Real Talk

A podcast for people who want a practical guidance with the hard crap of life. Based on the teachings of Jesus and presented using contemporary language, the Real Talk speakers bring you ready-to-use solutions. Listen in!

Good News for You - The Presentation of the King Part II (Matthew 3:1-17) 03/07/2020

Good News for You - The Presentation of the King Part I 02/06/2020

What We Believe Part 1 of 3 07/30/2018

What We Believe Part 1 of 3 Why It Matters that There Is One God Does the evangelical belief that there is one God really matter? Is it a doctrine that does anything or just a dogma used to justify separatist behavior and condescending views of other cultures.The monotheism of our faith is more than a mindset; it is missional. With the revelation of His oneness comes responsibility. The same God who said that He alone is God has also said in both covenants that those who have this truth are His witnesses (Isaiah 43:10, 12; Acts 1:8). With the belief that there is one God is the call to love Him above all (Deuteronomy 6:5) and the blessed burden of bringing the truth to the world. Does the evangelical belief that there is one God really matter? It is part of the basis for being a witness and the behavior of witnessing. Why It Matters That God Created The Heavens and the Earth Does it matter that we believe that God created the heavens and the earth and all that is in them? If we accept the record provided in Genesis… if we believe the Bible it matters. It matters because with this faith we see human life as what it really is: sacred and by nature bearing a special resemblance to our Creator. Creeds like this make men treat women, also created in the image of God, with the dignity that comes with being imago dei. With this belief we cannot be without compassion when we see his image bearers lacking basic needs. It matters because with this faith we realize that our God has given a great and gracious gift to us in this planet. With this belief we show our gratitude for the gift by leading the way in good stewardship of the garden. Christians, bolstered by the belief that the earth is a blessing, have a special zeal in recycling, protecting the environment, and showing respect for animals. It matters because when we walk under the wonder of the sun and the moon and the stars and the trees and birds and the bees next to the river and by the ocean we cannot help but to be struck by wonder and break into worship to the One who is worthy. Does it matter that we believe that God created the heavens and the earth? This kind of faith begets a better world by moving those who have it us to love more, lead in caring for the environment, and launch into genuine worship. Yeah, it matters. /episode/index/show/realtalk/id/6866894

No Ways Tired (Acts 18:1-11) 01/18/2018

Real Talk - Old Rugged Cross 07/30/2017

Real Talk - Old Rugged Cross Revealing the Real Reasons (Galatians 6:11–13, NKJV) 12 As many as desire to make a good showing in the flesh, these would compel you to be circumcised, only that they may not suffer persecution for the cross of Christ. 13 For not even those who are circumcised keep the law, but they desire to have you circumcised that they may boast in your flesh. The Judaizers wanted the Galatians to believe the lie of legitimizing their salvation through the works of the law. A lot of the pressure from the legalists can be summarized as a push to be circumcised (Galatians 5:2-6; 6:12). With large letters Paul now writes to reveal the real reasons behind the pushing. Here is the deal, guys: They are obsessed with good optics. They are fixated on fine showings in the flesh. They are consumed by conceited concerns for currying favor that will lessen . Why? These men-pleasers (Galatians 1:10) are calling you to cut yourselves to for two reasons: (i) to minimize the scandal of the cross and (ii) for their boasting before (1 Samuel 18). F Bruce, scholar among scholars, promotes a travel-to-stop-tribulation theory in his commentary on Galatians. I stand among those who believe this to be far fetched. If the trouble-makers could persuade the Gentile Christians to accept circumcision, that might preserve the Jerusalem church and its daughter-churches in Judaea from reprisals at the hands of Zealot-minded militants for being linked with uncircumcised Gentiles. To such militants the cross of Christ, as it was proclaimed by Paul and those who agreed with him, was a σκάνδαλον (cf. 5:11) because it excluded the principle of salvation by adherence to the law of Moses. Those who refused to require circumcision from Gentile converts (a refusal enshrined in the Jerusalem decree of Acts 15:28f.; 21:25) were liable to be persecuted—persecuted in fact, as Paul says, for the cross of Christ. Bruce, F. F. (1982). The Epistle to the Galatians: a commentary on the Greek text (p. 269). Grand Rapids, MI: W.B. Eerdmans Pub. Co. Without prompting I wondered if it were really plausible that the Judaizers would have traveled so far to prevent problems at home; we would have to credit them with being extremely forward, altruistic, and broad in their thinking; this is not how they are characterized in Galatians. Further, we would have to assume that remote Gentile circumcision would be effective in placating the angst of anti-church Zealots back home in Jerusalem. That is conjecture. The text is more readily understood when the reader recognizes that the false brethren are where Paul was. There are where he was when he was thrown out of Antioch, when he was ousted from Iconium, and when he was stoned in Lystra. Why would they fare any better if they came with the same message? Paul had run afoul with the local Jewish synagogues with his message of salvation by grace alone, through faith lone, in Christ alone. His offense was the scandalous declaration that the cross of Christ, for those trusting in Jesus work on Calvary, had made Gentiles right with God apart from the law. His odious message of Jews needing Christ's cross work as much as the Gentiles was too much to bear. /episode/index/show/realtalk/id/5564919

