Jeremy Pierce: May 2011 Archives

Help Meet

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In the KJV and some translations that it's influenced, Genesis 2:18 describes Eve as "a help meet for" Adam. Somehow this has come into English as a noun "helpmeet", which (judging by how it was used in circles I grew up in) seems to mean "helpmate" or something like that. Since I hardly ever use the KJV, I don't look at this expression all that much, and it never occurred to me until recently that this understanding of "help meet" completely misunderstands the language of the KJV, which actually translated the Hebrew very well into the languge of the day but completely misleads the reader of today, as is so often the case with archaic translations.

What the KJV says is "I will make her a help meet for him." In archaic English, "meet" in such a context means "fitting" or "suitable". She is a helper who is meet for him. She is fitting for him, well-suited to him. That's exactly what the Hebrew says. To garble this as a noun "helpmeet" completely obscures the point (not to mention sounds meaningless to most speakers of English who weren't raised on the KJV).

Daniel 1-6 sermons

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The introduction and preaching schedule for this section of the book is here.

1. Luke 20:45-21:9 "Noble stones and offerings" (Jeremy Jackson) 1-6-02
2. Luke 21:10-24 "By endurance ... gain your lives" (Doug Weeks) 1-13-02
3. Luke 21:25-38 "My words will not pass away" (Jeremy Jackson) 1-20-02
4. Luke 22:1-2,7-20 "I have desired to eat of this Passover" (Doug Weeks) 1-27-02
5. Luke 22:3-6,21-27 "I am among you as one who serves" (Jeremy Jackson) 2-3-02
6. Luke 22:28-38 "I have prayed that your faith ... not fail" (Doug Weeks) 2-10-02
7. Luke 22:39-53 "This is your hour ... darkness"  (Jeremy Jackson) 2-17-02
8. Luke 22:54-71 "The cock crowed ... Prophesy!"  (Jeremy Jackson) 2-24-02
9. Luke 23:1-16 "He made no answer"  (Jeremy Jackson) 3-3-02
10. Luke 23:18-31 "Jesus he delivered up to their will" (Doug Weeks) 3-10-02
11. Luke 23:32-43 "This is the King of the Jews" (Jeremy Jackson) 3-17-02
12. Luke 23:44-56a "Father, into Thy hands ... my spirit" (Jeremy Jackson) 3-24-02
13. Luke 23:56b-24:12 "Seek the living among the dead?" Jeremy Jackson) [Easter]  3-31-02
14. Luke 24:13-35 The stranger on the road to Emmaus (Doug Weeks) 4-7-02
15. Luke 24:36-53 "You are witnesses of these things" (Stefan Matzal) 4-14-02

Two sermons from this section of Luke occurred in the 1980 Luke series.
Four sermons from this section of Luke occurred in the 1984 Luke series on the Distinctives and Uniqueness of Christ.
Three sermons from this section of Luke occurred in the 1987 Questions in the Gospel of Luke series.

For more sermons, see here.

The introduction and preaching schedule for this section of the book is here.

1. Luke 15:1-24 "Was lost, and is found" (Jeremy Jackson) 1-7-01
2. Luke 15:25-32 "Was angry, and refused" (Jeremy Jackson) 1-14-01
3. Luke 16:1-15 "You cannot serve God and mammon" (Jeremy Jackson) 1-28-01
4. Luke 16:16-31 "If they do not hear Moses ..." (Stefan Matzal) 2-4-01
5. Luke 17:1-19 "Your faith has made you well" (Doug Weeks) 2-11-01
6. Luke 17:20-37 "As it was in the days of Noah ..." (Jeremy Jackson) 2-18-01
7. Luke 18:1-17 "He who humbles himself will be exalted" (Jeremy Jackson) 2-25-01
8. Luke 18:18-34 "Impossible ... possible with God" (Jeremy Jackson) 3-4-01
9. Luke 18:35-19:10 "To seek and to save the lost" (Doug Weeks) 3-11-01
10. Luke 19:11-27 "Enemies ... did not want me to reign" (Jeremy Jackson) 3-18-01
11. Luke 19:28-44 "Did not know the time of your visitation" (Jeremy Jackson) 3-25-01
12. Luke 19:45-20:8 "By what authority?" (Jeremy Jackson) 4-1-01
13. Luke 20:9-26 "Deliver him to the authority" (Doug Weeks) 4-8-01
14. Luke 20:27-44 "Sons of the resurrection" (Jeremy Jackson) [Easter] 4-15-01

Four sermons from this section of Luke occurred in the 1980 Luke series.
Two sermons from this section of Luke occurred in the 1984 Luke series on the Distinctives and Uniqueness of Christ.
Doug Weeks also preached a topical sermon on Luke 16 in 1984. See this set of topical sermons.
Al Gurley preached two sermons in 1985 that can be found at the same link, one on Luke 14:26-33 and the other on Luke 15:11-32.
Three sermons from this section of Luke occurred in the 1987 Questions in the Gospel of Luke series.
Tom Worth preached a Reformation Sunday sermon on Luke 17:11-19 in 2004. See the topical sermons here.
John Hartung preached a sermon on Luke 20:19-26 in 2005. See the topical sermons here.

For more sermons, see here.


The 380th Christian Carnival is up at Thinking in Christ.

Thhosting schedule is current through the end of May. If you'd like to host after that point, please send me an email at the link in the blog's sidebar.

If you have a Christian blog post that you'd like to submit to the Christian Carnival, you can do so here. There's a new Christian Carnival every Wednesday, and anything posted from the previous Wednesday through the Tuesday just before is eligible for the each Wednesday carnival.

There's also a new Facebook page for the Christian Carnival, which people have been pretty good at updating so far.

Judges 10-21 sermons

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The introduction and preaching schedule for this section of the book is here.

1. John 1:1-8 Jeremy Jackson (The Word was God) 1-5-03
2. John 1:9-18 Jeremy Jackson (The Son ... has made Him known) 1-12-03
3. John 1:19-28 Jeremy Jackson (The voice ... in the wilderness) 1-19-03
4. John 1:29-37 Bill Greenman (Behold, the Lamb of God!) 1-26-03
5. John 1:38-51 Jeremy Jackson (Come and see ... we have found him!) 2-9-03
6. John 2:1-12 Jeremy Jackson (You have kept the good wine until now) 2-16-03
7. John 2:13-25 Jeremy Jackson (Zeal for Thy house will consume me) 2-23-03
8. John 3:1-10 Stefan Matzal (You must be born again) 3-2-03
9. John 3:11-21 Jeremy Jackson (We speak of what we know ... God gave his Son) 3-9-03
10. John 3:22-30 Bill Greenman (I am not the Christ) 3-16-03
11. John 3:31-36 Jeremy Jackson (He who believes in the Son has eternal life) 3-23-03
12. John 4:1-14 Jeremy Jackson (A spring of water welling up to eternal life) 3-30-03
13. John 4:15-26 Jeremy Jackson (Worship in spirit and truth) 4-6-03
14. John 4:27-42 Stefan Matzal (My food ... to do the will of Him who sent me) 4-13-03
15. John 4:43-54 Jeremy Jackson (Your son will live) 4-20-03 [Easter]

The 1979 series on John's gospel contains two extant sermons on these chapters.
The 1983 series on John's gospel contained four sermons on these chapters.
These chapters were previously covered in 1988,
Jeremy Jackson preached a sermon in 1995 on John 3:1-17. See the topical sermons here.
Bill Greenman preached a sermon in 2006 on John 3:16a. See the topicals here.
Stefan Matzal preached a sermon in 2012 (at Missio Church) on John 2:1-12. See the topical list here.

