I Cor. 7:12-24.

5A. Divorce between two believers: Fornication (porneia) is the only biblically permitted basis for divorce among believers.

1B. The background of our Lord’s discourse in Matthew 19:1-12 is Deuteronomy 24:1-4 where Moses sought to regulate existing divorces among Jewish marriages.

2B. Therefore, the following definitions of fornication (porneia) unnecessarily limit its intended scope:

1C. Violations of the Jewish betrothal period – Matt. 1:19.

2C. Marriage to a near relative – Lev. 18:6-18.

3C. Marriage to a Gentile idolater – Ezra 9-10.

3B. Therefore, fornication (porneia) is a permissible basis for divorce, when it is defined as any repeated, illicit sexual behavior outside the context of the marriage covenant – Matt. 19:1-12.

4B. If divorce occurs between believers apart from porneia, each should remain either single or remarry one another to prevent additional sin -
I Cor. 7:10-11.

5B. Though never commanded, divorce among believers is permitted when porneia has been committed, but it is wise to do so only after the steps of Matt. 18:15-17 have been taken.

6A. Remarriage: Remarriage is a legitimate option after the death of one’s spouse, divorce based on porneia, an unbelieving mate leaves by divorce, or if the divorce occurred before conversion to Christ.

1B. There is nothing morally wrong per se with the concept of remarriage – Rom. 7:3; I Tim. 5:14; I Cor. 7:8-9, 39.

2B. Remarriage is spoken of as a legitimate option in Matthew 19:9, regardless of which definition of porneia is taken.

3B. I Corinthians 7:27-28a offers a legitimate basis for remarriage after a biblically justified divorce – cf. Ez. 44:22.

7A. Grace Church’s wedding policy: To be asked to perform a wedding under the auspices of Grace Church is a great honor and privilege, but there are several principles that must be considered before we can conduct the wedding and honor the Lord Jesus Christ in the process.

1B. Both persons must have clearly placed their trust in the substitutionary death of Jesus Christ for their eternal relationship with God – II Cor. 6:14.

2B. At least one person must be an active participant in the life of Grace Church.

3B. There must be parental approval from both sets of parents in the case of “first-time” marriages, except in highly unusual circumstances.

4B. There must be a commitment to and practice of moral purity between the couple before marriage to fully honor the deep significance of the
one-flesh relationship.

5B. There must be a mutual commitment to building a Christian home, rather than simply “getting married”.

6B. Due to the sanctity of the estate of marriage according to the Word of God, the policy of Grace Church is not to marry a person who has been divorced, unless he/she demonstrates to the person being asked to officiate at the wedding that he/she has a biblical right to remarry.

8A. What is Grace Church’s policy on leadership when divorce is part of the person’s past?

1B. The basis of our policy is a correct understanding of the phrase “husband of one wife”, which is found three times in the New Testament.

2B. The same construction is found in I Timothy 5:9 with the words “husband” and “wife” inverted. It is extremely doubtful that the meaning in the context refers to having only been married one time, due to Paul’s advice in I Timothy 5:14 and the fact that a second marriage would therefore somehow be a black mark on a person’s character or right to be financially supported by a local church.

3B. Even though he does not come to the same conclusion, Dr. Kenneth Wuest has well stated the meaning of the phrase from the Greek: “Now, to consider the meaning of the word, ‘the husband of one wife.’ The Greek is mias (one) gunaikos (woman) andra (man). The word “man” is not anthropas, the generic term for man, but aner, the term used of a male individual of the human race. The other two words are in the genitive case, while aner is in the accusative. The literal translation is, ‘a man of one woman.’ The words, when used of the marriage relation come to mean, ‘a husband of one wife.’ The two nouns are without the definite article, which construction emphasizes character or nature. The entire context is one in which the character of the bishop is being discussed. Thus, one can translate, ‘a one-wife sort of a husband,’ or ‘a one-woman sort of a man.’ Since character is emphasized by the Greek construction, the bishop should be a man who loves only one woman as his wife. It should be his nature to thus isolate and centralize his love.”

4B. This phrase is a positive statement of a man’s loyalty and love for his wife.

5B. Paul is not addressing himself to the issue of divorce or remarriage after death of a mate. He wants men who are loyal, loving husbands, because they will make good leaders.

6B. Many men have never been divorced, but that fact does not necessarily make them committed, loving and loyal husbands in their relationship to their wives.

7B. This qualification does not address the issue of whether a divorced man can be an elder/deacon or not. That issue is decided from other considerations, such as other qualifications and the biblical doctrine of divorce and remarriage.