Real Talk - Our Jerichos (Joshua 5:1-15, Craig Corely) 07/23/2017

Real Talk - Irreconcilable Differences (Acts 15:36-41) 04/29/2017

Real Talk - Irreconcilable Differences (Acts 15:36-41) Real Talk with Roderick To The End of the Earth: Irreconcilable Differences (Acts 15:36-41) Introduction Some days have passed (Μετὰ δέ τινας ἡμέρας) since the conflict concerning circumcision was resolved with a word from Jerusalem (Acts 15:30-31). The contention was settled with a letter from leadership delivered by four men: Barsabas, Silas, Barnabas, and Paul. The former two, Barsabas and Silas, are leading men from among the disciples of the church in Jerusalem (Acts 15:22); they were selected by the Jerusalem apostles, elders, and brethren to accompany the letter. The latter two, Barnabas and Paul, are leading men from among the brethren of the church in Antioch (Acts 13:1-3; 14:26). They had been sent earlier to Jerusalem to get clarification concerning the circumcision question (Acts 15:1-2). The letter revealed that the commotion-causing men who came trying to compel the Gentiles to be circumcised were not official. They had not been sent - they just went (Acts 15:24). Not Sent, Just Went (Acts 15:24, NKJV) — 24 Since we have heard that some who went out from us have troubled you with words, unsettling your souls, saying, “You must be circumcised and keep the law”—to whom we gave no such commandment Sent vs Went (Deuteronomy 13:13; Acts 15:24; 1 John 2:19) More important than the going is the order to go (Matthew 28:18-20). Those that went because they were sent were apostles and the effect of the Spirit through them was apostolic; foundation was laid through their labors. Those that went without being sent were authors of confusion, antagonists of the faith, and always advancing an agenda that ultimately did not bring the kingdom. And so it is today. There are some whose going is an obedient response to the mission given by the Master. They are surrendered to the Spirit and examine everything in light of His word (2 Timothy 3:16-17). Their program is not their own; They are sent. And there are some who have not been called or dispatched. For all their fine-sounding words they are false prophets. There is no anointing on their preaching and no power in their service. Though they use many self-given titles they are without authority and work assiduously to undermine the will of God in favor of their own program. Who are they? Those that just went. Just Went (1 John 2:19, NKJV) — 19 They went out from us, but they were not of us; for if they had been of us, they would have continued with us; but they went out that they might be made manifest, that none of them were of us. But now the commotion has been removed and thoughts of missions and discipleship begin to take precedence again. Missing / Not Missing Mark (Acts 15:36-38) Having fought successfully against the false doctrine that threatened their fellowship Paul now proposes something in line with the mandate to make disciples: "Let us now go back and visit our brethren in every city where we have preached the word of the Lord, and see how they are doing." After all of the distraction brought on by the legalists, the trip required to quell the trouble, and the glad resolution to have the Gentiles remain as they are in Christ, the idea of going on a plain old missionary journey sounds pretty good. Barnabas is in support of this idea and was determined to take with them John called Mark (Acts 15:37). He is a young man that had accompanied them on their first missionary journey out of Antioch on the Orontes; Mark is Barnabas' cousin (Colossians 4:10). Paul's determination to not take Mark is as strong as Barnabas resolve to have him in their company. I can imagine Paul's words: "When we were in Pamphylia this young man left us. He did not continue beyond the island of Cyprus for the real work that would lay ahead. Don't want him on the trip. Can't use a man like that." (Acts 13:13) Luke is careful not to give his readership a side in the relating of the history. No indication is given that he favored Barnabas' position or Paul's position. The Better Plan (Acts 15:39-41, NKJV) 