For more sermons, see here.

The introduction and preaching schedule for this section of Revelation is here.

Normally, Trinity Fellowship preaches from the gospels in the winter, historical books in the spring, epistles in the summer, and prophets in the fall. The elders decided to preach the first section of Revelation during the summer, so this is the first Revelation series to be listed under Prophets.

1. Revelation 6 The opening of the seals (Jeremy Jackson) 9-10-00
2. Revelation 7 The one-hundred and forty-four thousand (Jeremy Jackson) 9-17-00
3. Revelation 8 The seventh seal and the first four trumpets (Jeremy Jackson) 9-24-00
4. Revelation 9 Trumpets of Woe (Doug Weeks) 10-1-00
5. Revelation 10 The little scroll (Jeremy Jackson) 10-8-00
6. Revelation 11:1-13 One-thousand two-hundred and sixty days (Jeremy Jackson) 10-15-00
7. Revelation 11:14-19 The seventh trumpet (Doug Weeks) 10-22-00
8. Revelation 12:1-17 War in Heaven (Jeremy Jackson) 11-5-00
9. Revelation 13:1-10 The coming of the Beast (Doug Weeks) 11-12-00
10. Revelation 13:11-18 The worship of the Beast (Jeremy Jackson) 11-19-00
11. Revelation 14:1-13 The coming of the Lamb (Jeremy Jackson) 11-26-00
12. Revelation 14:14-20 The wrath of God (Doug Weeks) 12-3-00
13. Revelation 15 The Song of Moses and the Song of the Lamb (Jeremy Jackson) 12-10-00
14. Revelation 16 The seven bowls (Doug Weeks) 12-17-00

For more sermons, see here.

The introduction and preaching schedule for this section of Revelation is here.

Normally, Trinity Fellowship preaches from the gospels in the winter, historical books in the spring, epistles in the summer, and prophets in the fall. The elders decided to preach this section of Revelation during the summer, given that most of the sermons are actually on the seven letters to the churches. The two remaining sermon series on Revelation (chapters 6-16 and chapters 17-22) were done in the falls of 2000 and 2001 as prophecy. That allowed them to finish Daniel in the fall of 1999 (begun in the fall of 1998), just after completing this set of sermons and then to go to Revelation 6 in the fall of 2000, which allowed in God's timing for Revelation 17 to be preached on the two Sundays following September 11, 2001. But you'll have to listen to those two sermons to see why that's a noteworthy result.

Two of the sermons in this set had audio issues. Rev 2:8-11 had its volume drop to a very low level right about the middle of the sermon. I've amplified the volume, and minimized what I could of the resulting increased hiss without reducing the voice. It's listenable, but what remains of the hiss might be a bit annoying. It's worth the effort nonetheless.

Rev 1:9-20 has the strangest feature of any of the sermons I've digitized so far. After about a minute or two of nice, clean audio, the rest of it somehow ended up with a jazz soundtrack (and oddball jazz at that, the kind of stuff I would listen to). I'm not sure if this is on the original recording, since no one can find that tape. It's possible it's due to some weird copying error, or maybe our sound system picked up some broadcast or something. I've filtered the high and low pitches out to remove as much of the music as I can and elevate the voice, but there's only so much I can do. You can hear most of it now, which wasn't true on the tape I've got. It's a bit surreal, and at points it might take some effort to focus on the words, but again I think it's mainly listenable and worth the effort.

1. Revelation 1:1-8 "The revelation of Jesus Christ" (Jeremy Jackson) 7-4-99
2. Revelation 1:9-20 "I am the first and the last" (Jeremy Jackson) 7-11-99 [music in background; listenable but distracting]
3. Revelation 2:1-7 "The love you had at first" (Doug Weeks) 7-18-99
4. Revelation 2:8-11 "Do not fear ... to suffer" (Jeremy Jackson) 7-25-99 [second half had audio problems but listenable]
5. Revelation 2:12-17 "I have a few things against you" (Stefan Matzal) 8-1-99
6. Revelation 2:18-29 "I will give ... as your works deserve" (Doug Weeks) 8-15-99
7. Revelation 3:1-6 "But you are dead" (Bill Greenman) 8-22-99
8. Revelation 3:7-13 "Little power ... yet you kept my word" (Doug Weeks) 8-29-99
9. Revelation 3:14-22 "I will spew you out of my mouth" (Jeremy Jackson) 9-5-99
10. Revelation 4 "The Lord God Almighty" (Jeremy Jackson) 9-12-99
11. Revelation 5 "A lamb ... having been slain" (Jeremy Jackson) 9-19-99

Jeremy Jackson preached on Revelation 3:7-13 in 1990. See the topical sermons here.
For other Trinity Fellowship sermons, see 
here.

Judges 1-9 sermons

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The introduction and preaching schedule for this section of Judges is here.

1. Judges 1 "I have given the Land into his hand" (Jeremy Jackson) 5-7-00
2. Judges 2:1-10 "I will not drive them out before you" (Jeremy Jackson) 5-14-00
3. Judges 2:11-3:6 "Another generation ... did not know the LORD" (Doug Weeks) 5-21-00
4. Judges 3:7-31 "The anger of the LORD was kindled" (Doug Weeks) 5-28-00
5. Judges 4 "Israel cried to the LORD for help" (Stefan Matzal) 6-4-00 [no audio]
6. Judges 5 "The mountains quaked before the LORD" (Jeremy Jackson) 6-11-00
7. Judges 6:1-24 "Lord, how can I deliver Israel?" (Doug Weeks) 6-18-00
8. Judges 6:25-40 "Pull down the altar of Baal" (Jeremy Jackson) 6-25-00
9. Judges 7:1-15 "The LORD has given ... Midian into your hand" (Jeremy Jackson) 7-2-00
10. Judges 7:16-8:3 "For the LORD and for Gideon!" (Doug Weeks) 7-9-00
11. Judges 8:4-28 "Gideon made an ephod ... a snare" (Jeremy Jackson) 7-16-00
12. Judges 8:29-9:21 "Israel did not remember the LORD their God" (Jeremy Jackson) 7-23-00
13. Judges 9:22-57 "An upper millstone ... crushed his skull" (Jeremy Jackson) 7-30-00

This book was previously covered in sermons in 1979

The tape for the Judges 4 sermon seems to have been erased somehow. I'm still working on putting the 1979 Judges sermons online, but you could listen to the 8-5-79 sermon by Doug Weeks on Judges 3:7-5:31: God's dealing with his people. That sermon covers chapter 4, even if it doesn't have the closer focus of the missing sermon on ch.4 alone. For that, you could listen to Dale Ralph Davis' sermon on Judges 4, which can be found here (preached on 12/3/2006, in case that helps locate it more quickly).