• “IS COUNSELING BIBLICAL?”

1A. A Biblical mandate to help one another: Over and over the Scriptures enjoin believers to reach out to one another and help one another face the struggles that life can bring and to seek counsel from others.

1B. Paul calls believers to minister to one another in a variety of ways, depending upon the personal situation of the individual needing help
- I Thes. 5:14.

2B. Christians have a responsibility to personally help sinning or struggling Christians with their lives – Gal. 6:2.

3B. In relation to one another, James directs Christians to confess their sins to one another so that real healing can take place in the life of the church – James 5:16.

4B. In spelling out how the church implements the wonderful doctrines of our identification with Christ, Paul tells believers to minister to one another by “speaking the truth in love” – Eph. 4:15, 25, 29.

5B. Proverbs extols the individual who wisely seeks the input of godly counselors – Prov. 12:15; 13:10; 19:20-21; 24:6; 27:9.

6B. Christ addressed the personal problems people have (for example, the woman at the well in John 4, or the rich young ruler in Mark 10:17-22 or Zaccheus Luke 19:1-10. Each one of these individuals had issues that kept them from experiencing the life that God desired for them).

2A. A Biblical model for counseling: Included in any Biblical model for counseling must be what the Bible says about itself, about the Lord, and about people.

1B. The Bible speaks truthfully about the character of God, the nature of man, and how man needs to live to be what God desires – Ps. 119:160;
John. 17:17; II Tim. 3:16-17.

1C. The Bible does not address every issue directly (anorexia or bulimia for instance).

2C. The Bible does provide the categories which, when the implications are understood, address every issue we face.

2B. In addressing the character of man, two distinct features stand out.

1C. God made man in His image and thus man is an “image bearer” – Gen. 1:26-27.

Man is relational (or personal) and desires intimacy and impact.

Man is rational and has the ability to think in images and in propositions.

Man is volitional and has the capacity to establish goals and make choices.

Man is emotional and has the potential to experience a wide range of feelings.

2C. Man, because of sin, is depraved and sin infects every area of his life – Rom. 3:9-18.

-Man is deceived about his own core issues – Jer. 17:9-10.

-Man is deceived about where to find life – Prov. 16:25.

3B. In addressing how a person can be what God desires, Christ taught that such a life is only possible as one depends upon Him and draws his “life” from Him (Lk. 9:23-25; 17:33; John. 15:1-5; II Cor. 3:4-6). In other words, apart from actively depending upon the life of Christ, we are empty. Left to our own devices we create ways to fill up our emptiness that basically leaves God out (See Love is a Decision, by Gary Smalley, pages 173-188).

4B. The two over-arching goals that Gad has for people is that they love Him with all that is in them and that they be in loving relationships with one another (Matt. 22:34-40; I John. 4:21). Therefore, any personal problem (that is not organically caused) we face involves a failure to either love God with all that we are (with all our heart, mind and strength) or a failure to love others with self-sacrificing love (see John 13:34-35; I Cor. 13:4-7). In other words we are depending upon something other than the Lord and His sufficiency for life.

5B. The goal of counseling then is to speak truth in the context of loving relationships in order to help people love the Lord and to depend upon Him as their sufficiency (Ps.73:25-28) and to move toward others with sacrificial love (John. l3:34-35).

6B. The counseling process involves evaluating one’s core beliefs and thoughts so as to expose the foolishness that there is life somewhere other than in Christ – II Cor.10:5; Prov.20:5.

3A. Towards a philosophy and policy: The philosophy and policy of Grace Church towards counseling should embrace the Biblical mandate as well as the Biblical model.

1B. Counseling must be an outgrowth of a Biblical anthropology and a part of the discipleship process.

2B. Counseling should be occurring in the relationships we have with one another as we experience the “iron sharpening iron” process
- Prov. 27:17.

3B. Counseling occurs most effectively when the counselor is actively addressing issues in his or her own life – Matt. 7:1-5; Gal. 6:2.

4B. There are some problems that people face that are organically based and should be referred to a professional for treatment.

5B. The pastoral staff engages in counseling as an outgrowth of Grace Church’s commitment to minister to the needs of this flock. On occasion the pastoral staff will counsel someone from outside the church body, but only as time and shepherding responsibilities with the Grace Church family permit.

6B. Some things to avoid:

-Becoming “insight junkies”.

-Falling into the belief that I can get fully “fixed” this side of heaven.