39 Then the contention became so sharp that they parted from one another. And so Barnabas took Mark and sailed to Cyprus; 40 but Paul chose Silas and departed, being commended by the brethren to the grace of God. 41 And he went through Syria and Cilicia, strengthening the churches. Although Barnabas is characterized as being Spirit-filled and meek he is not week. The suggestion that Mark not make the trip was not okay with him and the old friend of Paul stuck to his position - Mark should go! The former pharisee was not a weak-willed man either; even stoning could not break his commitment to preaching the word of God. He stuck to his position - Mark should not go! And the disagreement (παροξυσμὸς) between godly men became discord. And at last it led to a decision to part ways. The story of the disagreement between Paul and Barnabas does not make pleasant reading, but Luke’s realism in recording it helps us to remember that the two men, as they themselves said to the people of Lystra, were “human beings with feelings like” any other. Luke does not relate the dispute in such a way as to put Paul in the right and Barnabas in the wrong. In view of Luke’s restraint, it is idle for the reader to try to apportion the blame. Bruce, F. F. (1988). The Book of the Acts (p. 301). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co. Barnabas would take Mark and go back to Cyprus. He would hold on to Mark return to the place where formerly the young man had not been able to hold up. Paul would choose someone else to travel with him in the work of strengthening the churches: Silas. His traveling companion would preach with him, be beaten for doing right with him, go to jail with him, and sing songs with him as they sat in the shackles of a jail in Philippi. But who was right? The fellowship that heard the matter did not have a problem supporting Paul and Silas on another journey. And Barnabas' decision to keep discipling Mark would later become a blessing to the body of Christ. Conclusion Mark was probably not ready for the rigors of another journey with Paul. It was the right decision, in light of recent history (Acts 13:13) and subsequent trials (Acts 16:16-24), for the Pharisee-turned-Jesus-follower to cut him from the team. And yet John Mark was not a lost cause; he was a young man who was yet to bear much fruit. Under the encouraging tutelage of Barnabas and Peter the apostle he would eventually be used by God to make the gospel of Jesus Christ easier to share. Mark's reoccurring name in the New Testament is an ongoing reminder of what can happen when we stay the course in walking with someone who has fallen short. Mark is Regarded as Worthy of Welcome (Colossians 4:10, NKJV) Mark is Mentored toward Maturity (1 Peter 5:13, NKJV) Mark becomes Useful for Ministry (2 Timothy 4:11, NKJV) The differences between Paul and Barnabas concerning John Mark could not be resolved. But if I learn anything from this passage I am made to see this: The irreconcilable differences of important individuals cannot derail discipleship, dispense with disciples, or distract from the mission of making Jesus known. And we must not overlook the fact that when Barnabas and Paul went their separate ways the number of experienced missionary teams going out of Antioch was doubled. What looked at first like a setback was actually a setup for the springing forward of Christian mission. In the irreconcilable differences of Paul and Barnabas was birthed the indisputable benefit of a division of labor for a vast harvest (Matthew 9:37). 35 Then Jesus went about all the cities and villages, teaching in their synagogues, preaching the gospel of the kingdom, and healing every sickness and every disease among the people. 36 But when He saw the multitudes, He was moved with compassion for them, because they were weary and scattered, like sheep having no shepherd. 37 Then He said to His disciples, “The harvest truly is plentiful, but the laborers are few. 38 Therefore pray the Lord of the harvest to send out laborers into His harvest.” The New King James Version. (1982). (Matthew 9:35–38). Nashville: Thomas Nelson. /episode/index/show/realtalk/id/5311295