For more sermons, see here.

In his commentary on on II Kings 12, which deals with King Joash's temple repairs, T.R. Hobbs argues that the chapter could not have come from a priestly author:

The record of the events undoubtedly has a Judean origin, but it is highly unlikely that it can be attributed to priestly circles. The Kings account of the temple repairs, compared to that found in 2 Chr 24, is decidedly critical of the priesthood. The blame for the lack of repair to the temple after Joash's original order is laid upon their shoulders ... and, as a result of that failure, new regulations are introduced.... In the procedure outlines by those new regulations the priests play a minor role. In 2 Chr 24:4-7 it is the failure of the Levites, not the complete priesthood, which is noted.

The reform also takes place at the initiative of the king, not the priesthood, nor one of its members such as Jehoiada. The king's accountant actively participates in the reform ..., and the priests themselves are eventually refused access to a source of income they had hitherto enjoyed ... because of their failure to obey the king.

The tone of the chapter then is far from "priestly," and is in fact highly critical of the priests.

The background to this is Wellhausen's hypothesis that the biblical narratives came from a number of hands across several centuries, with one source specificially coming from a priestly hand in order to promote priestly agendas in opposition to the other agendas of biblical authors that conflicted with priestly concerns. Wellhausen's specific proposals have largely been rejected, even if some of his structure has been retained by many critical scholars. None of them can agree on any of the details, which is some reason for wondering if the whole thing should be rejected as thoroughly unfounded, but the fact remains that many scholars accept something of Wellhausen's source proposal. As for this chapter, I wonder if we can really say much about the authorship. Hobbs overstates his case in several places.

For one thing, the priests are not a larger group than the Levites, as if pointing to them means a smaller subsection of the priests. The reverse is true. Sometimes the Levites are treated as a contrast with the priests, and so the context makes it clear in such cases that the non-priestly Levites are in mind. There is such a reference to "the priests and the Levites" in the Chronicles parallel that Hobbs refers to. But the Levites are the broader category, and failing such a context we might just as easily take a reference to the Levites to include the priests, who were indeed from the tribe of Levites. There is some reason to take the Levites in Chronicles as the non-priestly Levites, given that both are mentioned earlier, but it could just as easily be a shorthand to reference both groups mentioned earlier, since the priests are Levites. If so, then the Chronicles mention of Levites rather than priests might simply indicate that all those who served in the temple were responsible, and the Kings reference to priests might reflect the fact that the priests were ultimately responsible for whatever happened in the temple, even if non-priestly Levites were partly at fault.

But that isn't something I'd rest a lot on. Even so, I'm not following the reasoning here. Is the argument supposed to be this?

1. This passage is critical of the priests at this time.
2. No priestly writer would ever be critical of priests at any time.
3. Therefore, this passage couldn't have been written by priests.

The second premise is undoubtedly false. Why couldn't a priestly writer be critical of other priests, even an entire generation of them? Perhaps this is what is meant:

1. This passage is critical of the priests at this time.
2. Wellhausen's supposed priestly source P is never critical of priests at any time.
3. Therefore, this passage couldn't have been written by the supposed priestly source P that Wellhausen concocts out of thin air.

That argument I can agree with. Wellhausen proposed a certain agenda for his priestly writer(s). But Hobbs says that it's "highly unlikely that it be attributed to priestly circles". I just don't see how that follows from the conclusion of this argument. It's not likely to be from a circle that uncritically seeks to justify or excuse everything the priests might ever have done, but I'm not sure any of the biblical texts come from anyone like that. I certainly don't think Wellhausen's supposed P author, if that's an essential characteristic of that source, could have produced the biblical material we actually have, unless a later editor thoroughly reworked things to remove such assumptions.

I'm open to source theories of composition, especially in Samuel and Kings, where the text tells us that sources were used. But too often we get this sort of argumentation passing for scholarship with rhetoric about scientifically determining what those sources must have been and what the agendas of the various source traditions were. Sometimes you even get some kind of nonsense about the final editor stupidly placing contradictory materials side-by-side as if the final editor had no clue or no care about the supposed theological contradictions going on. Or you might instead get some proposal of an agenda being portrayed by the narrator that conflicts with the agenda in one of the sources, and the editor comes out as someone who must have been pretty poor at masking alternative agendas in the source materials. I have a hard time calling this stuff serious scholarship, since there have long been ways to deal with supposed contradictions that can just as easily deal with supposed conflicting agendas. Literary scholarship in recent decades has shown how anachronistic, Western-centric, and uncharitable such readings are.

Luke 9-14 sermons

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The introduction and preaching schedule for this section of Luke is here.

1. Luke 9:1-17 "But who is this?" (Stefan Matzal) 1-2-00
2. Luke 9:18-36 "This is my Son, my Chosen" (Doug Weeks) 1-9-00
3. Luke 9:37-50 "The Son of Man is to be delivered up" (Jeremy Jackson) 1-16-00
4. Luke 9:51-62 "He set his face to go to Jerusalem" (Jeremy Jackson) 1-30-00
5. Luke 10:1-20 "He who hears ... he who rejects" (Doug Weeks) 2-6-00
6. Luke 10:21-42 "Thou hast hidden ... and revealed" (Jeremy Jackson) 2-13-00
7. Luke 11:1-13 "When you pray, say 'Father'" (Jeremy Jackson) 2-20-00
8. Luke 11:14-32 "The Kingdom of God has come upon you" (Jeremy Jackson) 2-27-00
9. Luke 11:33-54 "Someone greater than Jonah" (Doug Weeks) 3-5-00
10. Luke 12:1-12 "Denies me ... will be denied" (Jeremy Jackson) 3-12-00
11. Luke 12:13-34 "Where your treasure is ..." (Jeremy Jackson) 3-19-00
12. Luke 12:35-59 "Be like men who are waiting" (Jeremy Jackson) 3-26-00
13. Luke 13:1-21 "Unless you repent, you will ... perish" (Doug Weeks) 4-2-00
14. Luke 13:22-35 "O Jerusalem, Jerusalem!" (Jeremy Jackson) 4-9-00
15. Luke 14:1-24 "Still there is room" (Jeremy Jackson) 4-16-00
16. Luke 14:25-35 "Who has ears to hear [?]" (Jeremy Jackson) [Easter] 4-23-00

Three sermons from this section of Luke occurred in the 1980 Luke series.
Five sermons from this section of Luke occurred in the 1984 Luke series on the Distinctives and Uniqueness of Christ.
Al Gurley preached on Luke 14:26-33 Essentials of Discipleship on 4-14-85.
Two sermons from this section of Luke occurred in the 1987 Questions in the Gospel of Luke series.
Bill Greenman preached a sermon on Luke 9:23 in 1996. See the topical sermons here.
Carlton Walker preached a sermon on Luke 9:18-27 in 2007. See the topical sermons here.