-So focusing on oneself that a person becomes “self-absorbed”.

-Dealing with people’s problems in a shallow way – cf. Jer.6:14.

-Refusing to let the Lard examine your heart and motivations -
Ps. 139:23-24.

• “WHAT DOES THE BIBLE TEACH ABOUT SPEAKING IN TONGUES?”

1A. The nature of tongues: Speaking in tongues always involved a human language, as opposed to an “angelic dialect” or gibberish.

1B. The word for “tongue (Gr. glossa)” parallels the word “language (Gr. dialektos)” in Acts 2:4-11, which means the language of a nation or region.

2B. Every other use of glossa and dialektos in the New Testament is of a foreign language, based on the hermeneutical principle that the known should interpret the unknown.

1C. I Corinthians (56 A.D.) was written before the Book of Acts (61-62 A.D.).

2C. Acts was written by Luke who was with Paul at the time.

3C. Luke never stated a difference between the types of tongues in the books of Acts and Corinthians.

4C. Therefore, the references in Acts and Corinthians are to the same gift of tongues.

3B. The Scriptural basis for the gift of tongues is Isaiah 28:11 where the Assyrian language is in view.
4B. Twentieth century glossolalia cannot be classified as a language when subjected to the tests of linguistic analysis.

2A. A definition of tongues: Speaking in tongues is the supernatural ability to receive and communicate revelation from God in a human language, unknown to the speaker – I Cor. 12:10, 30, 32; 14:1-40.

3A. A definition of interpretation of tongues: The interpretation of tongues is the supernatural ability to make intelligible to the immediate audience what was spoken in an unknown language through the exercise of the gift of tongues
- I Cor. 12:10; 14:26-28.

4A. The purpose of tongues: The gift of tongues was intended to confirm God’s judgment against unbelieving Jews for their rejection of Jesus as their Messiah
- I Cor. 14:20-22.

1B. The use of a foreign language as a sign of judgment against Israel is a principle in the Mosaic Law and historically practiced at the time of the Assyrian dispersion and the Babylonian captivity – Deut. 28:49; Is. 28:11.

2B. When exercised and interpreted in a church meeting, it would build up believers and demonstrate God’s work among them.

3B. In a church meeting, a maximum of three orderly utterances of tongues and one interpretation for all three were permitted – I Cor. 14:26-28.

5A. The biblical use of tongues: The judgmental purpose of tongues is clearly demonstrated in all the occurrences of glossolalia in the Book of Acts – Acts 2:4-13; 8:14-18; 10:44-46; 19:1-7.

Acts 2:4-13: On the Day of Pentecost unbelieving Jews from all over the world were present to witness the birth of the Church and their state of judgment for having rejected Christ- Acts 2:36. Contextually, only the apostles spoke in tongues in Acts 2.

Acts 8:14-18: Although there is no specific reference to the gift of tongues in this paragraph, two Jewish apostles were sent to verify that Samaritans were being welcomed into the Church by the reception of the Holy Spirit, which was probably made visible through the use of speaking in tongues.
Acts 10:44-46: Believing Jews observed God’s acceptance of Gentiles into the Body of Christ through hearing tongues as an outward evidence of their reception of the Holy Spirit.

Acts 19:1-7: Paul and twelve Palestinian Jews who had followed John the Baptist witnessed their acceptance into the Body of Christ when they spoke in tongues as a manifestation of their reception of the Spirit.

6A. The devotional use of tongues: There is no biblical justification for a devotional use of tongues as a prayer language. There is built-in edification in the use of any gift, including tongues (I Cor. 14:4), but the scope of I Corinthians 12-14 indicates that the gift of tongues was to have been used in a public meeting of the church.

1B. Paul never exhorted a believer to the private use of tongues. I Corinthians 11:34 shows that Paul knew the phrase “at home”, but did not use it with reference to tongues.

2B. To say that a person has changed for the better because of their use of glossolalia does not authenticate the gift for today, because other factors such as yieldedness to the Holy Spirit may have caused the change. We would need to be omniscient to say that glossolalia made the difference.

3B. The real issue is whether or not the gift of tongues is being given by God today according to the Scriptures.

7A. The duration of tongues: Following the Roman destruction of the temple in Jerusalem in 70 A.D., the biblical basis for the Jewish faith perished with its inability to offer blood sacrifices in accordance with the Mosaic Law. This event sealed in history the fulfillment of Christ’s prophesied judgment against Jewish unbelievers.