Real Talk - Fulfill the Law of Christ (Galatians 6:1-5) 04/08/2017

Real Talk - Fulfill the Law of Christ (Galatians 6:1-5) Real Talk with Roderick Fulfill the Law of Christ (Galatians 6:1-5) Introduction Galatians has a readily discernible approach to arguing against legalism and for faith-based living. Paul goes from simple truths about Christianity to the consequences of those truths in the conduct of Jesus followers. He goes from orthodoxy to orthopraxis, from principles of the Way to the practice of wayfaring, from learning about the Lord to living life in His service. He is not trying to merely refute false teachers he is also working with each word of the epistle to promote Christ-centered, Spirit-led living. The point of Paul's preaching and penning of letters was always to move his reader into an attitude and understanding that would help in the day-to-day of actual Jesus following. With this in mind our reading of Galatians must culminate in a practice of Christianity that honors God. There can be no half-hearted attempt to understand the truth in this book. Though it may take a while we should always be searching the Scriptures and seeking in earnest to understand the basis of our faith (Acts 17:11). Yes, in these Scriptures are some things hard to understand (2 Peter 3:16). But the Spirit of Truth will lead us into a right doctrine. Second, it must never be the case that we are content to camp around the doctrines of Galatians. If we just collect understandings and don't use them in following Jesus we are spiritual truth hoarders. Ultimately, having sat at the feet of the Lord (Luke 10:38-42), we must get up and follow Him in the truths we have been graciously given. Let us get into this word daily. As individuals and in our gatherings let us study, meditate, and memorize Galatians. As individuals and in fellowship let us dialogue, discuss, debate, and even disagree about what it looks like to live the truth of Galatians. But then, in the power of the Holy Spirit, let us get off our duffs to do Galatians! May there be a parting of ways between our pants and our pews to practice what has been preached. Otherwise, brethren, we become hearers only (James 1:22). We are called to so much more. (Galatians 6:1) It is best to regard the trespass in which a person may be overtaken as one of the works of the flesh enumerated earlier (Galatians 5:19-21). Why? That list is not orthogonal to the surrounding work and is certainly helpful to Paul's readership. They are equipped by the lineup of lusts of the flesh to identify the overtaken brother in their midst. Further assisting the saints to whom the missive was sent in recognizing regression into carnality is the second inventory. Whether or not they find someone in a sin specifically mentioned, if it is a trespass, it will certainly be inconsistent with the fruit of the Spirit (Galatians 5:22-23). The general teaching of 5:13–26 is now given life application. Going beyond the renouncing of mutual envy and provocation (negative) there must be a move into the restoration of our fellow man (positive). We cannot be satisfied with seeing sin, saying it is sin, and endeavoring to cease from sinning. We are called to serve the Savior by helping the fallen brother, by helping the failing daughter to find their footing, by helping the overtaken to become the overcomers they have been called to be. (Galatians 6:1; Ephesians 4:2; James 1:22) The offender cannot be simply regarded as reprobate and rejected from the body. There must be an earnest and gentle attempt to see the one overtaken in a trespass come out of the sin: rehabilitated. Where it is so much easier to cast out the criminal we are then contrary to God's heart of saving flawed people (Luke 5:32; 15:10). Where it is so much easier to forsake the felon and stand against their return to fellowship it is inconsistent