For more sermons, see here.

High Priest

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The Hebrew term for "high priest" is often not present in the Samuel-Kings narrative. Instead there's often just "the priest" with a context making it clear that this is a priest who is over the other priests. Sometimes the Torah passages that discuss the high priest are therefore thought to be a late addition (the implication being that the Pentatechal narratives are deceptive in presenting a false history to justify a later practice, or else some view gets concocted according to which everyone knew it was presenting a fictional history of Israel so that it only deceived later generations).

I have little patience with speculative reconstructions of the history of Israel that don't actually have evidence supporting them, especially when the actual evidence we have is only what we see in the actual historical narratives we have, narratives that certainly present things in the order of Exodus coming before Kings and not the other way around. The onus of proving an alternative hypothesis seems to me to require a bit more than things like the absence of terms like "high priest" in the writings discussing later periods. We'd have to have no available explanation for why the term might have dropped out for that to count as much evidence.

Nevertheless, the fact that the term "high priest" is hardly ever used in the Samuel-Kings narrative is at least a very small piece of evidence, even if I wouldn't consider it enough to outweigh the strong presumption of the only chronology we're ever given. It's still something that ought to have an explanation, and it's worth thinking through what that might be. The usual term is "the priest" in Samuel and Kings, and that isn't what you'd expect given the Pentateuchal narratives that precede Samuel-Kings in the traditional chronology.

There seem to have been two figures taking that title during the time of David, and there's no statement that they were back-to-back. They seem to have been simultaneous. I've explained in another post why I disagree with the speculative reconstruction about Zadok that holds sway among most liberal scholars and why I think a better reconstruction of events is that the high priesthood changed hands from the Eleazarites (descended from Aaron's third son) toward the Ithamarites (descended from Aaron's fourth son). That seems to have ended when the line of Eli finally died out. From that point on, there was one priest called "the priest" among the other priests, and it was always a Zadokite from Eleazar's branch of the priests. The only geneological information we actually have traces Zadok to the line of Aaron's third son Eleazar and Eleazar's son Phinehas. (The oldest two were killed in Leviticus during their early days as priests, and presumably they had no offspring.)

But why the terminology of "the priest" rather than the Torah term "high priest" if the Kings narratives were indeed written after the Torah texts that discuss the high priest? Remember that the period of the judges led to such decentralization, with every priest doing what's right in his own eyes, that there was in effect no one high priest but just people taking that position in particular locations. Perhaps Eli was one of them. You might have had relatively faithful descendants of Aaron here and there, and the evidence suggests that other descendants of Levi were functioning as priests also, but there's no reason to think very many of these priests or Levites were faithful and much reason to think many weren't. It's quite possible that Eli was the highest geneologically-descended priest who was faithful in his time, and thus he was called high priest because he was the most rightful high priest willing to serve the proper function of a high priest. If the entire line of Eleazar was unfaithful during this period, we might expect something like that. But when someone faithful to God's law like David came along and began to rely on Abiathar, a descendant of Ithamar, as his sole priest, he might have been loath to call him the high priest because the high priest should be descended from Eleazar. Then when he found Zadok, who had every reason to be called the high priest, he was unwilling to demote his close friend and confidant Abiathar, and they were thus both listed as "the priest" in parallel for David's early reign. Eventually, Abiathar betrayed David and sided with Absalom, and that ended. From that point on, Zadok was "the priest". I wonder if terminology just stuck, at least in some quarters, and you didn't get a resumption of high priestly terminology until a later revival reintroduced the scriptural term.

That reconstruction of events makes a good deal of historical sense, given the text's presentation of chronology (which, again, is our only strong evidence of chronology). Scholars pick at little things that are hard to make sense of without some thought about what might have happened, such as the sudden appearance of the Zadokites and the use of the term "the priest" instead of the term "the high priest". But it seems to me that there are explanations available for these things, and the speculative reordering of events to suit some contemporary fad at undermining the historical accuracy of the biblical narratives seems less intellectually-motivated to me than does the simple effort to find a way to make sense of the historical texts we've got, which does take some speculation but not on such a grand scale. So even without any motivation to maintain the historical reliability of scripture, I think there are good intellectual reasons to resist the revisionist readings.
Trinity Fellowship sermons typically work through books or sections of books at a time. Occasionally there will be a topical series, which I am listing as separate series. But individual sermons do occur, usually between series or on special days (most frequently Sanctity of Human Life Sunday, Reformation Sunday, Christmas, and New Years).

This list consists of topical sermons delivered between the Apostle's Creed series, which ended in December 2004, and the Ten Commandments series that began in April 2008.

11. John 3:16a Giving (Bill Greenman) 4-23-06
12. Spiritual Leadership (Jeff Adams) 5-14-06
13. Fellowship weekend: The Church in China (Doug Weeks) 8-20-06
14. Reformation Sunday Pulpit Exchange: Likewise Chosen (Richard Robinson) 10-22-06
15. Christmas (Jeremy Jackson) 12-24-06
16. Ephesians 3:14-20 (Doug Weeks) 12-31-06
17. Luke 1:5-45 Sanctity of Human Life Sunday (Gary VanRiper) 1-21-07
18. Luke 9:18-27 (Carlton Walker) 4-29-07
19. Titus 2:11-14 (Doug Weeks) 8-5-07
20. Luke 16:19-31 The Reality of Hell (Jonathan Bailey) 10-28-07 [recorded, awaiting permission]

For more sermons, see here.

Titus sermons

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The introduction and preaching schedule for this section of the book is here.

1. Titus 1:1-4 "Preaching with which I've been entrusted" (Jeremy Jackson) 7-7-02
2. Titus 1:5-9 "A bishop ... God's steward" (Jeremy Jackson) 7-14-02
3. Titus 1:10-16 "Men who reject the truth" (Doug Weeks) 7-21-02
4. Titus 2:1-8 "What befits sound doctrine" (Stefan Matzal) 7-28-02
5. Titus 2:9-15 "Live ... awaiting our blessed hope" (Doug Weeks) 8-11-02
6. Titus 3:1-8a "Jesus Christ our Savior" (Stefan Matzal) 8-18-02
7. Titus 3:8b-15 "Let our people not be unfruitful" (Doug Weeks) 8-25-02

The final sermon in this series didn't record well. It starts out fine, and the volume gradually drops (and eventually gets drowned out by the background hiss). At about 15 minutes in, you can still hear it, but it doesn't last much longer than that, and it's very hard to hear by then. There's plenty of valuable stuff in the part of the sermon that's audible, so I'm posting it anyway. I'm guessing it's about a third of the original sermon. But if you're interested in listening to a complete set of Titus sermons, and you want to start with these, I suggest filling in the final gap with a sermon or two from the Gospel Coalition site.