8A. Conclusion: Therefore, its seems that the contemporary experience of speaking in and interpreting tongues is normally psychosomatic or, in some cases, demonic.

• “WHAT MINISTRIES CAN WOMEN ASSUME?”

1A. How does the Bible view women?: The Bible consistently demonstrates a “high view” of women.

1B. Christ broke with the culture of His day by speaking to women (John 4:7-27); by healing women (Mark 5:25-34); by using them as positive examples in his teaching (Luke 18:1-8); by pointing out an example of obedience (Luke 21:1-4); by addressing them as “daughters of Abraham (Luke 13:16); and by the respect and care he showed for His mother (John 19:26-27). His first appearances after His resurrection were to women, entrusting them with the first individuals to share the good news (John 20:11-19; Matt. 28:9-10). Women also significantly contributed to His earthly ministry (for example Mary and Martha; Joanna, Mary Magdalene, Susanna in Luke 8:1-3). His attitude and actions toward women reflect the value and care He has for them.

2B. Paul consistently related to women as valuable individuals, worthy of respect by preaching to them (Acts 16: 13); by accepting their hospitality (Acts 16:15); and by acknowledging their contributions to the ministry and the value of their persons – Rom. 16:1-3, 6, 12, 13, 15.

3B. The Bible views women as having the same access to God as do men and that in Christ we have a “one-ness” and an “heirship” that transcends our gender or our position in life (see Gal. 3:24-29). Some teach that all distinctions between male and female are removed because of this passage. However, Galatians was one of the earliest NT books written by Paul and his later letters make some distinctions between male and female ministries. His purpose, therefore, could not have been to erase any distinctions between women and men in the ministry.

4B. Conclusion: The Bible consistently views women with great dignity and respect, acknowledging that women have the same access to and acceptance with the Father.

2A. Distinguishing between value and function: The Scriptures set out different roles for men and women, which in no way demeans the value of either.

1B. In the home, God gives the husband the responsibility of headship and the woman the responsibility to align herself with his leadership
- Eph. 5:21-24.

2B. God never intends for the differences in responsibilities and roles to be mistaken for “superiority” for the man and “inferiority” for the woman. He speaks of God as being the head of Christ and the man the head of the woman, but it is clear that Christ is not inferior to God, the Father. The issue is one of how the God-head functions. Christ willingly submitted Himself to the Father to accomplish the Divine plan (I Cor. 11:3;
Phil. 2:5-9; John 8:28; 17:4). The issue is one of “function”, not worth or value.

3A. What range of ministries does the Bible provide for women?: The Bible teaches that women can (and should) assume important 4 ministries.

1B. Women have the responsibility to develop and use the spiritual gifts that God has given them – I Cor. 12:11-13; Acts 21:9.

2B. The Scriptures direct women to engage in discipleship and “care” ministries with other women – Titus 2:3-4; I Tim. 5:4, 11-16.

3B. In the creation section, God specifically created the woman to help the man fulfill the responsibilities God had given him – Gen. 2:18.

4B. The Bible routinely points to responsibilities for women that involve nurturing – Titus 2:3-5; I Tim. 5:14-16.

5B. The Bible would seem to give freedom for women to assume other ministries, as long as the next point is not violated.

4A. What restrictions are placed upon women in terms of ministry?: The basic restriction upon women in the ministry of a local church centers on the exercise of authority.

1B. It is interesting that while Christ had many quality relationships with godly women, He only named men as apostles – Luke 6:12-16.
2B. In replacing Judas, the Eleven chose a man – Acts 1:23-26.

3B. In giving the qualifications for elders, Paul only mentions men who are to assume that responsibility (I Tim. 3:1-7; Titus 1:5-10). The “women” mentioned in 3:11 most likely refer to “deaconesses” who would serve the Lord and the church in various serving ministries. Since the concept of “deacon or deaconess” is a ministry of service, no authority over the church body is involved.

4B. Paul restricted women from authoritatively teaching the Scriptures in the context of the church gathered where men would be present (I Tim. 2:12-15). His reasons are not “cultural” but refer to creation and the fall
(Gen. 2-18; 3:1-6). Praying or prophesying in the public meeting of the church either fell short of the ban against women teaching men

(I Cor. 11:4-5) or the reference is to a woman’s ministry outside the local church.

5A. Conclusion: Women may assume a wide range of ministries in a local church, utilizing their God-given gifts and talents. In the home, she is under the headship of her husband and in the church she is under the leadership of the Great Shepherd and the under-shepherds (elders; I Pet. 5:1-5).