with the example and exhortation of Jesus. Peter was not put out because he was found failing in His faith. He was pushed to reaffirm his commitment (John 21:15-19) and given the larger purpose of using his own restoration for the strengthening of his brethren (Luke 22:32) and serving the Shepherd's sheep (John 21:17). Habitual or Just Happened A παράπτωμα is not a settled course of action but an isolated action which may make the person who does it feel guilty. The rehabilitation must be undertaken by those who are truly πνευματικοί, whose life and conduct alike are controlled by the Spirit of Christ. Paul uses the same verb (καταρτίζω) in an ethical sense when he begs the Corinthian Christians to be joined (κατηρτισμένοι) in unity of mind (1 Cor. 1:10) and, more generally, to mend their ways (καταρτίζεσθε, 2 Cor. 13:11). Bruce, F. F. (1982). The Epistle to the Galatians: a commentary on the Greek text (p. 260). Grand Rapids, MI: W.B. Eerdmans Pub. Co. Paul calls upon those that consider themselves spiritual to prove it out. "If you are spiritual, if you are walking in the Spirit of Jesus Christ, if you are letting the fruit of love and gentleness be produced in you through His Spirit, then do what Christ did and gently restore the fallen." This small verse matters much because with it we can examine ourselves. Using it as a plumb line we are able to assess the quality of our spiritual in relation to the people who need us most. Stick and Move Spirituality - I show up to call you out and then get as far away from you as I can to protect my own sanctification. Star Trek Spirituality - When I realize that there is sin in your life I just label your life as primitive and invoke the prime directive. "Enterprise, one to beam up." Star Wars Spirituality - It is just you and Jesus that are going to take on this fallen brother and train him to do the right thing against the admonition of the whole Jedi Council. People like this usually get mauled. Holy Spirit Based Spirituality (1 Corinthians 10:12; Matthew 26:41; Ephesians 6:18) - A cavalier handling toward sin issues when helping others is an indicator of eminent moral failure and an index to an attitude of spiritual arrogance. A right regard for my own weakness makes me wary and wiser when working to help my fallen brother; his giving in to temptation must be treated as my own course of action if I become self-confident. One way of validating of spirituality is a willingness to work with someone who has fallen by the wayside to see them regain their gait on the straight and narrow path. This is the mind of Christ and in doing this we are following Jesus. (Galatians 6:2) While the “spiritual” do the work of restoring, all believers are to become involved by prayer and encouragement. This, wrote Paul, will fulfill (anaplērōsete) the law of Christ, that is, the principle of love (cf. 5:14; John 13:34). Campbell, D. K. (1985). Galatians. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, p. 609). Wheaton, IL: Victor Books. Ephesians 4:2 (NKJV) — 2 with all lowliness and gentleness, with longsuffering, bearing with one another in love, (Galatians 6:5) The Christian does in fact test himself by carrying his own load. This does not contradict verse 2 because the reference there is to heavy, crushing, loads (barē)—more than a man could carry without help. In this verse a different Greek word (phortion) is used to designate the pack usually carried by a marching soldier. It is the “burden” Jesus assigns to His followers (cf. Matt. 11:30). There are certain Christian responsibilities or burdens each believer must bear which cannot be shared with others. Jesus assured His disciples that such burdens were light. Campbell, D. K. (1985). Galatians. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, pp. 609–610). Wheaton, IL: Victor Books. /episode/index/show/realtalk/id/5248677

