Practical Applications

The point: Begin to praise God for things in His Word which before perhaps weren't imbibed, which were an embarrassment to us. Begin to thank God for things in our own lives which were a source of irritation to us.

An analogy of a car's parts needing to be maintained in the manufacturer's intended arrangement to fulfill its purpose is used to illustrate that understanding the Bible requires reading it within its intended, God-centered framework.

The Apostle says at the conclusion of these first 11 chapters of the book, of Romans, the letter to the church at Rome, for of him, and through him, and unto him, are all things, to whom, or to him, be the glory forever. Amen. And we approach the text with this basic perspective before us, that when we come to read and understand the Bible, we must seek to read and understand the Bible biblically, it is not enough that we subscribe to the full authority of the Bible, its inspiration and authority, believing its promises, respecting its commands, accepting the validity of its history and the bi...

1:21 - 2:42 Read in full sermon

The point: Begin to praise God for things in His Word which before perhaps weren't imbibed, which were an embarrassment to us. Begin to thank God for things in our own lives which were a source of irritation to us.

The metaphor of a 'spiritual Copernican revolution' is used to describe the radical shift in perspective that occurs when one moves from a self-centered to a God-centered worldview, enabling praise for difficult truths and gratitude for trials.

And we closed our study this morning with the suggestion that when we begin to think this way and begin to read the Bible this way and begin to live in the light of this, it can be a spiritual Copernican revolution. It can bring a whole new center of our thinking. We begin to be able to praise God for things in His Word which before perhaps weren't imbibed, which were an embarrassment to us. We begin to be able to thank God for things in our own lives which were a source of irritation to us.

4:31 - 5:03 Read in full sermon

The point: When you get on your knees and thank God for saving you, trace your conversion back to its ultimate source in the sovereign love of God.

The example of a child being summoned to dinner by a parent, rather than summoning themselves, illustrates that biblical 'calling' is an external, powerful act of God, not a self-initiated decision.

What about the means, then, by which they are saved? Here comes the apostle's profuse use of his word calling. Why does the apostle constantly refer to the people of God as the called ones? Ye remember your calling, brethren. First Corinthians 1. Romans 8. Whom he foreknew, that he also predestined. Predestinated to be conformed to the image of his Son, whom he predestinated, that he also called. Why does he address the people of God as called saints? Because, you see, the whole concept of calling is something external to yourself. He wants them to know that if they are saved, it is not only o...

11:05 - 12:02 Read in full sermon

The point: Learn the lesson that neither the planter nor the waterer is anything, but God gives the increase, especially when new ministers join the church.

The analogy of people remaining 'dry as dust' from the same human vessels God uses to bring life to others is used to underscore that the blessing comes from God, not the instrument, preventing idolatrous attachment to ministers.

He calls them big zeros. Neither is he that planteth anything, zero. Neither is he that watereth anything, zero. But God in Peter has no significance? Of course not. Does it mean Paul has no significance? Of course not. He says, they are ministers through whom he believed, but each as the Lord gave to him. See how careful he is to God. He says, I'm tired of this biblical concept. How stupid we can be that we allow our affections to be idolatrously attached to men simply because they were instruments of God to bless us when we need to see that of him will to him be the blessing, or we've missed...

25:46 - 26:53 Read in full sermon

In this part of the sermon: The sermon then applies the text to the visible church, asserting that the church's existence is 'of Him' (God's purpose to dwell among His people), its building is 'through Him'…

The metaphor of God quarrying 'living stones' from the 'quarry of Adam's race' (lost humanity) to build His temple illustrates God's sovereign choice and active work in forming the church.

You're no longer strangers and sojourners, but you're fellow citizens with the saints and of the household of God. Being, see the passive verb, not building yourselves upon the foundation of the apostles and prophets. Christ Jesus himself, the chief cornerstone in whom each several building fitly framed together grows into an holy temple of the Lord. You are built together. See again the passive. Ye are built together for an habitation of God in the spirit. What is the cause of the church's existence? According to this passage, God has said, in which to dwell. And I will form that temple. Now ...

31:09 - 32:01 Read in full sermon

In this part of the sermon: Martin further challenges the idea of neutrality in science and math, asserting that creation declares God's glory and cannot be truly understood apart from Him. He warns that…

The analogy of Michelangelo standing by his unveiled 'Pieta' and someone asking 'who is the sculptor?' only to be told it's 'irrelevant,' is used to illustrate how secular education insults God by ignoring Him as the Creator of the natural world.

The scripture says, the heavens declare the glory of God and the firmament showeth His handiwork. God put it there to be revelatory of Himself so that you never look at it without thinking of Him and see something of Him in it. And you never really look at it unless you see Him in it. Suppose the day Michelangelo finishes tremendous work of art that they've just had to repair and I understand the proper way to pronounce it is the pieta with the emphasis on the last syllable.

52:25 - 52:55 Read in full sermon