• “MUST JESUS BE LORD TO BE SAVIOR?” OR “CAN PEOPLE REALLY KNOW IF THEY ARE SAVED?”

1A. The issue of “Lordship Salvation”: The view that one must submit to Christ as Lord in order to be “truly saved” confuses the issues of justification and discipleship.

1B. In Christ’s ministry, He continually offered eternal life to those who would believe in Him.

1C. In His discussion with Nicodemas, He clearly taught that the gift of eternal life is appropriated by faith – John 3:11-18.

2C. When Christ encountered the Samaritan woman at the well, the Samaritan people’s words indicate that they understood that the means of receiving eternal life was faith in Christ – John 4:39-42.

3C. Christ portrayed those who believe in Him as possessing eternal life – John 5:24.

4C. Christ told the Jews who wanted to know what the “work” of God was that the work of God was believing in Him – John 6:26-29.

5C. His response to Martha at Lazarus’ tomb and her response indicates that justification with God is given to those who have faith in Christ – John 11:25-27.

2B. The epistles clearly teach that a person is “justified” with God by faith in Christ as Savior.

1C. In Romans 4, Paul explicitly states that Abraham was justified by faith and not by works – Rom. 4:3-5.

2C. In a number of passages, Paul clearly teaches that “salvation” is by grace, through faith (Eph. 2:8-9; Gal. 2:15-21) and not the results of works – Titus 3:4-7.

3C. James 2:14-26 deals with what kind of faith “saves” a person from trials. The issue here is not eternal life or justification before God, but justification before men. The justification before men is gained through “works”. Note in 2:24 that the justification is by works, not faith and works.

3B. Those who hold the view of “Lordship salvation” do so by saying that the gospel message of Christ was a call to discipleship. In other words, in order to become a Christian, a person must willingly repent and relinquish his life to the control of Christ and follow Him as the Lord of his life. Failure to do so, according to this view, means that a person is not truly saved.

1C. When Christ addressed the issue of discipleship, He required the individual to make hard choices, whereas when he addressed the issue of receiving eternal life, the only requirement was to believe (see Luke 14:25-35 and John 3:16; 5:24). The gift of eternal life is free; the cost of being a disciple of Christ is all of one’s life.

2C. Those who hold to “Lordship salvation” teach that the person who trusts Christ as Savior and Lord will demonstrate the fruits of growing obedience throughout his life. “Faith obeys. Unbelief disobeys. The fruit of one’s life reveals whether that person is a believer or an unbeliever. There is no middle ground”. (MacArthur, The Gospel of Jesus, p.178).

However, the Apostle Paul acknowledged that even he could falter and not accomplish all that God wanted for him, but he still knew he was saved (I Cor. 9:24-27; II Tim. 1:12). Moreover, the New Testament admonitions to growth in the life of the believer would make little sense if the new birth “guaranteed” a growing,
Christ-honoring life. The New Testament teaches that justification is by faith alone in Christ alone – it is a gift. The New Testament enjoins all who have trusted in Christ (His death, burial and resurrection for sins) to submit their lives to His direction and control. Those who submit do follow Christ as Lord receive riches at the judgment seat of Christ; those who do not will not receive riches but will be saved, yet so as by fire – I Cor. 3:15.

2A. The issue of “eternal security”: The Bible teaches that when a person trusts Christ as Savior, that a new birth takes place and that person becomes the recipient of eternal life – John 3:1-5.

1B. Christ taught that He and the Father securely hold each person who trusts Him as Savior – John 10:25-30.

2B. Paul stated that nothing could happen that would sever the believer from the love of God – Rom. 8:35-39.

3B. The writer of Hebrews stated that Christ never deserts or forsakes those who have trusted Him – Heb. 13:5-6.

4B. John stated that the person who had trusted Christ could know that he has eternal life because he had trusted the truth that God promises eternal life to all who have Christ – I John 5:11-15.

• “WHAT IS THE UNPARDONABLE SIN AND CAN IT BE COMMITTED TODAY?”

1A. The unpardonable sin: In response to the Pharisees’ attitudes toward Him and His ministry of miracles, Christ warned against committing the unpardonable sin.

1B. The historical background for this conflict with the Pharisees involved Christ’s healing ministry, especially on the Sabbath – Matt. 12:9-14.

1C. The Pharisees had the belief that the law prohibiting work on the Sabbath should prevent Christ from healing anyone on the Sabbath day – Matt. 12:9-10.