Doug Weeks preached on Titus 2:11-14 in 2007. See the topical sermons here.
Stefan Matzal preached a topical sermon in 2012 that included Titus 3:1-7. See the topical sermons here
For more sermons, see here.

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All these great movies to pick from: Transformers, Thor, Green Lantern, Captain America, Harry Potter. But of course Rey assigns my post to the Smurfs.

Thhosting schedule is current through the end of May. If you'd like to host after that point, please send me an email at the link in the blog's sidebar.

If you have a Christian blog post that you'd like to submit to the Christian Carnival, you can do so here. There's a new Christian Carnival every Wednesday, and anything posted from the previous Wednesday through the Tuesday just before is eligible for the each Wednesday carnival.

Ezekiel 1-19 sermons

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Trinity Fellowship sermons typically work through books or sections of books at a time. Occasionally there will be a topical series, which I am listing as separate series. But individual sermons do occur, usually between series or on special days (most frequently Sanctity of Human Life Sunday, Reformation Sunday, Christmas, and New Years).

This list covers those sermons given between the August 2009 series on the church and the series on spiritual disciplines that began in November 2010.

1. Ephesians 6:10-13 Reformation Sunday Pulpit Exchange (Jim Willard) 11-1-09
2. Luke 1:5-25,39-45 Advent I (Jeremy Jackson) 12-13-09
3. Isaiah 9:6-7 Advent II (Stefan Matzal) 12-20-09
4. I John 4:1-4 New Years (Doug Weeks) 12-27-09
5. Genesis 8:20-9:7 Sanctity of Human Life Sunday (John Hartung) 1-17-10
6. Isaiah 51.7-8,12-16; I Thessalonians 2:3-12 The Fear of Man (Stefan Matzal) 4-11-10
7. Romans 1:16-17 Reformation Sunday (Jeremy Jackson) 10-31-10

For more sermons, see here.

Trinity Fellowship sermons typically work through books or sections of books at a time. Occasionally there will be a topical series, which I am listing as separate series. But individual sermons do occur, usually between series or on special days (most frequently Sanctity of Human Life Sunday, Reformation Sunday, Christmas, and New Years).

This short list covers topical sermons preached between the Ten Commandments series that finished in June 2008 and the series on the church that took place in August 2009.

1. Family Weekend Retreat "Where Are We Going To?" (Tony Carnes) 8-17-08

For more sermons, see here.

Luke 1-8 sermons

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The introduction and preaching schedule for this section of Luke is here.

1. Luke 1:1-25 "Call his name John" (Doug Weeks) 11-29-98
2. Luke 1:26-56 "Call his name Jesus" (Jeremy Jackson) 12-6-98
3. Luke 1:57-80 "Go before the Lord" (Doug Weeks) 12-13-98
4. Luke 2:1-20 "Born this day ... a Savior" [Christmas] (Stefan Matzal) 12-20-98 [
audio improves after first 2 minutes]
5. Luke 2:21-52 "I must be in my Father's house" (Jeremy Jackson) 12-27-98
6. Luke 3:1-22 "Thou art my beloved Son" (Jeremy Jackson) 1-3-99
7. Luke 3:23-4:13 "Full of the Holy Spirit" (Doug Weeks) 1-10-99
8. Luke 4:14-30 "The acceptable year of the Lord" (Jeremy Jackson) 1-17-99
9. Luke 4:31-5:11 "Authority and power" (Jeremy Jackson) 1-24-99
10. Luke 5:12-32 "Come to call sinners" (Doug Weeks) 1-31-99
11. Luke 5:33-6:11 "Lord of the sabbath" (Jeremy Jackson) 2-7-99
12. Luke 6:12-26 "His eyes on his disciples" (Bill Greenman) 2-14-99
13. Luke 6:27-49 "Why do you call me Lord?" (Jeremy Jackson) 2-21-99
14. Luke 7:1-17 "But say the word" (Doug Weeks) 2-28-99
15. Luke 7:18-35 "Noone is greater than John, yet ..." (Jeremy Jackson) 3-7-99
16. Luke 7:36-50 "Forgiven little, loves little" (Jeremy Jackson) 3-14-99
17. Luke 8:1-21 "Hear the Word ... and do it" (Jeremy Jackson) 3-21-99
18. Luke 8:22-39 "Who then is this?" (Doug Weeks) 3-28-99
19. Luke 8:40-56 "Child, arise!" [Easter] (Jeremy Jackson) 4-4-99

Four sermons from this section of Luke occurred in the 1980 Luke series.
Five sermons from this section of Luke occurred in the 1984 Luke series on the Distinctives and Uniqueness of Christ.
Eight sermons from this section of Luke occurred in the 1987 Questions in the Gospel of Luke series.
Rick Wellman preached a sermon on Luke 2:8-20 in 1989. See the topical sermons here.
Stefan Matzal preached a sermon on Luke 2:25-32 in 2004. See the topicals here.
Gary VanRiper preached a Sanctity of Human Life Sunday sermon on Luke 1:5-45 in 2007. See the topicals here.
Stefan Matzal preached a sermon on Luke 2:22-40 in 2008. See the topicals here.
Jeremy Jackson preached a sermon on Luke 1:5-25,39-45 in 2009. See the topicals here.
Stefan Matzal preached a sermon on Luke 1:36-45 in 2013. See the topicals here.
For other Trinity Fellowship sermons, see here.

Not having preached through I Thessalonians since 1978, the elders decided to include two sermons on the eschatological section of I Thessalonians spliced into the II Thessalonians sermons to give some sense of the background behind Paul's correspondence with the Thessalonian church and to present a fuller sense of Paul's overall eschatological teaching.

The introduction and preaching schedule for this unit can be found here.

1. II Thessalonians 1 "Steadfastness and faith in persecutions" (Jeremy Jackson) 7-22-01
2. II Thessalonians 2:1-12 "Let noone deceive you in any way" (Jeremy Jackson) 7-29-01
3. I Thessalonians 4:13-18 "The Lord himself will descend" (Doug Weeks) 8-12-01
4. I Thessalonians 5:1-11 "So then let us not sleep" (Doug Weeks) 8-19-01
5. II Thessalonians 2:13-3:5 "So then, brethren, stand firm" (Stefan Matzal) 8-26-01
6. II Thessalonians 3:6-18 "Brethren, be not weary in well-doing" (Bill Greenman) 9-2-01

Al Gurley preached on II Thessalonians 2:16-3:18 in 1982. See the topical sermons here.