2C. Christ answered that the law permitted an individual to rescue an animal on the Sabbath and therefore He had the freedom and responsibility to heal a person on the Sabbath – Matt. 12:11-13.

3C. The Pharisees responded to this by plotting Christ’s death
- Matt. 12:14.

2B. Christ’s ministry of healing confirmed that He was indeed the Messiah that Israel had been promised – Matt. 12:15-21.

3B. Christ delivered a man from demonization, which culminated in Christ’s warning concerning the unpardonable sin – Matt. 12:22-37.

1C. Christ delivered this blind and dumb man from demonization and its effects upon him – Matt. 12:22.

2C. The people understood that Christ performed the kinds of miracles that the Messiah would perform – Matt. 12:23.

3C. The Pharisees explained Christ’s miracles by attributing His power to Satan – Matt. 12:24.

4C. Christ answers them by pointing out the fallacies of their perspective – Matt. 12:25-30.

1D. Christ argues that a kingdom divided against itself will fall, and therefore if He casts out demons by Satan’s power, then Satan’s kingdom will fall – Matt. 12:25-26.
2D. Christ challenges the Pharisees by questioning whose power Jewish exorcists are using if He is empowered by Satan – Matt. 12:27.

3D. Christ reasons that if He does His miracles by the power of the Holy Spirit, then He is indeed the Messiah and they should accept Him – Matt. 12:28.

4D. Christ demonstrates that He must be more powerful than Satan because He demonstrated that He could bind the “strong man” and plunder his house – Matt. 12:29.

5D. Christ warned that those who did not receive Him were actually His enemies and were working at “cross-purposes” with Him – Matt. 12:30.

5C. General types of blasphemy could be forgiven, but blasphemy against the Holy Spirit was unforgivable – Matt. 12:31-37.

1D. “Blasphemy” involves contemptuous speech, speaking evil against someone or defaming someone or something.

2D. Such an attitude toward the person of Christ could be forgiven – Matt. 12:31a.

3D. Blasphemy against the Holy Spirit involved seeing Christ’s personal ministry of miracles and casting out demons and attributing the Holy Spirit’s power to Satan – Matt. 12:31b.

4D. This sin would be unpardonable because the individual or nation who committed it would be so hardened that repentance would be impossible – Matt. 12:32.

5D. Christ warned the Pharisees to repent from this 4 attitude, which would evidence itself by a change in their lives
- Matt. 12:33-35.

6D. Christ further warned that every person would give account of every word that comes out of his or her mouth, because the mouth reveals what is in the heart – Matt. 12:36-37; see 12:34.

Summary: The sin that was unpardonable was the sin of attributing the miracles of Christ to the power of Satan. This sin by the Pharisees was a personal sin for them, but it was also a national sin for the nation of Israel who rejected their Messiah and the “generation” that did that would be judged (see Matt. 23:29-39). This assumes that for this sin to be committed, Christ must be physically present doing miracles. The unpardonable sin is never mentioned in the epistles or warned against. Can the unpardonable sin be committed today? No, because Christ is not physically present performing miracles in the power of the Holy Spirit. The Bible clearly teaches that God’s forgiveness is available to all who embrace Christ as Savior (Rom. 3:21-31).

• “WHAT IS DISPENSATIONALISM?”

1A. Literal interpretation also leads to the recognition of different God-given economies or stewardships in the outworking of God’s program with man (dispensations), which aids in the process of interpretation.

1B. The principle and means of salvation have always been the same in each dispensation, i.e. on the basis of His grace through faith, although the object of that faith grew clearer, until it was fully realized in the death of Christ.

2B. What God required in one dispensation may have changed in another.

3B. It is generally recognized that there are about seven dispensations.

1C. Dispensation of innocence (creation to the fall of Adam) – man was not to eat of the tree of the knowledge of good and evil.

2C. Dispensation of conscience (fall of man to the present) – man was to follow his conscience as a guide.

3C. Dispensation of human government (the flood to the present) – man is to be led by government, which can take human life by legal procedure.

4C. Dispensation of promise (the call of Abraham to the giving of the Mosaic Law) – obey God because of the material and spiritual promises.

5C. Dispensation of law (giving of the Mosaic Law at Mt. Sinai to Christ’s death) – man was to obey the detailed code of conduct given through Moses.

6C. Dispensation of grace (Pentecost to the present) – man is to trust the finished work of Christ and walk in the Spirit in obedience to the Scriptures.

7C. Dispensation of divine rule (Return of Christ to the end of the Millennial Kingdom) – man is to obey the Word under Christ’s earthly rule.