For more sermons, see here.

Ruth sermons

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The introduction and preaching schedule for this section of Kings is here.

1. II Kings 11 "Long live the king!" (Stefan Matzal) 5-8-11
2. II Kings 12 "Let them repair the house" (Doug Weeks) 5-15-11
3. II Kings 13 "The LORD was gracious to them and had compassion on them" (Nathaniel Jackson) 5-22-11
4. II Kings 14 "The LORD saw that the affliction of Israel was very bitter" (Jeremy Jackson) 5-29-11
5. II Kings 15:1-31 "He did what was evil in the sight of the LORD" (Jeremy Jackson) 6-5-11
6. II Kings 15:32-16:20 "He saw the altar that was at Damascus" (Doug Weeks) 6-12-11
7. II Kings 17:1-23 "But they would not listen ... so Israel was exiled" (John Hartung) 6-19-11
8. II Kings 17:24-41 "They 'feared' the LORD but also served their own gods" (Nathaniel Jackson) 6-26-11
9. II Kings 18 "On what do you rest this trust of yours?" (Jeremy Jackson) 7-3-11
10. II Kings 19 "I will put my hook in your nose" (Nathaniel Jackson) 7-10-11
11. II Kings 20 "The word of the LORD" (Jeremy Jackson) 7-17-11
12. II Kings 21 "I will wipe Jerusalem as one wipes a dish" (Jeremy Jackson) 7-24-11
13. II Kings 22 "I have found the Book of the Law in the house of the LORD" (Doug Weeks) 7-31-11
14. II Kings 23:1-30 "A covenant before the LORD ... to keep his commandments" (John Hartung) 8-7-11
15. II Kings 23:31-24:20 "Surely this came upon Judah at the command of the LORD" (Nathaniel Jackson) 8-14-11
16. II Kings 24:18-25:29 "So Judah was taken into exile out of its land" (Stefan Matzal) 8-21-11

For more sermons, see here.

Michael Kruger reviews Bart Ehrman's latest offering Forged: Writing in the Name of God -- Why the Bible's Authors Are Not Who We Think They Are. [ht: Justin Taylor]

A common strategy among anti-Christian apologists (and some skeptical sorts in liberal theological circles, I should add) is to attribute complete idiocy to the biblical authors and editors. See my discussions of Exodus 22 and Judges 3 for particular cases where I've complained about this before.

Michael Kruger has identified a strategy in a recent book by Bart Ehrman that does that sort of thing, but in this case it's even worse. It attributes complete idiocy to the entire history of the church. In this case, the issue is whether Ephesians could have been written by Paul. Ehrman joins that 50% of scholars who manage to find some reasons to deny Pauline authorship (reasons I've never thought came even close to showing such a thing). One of his arguments has to do with a supposed conflict between Paul's theology in I Corinthians and this supposed other author of Ephesians. Ehrman goes as far as claiming that the Ephesian letter, in saying we're seated with Christ in heavenly places, adopts exactly the view that Paul condemns in I Corinthians when he says we don't have spiritually-resurrected bodies in this life.

Kruger points out that it requires theological unsophistication of a severe order to confuse these statements as if they're in conflict, but he notices an even worse problem. Here's the key quote:

Beyond all of this, are we really to think that early Christians would have widely affirmed the canonicity of Ephesians if it so plainly denied the bodily resurrection, one of the most cherished beliefs in early Christianity? Ehrman would have us believe that all early Christians (not to mention later Christians) were just too blind to notice such a thing until modern scholars have come along to point it out for them.

We thus have a kind of cultural superiority about modern, western biblical scholars whereby they can proclaim themselves literarily and theologically more acute than the entire history of the church. It's not just attributing simplicity and moronic behavior to an editor of a text who can't manage to figure out that contradictory ideas are placed side by side, as in the Exodus and Judges cases I linked to above. It's attributing the inability to recognize that Ephesians and I Corinthians flatly contradict each other and insisting that the theological understandings of those texts that have lasted two millenia have basically misunderstood what the text actually says, even though the people who were much closer to the cultural milieu and who actually spoke the language the documents were written in saw no such contradiction and could even attribute the books to the same author.

Ehrman's thesis here is pure hubris. It amazes me how easily this sort of thing passes for responsible scholarship in certain circles.

This was a short series of topical sermons on four issues in ecclesiology (the nature of the church). There was no official preaching schedule, as there usually is with each sermon series, but here is the email sent by the elders to the congregation explaining the series.

1. Church Membership (Doug Weeks) 8-9-09
2. Spiritual Gifts (Stefan Matzal) 8-16-09
3. Discipling/Mentoring (Doug Weeks) 8-23-09
4. Hold to the One and Let Go of the Other: Priorities for the Church [Encouraging/Upbuilding] (Stefan Matzal) 8-30-09

For more sermons, see here.

The preaching schedule for this unit of preaching is here. I can't post the final sermon at this time, because I don't have permission, but see the links below for other sermons on these chapters. One was on ch.28.

1. Matthew 21:1-22 "Out of the mouths of babes" (Jeremy Jackson) 1-4-98
2. Matthew 21:23-46 "Who gave you this authority?" (Jeremy Jackson) 1-11-98
3. Matthew 22:1-22 "Render to Caesar ..." (Jeremy Jackson) 1-18-98
4. Matthew 22:23-46 "What do you think of the Christ?" (Doug Weeks) 1-25-98
5. Matthew 23 "O Jerusalem ... killing the prophets!" (Jeremy Jackson) 2-1-98
6. Matthew 24:1-35 "... then the End will come" (Jeremy Jackson) 2-8-98
7. Matthew 24:36-25:13 "Therefore, you must be ready" (Doug Weeks) 2-15-98
8. Matthew 25:14-30 "To him who has will more be given" (Jeremy Jackson) 2-22-98
9. Matthew 25:31-46 "Truly ... you did it to me" (Bill Greenman) 3-1-98
10. Matthew 26:1-30 "The Son of Man will be delivered up" (Jeremy Jackson) 3-8-98
11. Matthew 26:31-56 "That the Scriptures might be fulfilled" (Jeremy Jackson) 3-15-98
12. Matthew 26:57-75 "I do not know the man" (Doug Weeks) 3-22-98
13. Matthew 27:1-31 "His blood be on us" (Jeremy Jackson) 3-29-98
14. Matthew 27:32-54 "If you are the Son of God, come down" (Jeremy Jackson) 4-5-98
15. Matthew 27:55-28:10 "He is not here, He is risen" (Doug Weeks) 4-12-98
16. Matthew 28:11-20 "Go ... I am with you always" (Gary Pasquarell) 4-19-98

Jeremy Jackson preached on Matthew 25:32-46 in the 1981 Matthew series.
Doug Weeks preached on Matthew 27:50-28:20 in the 1981 Matthew series.
Bill Finch preached on Matthew 26 in 1982. See this topical series.
These chapters were previously covered in 1985.
For the 2011 sermons on chapters 21-25, see here.

For other Trinity Fellowship sermons, see here.

Trinity Fellowship sermons typically work through books or sections of books at a time. Occasionally there will be a topical series, which I am listing as separate series. But individual sermons do occur, usually between series or on special days (most frequently Sanctity of Human Life Sunday, Reformation Sunday, Christmas, and New Years).

This list consists of any topical sermons preached between the series on spiritual disciplines that finished in December 2010 and the topical series on Marriage, Singleness, and Parenting in Spring 2012.

1. Christmas (Doug Weeks) 12-19-10
2. The Incarnation (John Hartung) 12-26-10
3. Romans 1:8-17 New Years (Nathaniel Jackson) 1-2-11
4. Psalm 139 Sanctity of Human Life Sunday (Jeremy Jackson) 1-23-11
5. Acts 20:17-38 The Ministry of the Christian Steward (Jeremy Jackson) 5-1-11 [Nathaniel Jackson's ordination]
6. II Peter 1:1-11 Falling in Love!!! With God??? (Doug Weeks) 8-28-11
7. Romans 3:9-31 God has a plan (Terry Shanahan) 10-30-11
8. Christmas (Jeremy Jackson) 12-25-11
9. Titus 3.1-7; 1 Corinthians 9:19-23; Matthew 9:9-13 Making Disciples: For we ourselves were once foolish (Stefan Matzal) 1-1-12
10. The Vertical and the Horizontal (Stefan Matzal) 1-22-12 (Sanctity of Human Life Sunday)

For more sermons, see here.



The 378th Christian Carnival is up at Revenge of Mr Dumpling.

Thhosting schedule is current through May 18. If you'd like to host after that point, please send me an email at the link in the blog's sidebar.

If you have a Christian blog post that you'd like to submit to the Christian Carnival, you can do so here. There's a new Christian Carnival every Wednesday, and anything posted from the previous Wednesday through the Tuesday just before is eligible for the each Wednesday carnival.

The preaching schedule for this section of the Samuel sermons is here.

The last four chapters of II Samuel are an appendix to the entire book of Samuel. Chapter 22 is a psalm associated with the period of David's monarchy covered in chapters 2-10, so the elders decided to cover that during this series rather than during the longer series of sermons to come the following year on chapters 11-21,23-24. 

1. II Samuel 2 "The house of Judah followed David" (Jeremy Jackson) 4-30-06
2. II Samuel 3:1-30 "David grew stronger ... Saul ... weaker" (Jeremy Jackson) 5-7-06
3. II Samuel 3:31-4:12 "The LORD requite the evildoer" (Stefan Matzal) 5-21-06
4. II Samuel 5 "The LORD, the God of Hosts, was with him" (John Hartung) 5-28-06
5. II Samuel 6 "The Ark of the LORD came into the city" (Jeremy Jackson) 6-4-06
6. II Samuel 7 "Your throne shall be established forever" (Jeremy Jackson) 6-11-06
7. II Samuel 8 "The LORD gave victory to David" (Stefan Matzal) 6-18-06
8. II Samuel 9 "Kindness for Jonathan's sake" (Jeremy Jackson) 6-25-06
9. II Samuel 10 "The Ammonites ... had become odious to David" (Jeremy Jackson) 7-2-06
10. II Samuel 22 "I will extol Thee, O LORD, among the nations" (Stefan Matzal) 7-9-06

The third sermon in this series gave rise to a short note by Stefan Matzal in the journal Vetus Testamentum 63, 3 (2012) 462-464, entitled "A Word Play in 2 Sam 4".

For more sermons, see here.

A cursory reading of the biblical account of King Hezekiah's near-death experience and subsequent actions in his final days (found in II Kings 20, Isaiah 38-39, and II Chronicles 32) might seem to be a description of a missed opportunity. God tells Hezekiah he's going to die. Hezekiah whines and complains, and God shows mercy and gives him more time. When he's given more time but told that it will come eventually, he's relieved that at least it won't come in his lifetime. He uses his extra time to parade all of Judah's possessions, including everything in the temple, in front of its future conquerors, who managed to carry away all those valuables when they destroyed Jerusalem and God's temple. Hezekiah basically sets up the nation of Judah's ultimate destruction and exile at the hands of Babylon. He was given a great mercy, and he blew it.

While I'm not going to say that this cursory reading is wrong, I'm beginning to wonder if there's more going on here. The leadup to the exile began with Hezekiah's refusal to abide by God's will and have his life cut short. Is the narrator suggesting that the exile was brought about by means of a king refusing to acknowledge that his time was up? Is the suggestion that Hezekiah's life wasn't going to be cut short but was in fact exactly ready to be done, and the extra time he whined and complained to get was beyond Hezekiah's rightful time? Perhaps Hezekiah should have accepted God's prophetic message that it was his time. Perhaps there's even a reason why it was for Hezekiah's own good that he die then rather than later. Perhaps it was to spare him the moral corruption that would have come had he continued on, and his refusal to accept it then led to God to give him over to that moral corruption that God would have graciously spared him from. If your life is going to end in a way that seems cut short, it might well be because of what you would do if you were to live longer. It might be a mercy.

I'm not going to stake everything on interpreting this passage this way. Perhaps I'll change my mind on it when we cover the Kings account of these events in a few months in our sermons. But it strikes me as a plausible way to read what's going on. Where things end up is some grounds for thinking maybe God would have spared him that but did not, in part to teach a lesson through the scriptures' recording of the incident (three times!) for posterity. It's not clear to me exactly which bits in the Isaiah and Kings versions are meant when II Chronicles 32 refers to Hezekiah being prideful and then humbling himself and Judah, and it's unclear to me when chronologically that's taking place in comparison to the Babylonian incident, during which Hezekiah both declares God's pronouncement of the exile good and grounds that judgment on the fact that it won't happen in his lifetime. So I say this with some hesitation. But it nonetheless strikes me as a plausible explanation of these three texts.

I have a friend whose older brother died in high school, and I remember him telling me at some point that he wondered if it was to prevent him from heading down a certain path that he seemed headed toward. I can think of at least two Christian celebrities that I suspect the same thing of. It's even occurred to me that my own brother's seemingly premature death at 21 could have been to prevent him from heading down a path that would have been bad, perhaps even bad for him and his moral character. I have a sense of a several other things God might have been doing by providentially setting the bound of his life at that point. One member of my extended family came to understand the gospel because of his funeral and soon after began the path of Christian discipleship, and I believe I heard of a couple other stories along those lines from the same funeral (but I forget any details now; it's been more than thirteen years). His life did show much promise, and as far as most people knew it seemed very tragic that God had allowed a life that seemed headed for doing much good for the kingdom of God to be cut short without much in the way of obvious explanations. But it's possible (and I know of one fact that increases my sense of its likelihood) that at least part of it was for his own sake and for the sake of avoiding some bad results that could have come about had things continued as they were headed or had he faced whatever scenarios would have come up down the line.

We tend to think that extended life is always a good thing. In terms of intrinsic value, I would insist that that's so. A shortening of the life is, other things being equal, intrinsically bad. Death is an evil, even if Christians will insist that it isn't a genuine end to conscious existence. But it may well be that some people's time comes in a way and at a time that seems premature to us, when it's purely at God's mercy that he takes them at precisely that point. It isn't premature. It's to spare them from a much worse evil than dying at a younger age than we'd like. I imagine that any right-minded Christian should be glad to accept death at a younger age if the alternative is to destroy one's family and ministry because of a serious sin that God knows they would engage in if they continue on their current path. I'm not suggesting that this would be a death to punish that sin but that it would be a merciful sparing of person from ending up in a very bad state of moral corruption that harms God's purposes in the long run. God certainly doesn't spare every such person who might have such a thing happen, since we know full well of such cases, but perhaps God spares people from a lot more of those cases than we know would happen.

If being evil is worse than being dead, as Socrates rightly insisted at his trial, then we should prefer to avoid such an end and gladly accept death over moral corruption if that's the choice. It may well be that God was giving Hezekiah that choice, and Hezekiah chose the wrong option, with disastrous consequences both for God's people and for Hezekiah's own inner state. If so, then rather than his earlier death being premature, we might call his later death post-mature. His time had been right, and he whined and complained about it, so God "spared" him from the lesser evil in order to allow the greater evil to befall him. He gave him over to his sin, in effect, without it being explicitly said that that's what he was doing.

The introduction and preaching schedule for this series is here.

I'm not posting sermons by people no longer involved in the congregation unless I have permission from the preacher in question. I don't have permission for one of the sermons in this set, so I'm not including it.

1. Jeremiah 1 Jeremy Jackson "I have put my words in your mouth" 9-30-90
2. Jeremiah 2:1-19 Jeremy Jackson "They have forsaken Me, the fountain" 10-7-90
3. Jeremiah 2:20-37 Dickson Rothwell "I will bring you to judgement" 10-14-90
4. Jeremiah 3:1-4:4 Jeremy Jackson "Remove the foreskins of your heart" 10-21-90
5. Jeremiah 4:5-31 Jeremy Jackson "A lion has gone up from his thicket" 11-4-90
6. Jeremiah 5 Jeremy Jackson "My people love to have it so" 11-11-90
7. Jeremiah 6 Carter Rowe "Their ears are closed, they cannot listen" 11-18-90
8. Jeremiah 7:1-8:3 Jeremy Jackson "Do not pray ... for I do not hear" 11-25-90
9. Jeremiah 8:4-9:1 Jeremy Jackson "Is there no balm in Gilead?" 12-2-90
10. Jeremiah 9:2-26 Jeremy Jackson "Let not the wise man glory in his wisdom" 12-9-90
11. Jeremiah 10 Jeremy Jackson "The LORD is the true God" 12-16-90

Four sermons in the topically-organized 1978 series on Jeremiah were based on passages from this section of the book.

For more sermons, see here.

John Hartung sermons

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Sermons preached by John Hartung (mostly at Trinity Fellowship), last updated 8-16-15

1. I Peter 3:15-16 (John Hartung) 4-3-05
2. Luke 20:19-26 Euthanasia Pt 1: Foundations/Human Life (John Hartung) 8-21-05
3. John 14:18-31 John Hartung (Let not your hearts be troubled) 2-12-06
4. II Samuel 5 "The LORD, the God of Hosts, was with him" (John Hartung) 5-28-06
5. I Peter 2:4-12 John Hartung "Once you were not a people" 8-13-06
6. Micah 6 "He has told you, O man, what is good" (John Hartung) 12-10-06
7. John 19:31-37 John Hartung (That the scripture might be fulfilled) 3-11-07
8. II Samuel 19:41-20:26 "They cut off the head of Sheba and threw it" (John Hartung) 7-8-07
9. Matt 5:33-42 John Hartung (Let your yes be yes) 2-17-08
10. Gal 1:1-9 John Hartung (Astonished ... turning to another gospel) 6-29-08
11. Gal 6:11-18 John Hartung (Boast in the cross of our Lord) 10-12-08
12. Matt 8:18-34 John Hartung (What sort of man is this?) 1-11-09
13. Matt 12:22-37 John Hartung (Whoever is not with me is against me) 3-8-09
14. I Corinthians 15:1-11 (John Hartung) 4-19-09
15. I Kings 4-5 John Hartung (A wise son over this great people) 5-24-09
16. I Kings 8:54-9:9 John Hartung (If you will walk before me...) 6-21-09
17. Zephaniah 3:9-20 John Hartung (The LORD your God is in your midst) 10-25-09
18. Genesis 8:20-9:7 Sanctity of Human Life Sunday (John Hartung) 1-17-10
19. I Kings 22:1-40 John Hartung (I saw all Israel scattered ... as sheep that have no shepherd) 5-23-10
20. The Incarnation (John Hartung) 12-26-10
21. Matt 22:34-46 No one was able to answer him (John Hartung) 2-27-11
22. II Kings 17:1-23 "But they would not listen ... so Israel was exiled" (John Hartung) 6-19-11
23. II Kings 23:1-30 "A covenant before the LORD ... to keep his commandments" (John Hartung) 8-7-11
24. Proverbs 3:21-35 "Keep sound wisdom and discretion." (John Hartung) 10-9-11
25. Matthew 26:17-29 I will keep the Passover (John Hartung) 1-15-12
26. Colossians 2:8-15 "Philosophy and empty deceit" (John Hartung) 7-8-12
27. Ecclesiastes 11:7-12:14 "Remember your Creator in the days of your youth." (John Hartung) 12-16-12
28. Ezra 3 "For he is good, for his steadfast love endures forever." (John Hartung) 4-28-13
29. Isaiah 1:21-2:4 Let us go up to the mountain of the LORD (John Hartung) 9-15-13
30. Ephesians 1:3-14 The grace of God (at Cazenovia Village Baptist Church conf. on God's atttributes) 6-7-14
31. Ephesians 1:3-14 The grace of God (at Trinity Fellowship) 7-27-14
32. Mark 9:38-50 "Have salt in yourselves" (John Hartung) 1-25-15
33. I Timothy 5:1-16 Pastoral care for all ages and stages (John Hartung) 8-9-15
34. Isaiah 31-32 "Woe to those who go down to Egypt" 10-18-15 (John Hartung)

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