Real Talk - Giving to God (Galatians 6:6-10) 03/04/2017

Real Talk - The Disciple Making Pathway (Bob Rowley) 10/31/2016

Real Talk - The Gospel, The Whole Gospel, and Nothing But the Gospel (Galatians 1:1-10) 09/26/2016

Real Talk - The Gospel, The Whole Gospel, and Nothing But the Gospel (Galatians 1:1-10) Real Talk with Roderick Introduction Per the request of the Holy Spirit the church leaders Barnabas and Saul, assisted initially by John Mark, were sent by the anything-but-ordinary fellowship in Antioch on the first missionary journey (Acts 13:4-5). As they went from city to city, commended by their sending church to the grace of God, they faced increasing success and resistance. First, they were opposed by a sorcerer in Paphos. Paul ended the interference by declaring blindness on the evil false prophet. Seeing what had happened the proconsul of that island city believed (Acts 13:6-12). Second, jealous Jewish brethren in Pisidian Antioch, contradicted the teaching and blasphemed in a dog-in-the-manger attempt to stop the work of witnessing to the Gentiles. Paul and Barnabas are expelled but not before the word spreads throughout the region, a multitude hear the gospel, and many choose to become disciples of Jesus Christ (Acts 13:49-52). Leaving Antioch they go to Iconium. Before they are finally forced to leave Iconium because of the threat of stoning the Lord supports their witness with signs and wonders (Acts 14:1-3). In that city a great multitude of Jews and Greeks believed. In Lystra Barnabas and Paul continue to have Jesus-enabled miracle support in their preaching. Unfortunately their audience mistake them for the gods Zeus and Hermes (Acts 14:8-18). Before everything gets sorted out enemies from cities visited earlier (Antioch and Iconium) show up and make matters worse. Paul is stoned, dragged out of the city, and left for dead (Acts 14:19-20). But he is not dead and gets up to go back to the previously visited cities to encourage, explain the necessity of Christian suffering, and establish structure through the installation of spiritual leadership. When Paul and Barnabas, having come through persecutions and a stoning, return to their sending church they report their experiences. It was a success! Especially the work among the Gentiles in Galatia. Churches have been established among the Gentiles in Galatia. And now these godly men can relax for a while. Right? (Galatians 1:1-5; Mark 10:45; Isaiah 53) 1 Paul, an apostle (not from men nor through man, but through Jesus Christ and God the Father who raised Him from the dead), 2 and all the brethren who are with me, To the churches of Galatia: 3 Grace to you and peace from God the Father and our Lord Jesus Christ, 4 who gave Himself for our sins, that He might deliver us from this present evil age, according to the will of our God and Father, 5 to whom be glory forever and ever. Amen. The writer opens the letter to the Galatians using a name he began using during his first missionary journey (Acts 13:9). Besides the fact that Luke will no longer use Saul when referring to the former Pharisee, Paul (Greek - small or little) himself will not use his Jewish name in any of his letters. Why the change? He is doubtless not ashamed of his heritage (Philippians 3:4-5) and probably used the Jewish-Roman Saul Paul among Jews of the diaspora. His chosen designation of Paul is one way in which he has embraced his calling (2 Timothy 1:11). Some scholars have equated this change of names with a major shift in Paul’s preaching career: his transition from a largely Jewish orientation to his new role as Apostle to the Gentiles. George, T. (1994). Galatians (Vol. 30, p. 77). Nashville: Broadman & Holman Publishers. Immediately after stating his name Paul goes on to state his title: an apostle (Galatians 1:1). This is a standard feature in his letters and readily seen as part of his salutation formula: name (Paul), title (an apostle), blessing (grace and peace), and then thanksgiving for the recipients. He uses this self-designation in eight of the twelve New Testament letters that bear his name (66.7%). The opening of this letter at first glance seems to be just like all of his other writings. It contains his name (Paul), his title (an apostle), and a blessing (Grace to you and peace...). However, a closer inspection reveals important differences. The elaboration on his title not from men nor through man, but through Jesus Christ and God the Father who raised Him from the dead is unique. There are no other letters where Paul uses so many words in the salutation to gird up the authenticity of his authority. And there are other differences. Though the salutation includes the usual identification of author and recipient together with a customary greeting, the usual expression of thanksgiving and praise for believers is totally absent. Campbell, D. K. (1985). Galatians. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, p. 589). Wheaton, IL: Victor Books. So, there is an elaboration on his position as an apostle and an absence of thanksgiving for the recipients. Is this worthy of note? Do we care? Yes! Each departure from his usual opening signifies an issue precipitating the letter itself. The issue being handles in the letter has and does keep coming up for the church. The list of deviations, although short, is pregnant with meaning and advice for the modern Christian. Explaining His Title (Galatians 1:1) - We care about this because if he had no authority with the original audience he will have less with people who have never seen his face. If had no authority then to command holiness, to call for humility, or to exhort us to hang our hopes on Christ what business do I have listening to a dead guy asking me to taking a road less traveled today. But if he was sent then with authority for the singular and authentic message of salvation through faith in Jesus we do well to hear and heed him now. Expanding His Mention of Messiah (Galatians 1:4) - We must not overlook the mention of Christ's sacrifice and the reason. Was this necessary? Only if the effectiveness of this most essential element of the gospel was being questioned. In fact it is mentioned early as a preface to a more extended poof that Christ's cross work was a satisfactory atoning sacrifice. Eliminating His Thanksgiving (See Ephesians 1:15-16; Colossians 1:4) - Where is the expression of thanksgiving for the believers of the Galatian churches? What did they do to make his usual practice inappropriate Expressing His Astonishment (Galatians 1:6) - In addition to leaving out his gratitude for their faith he launches immediately into expressions of his surprise and grief over their gullibility toward "another gospel". As we try to interpret Galatians for its original audience and today these exceptional features of the salutation signal counterparts that are coming in the body of the letter. In Paul's prescript he portends the content. That is, the why of Paul's letter is indicated by the items included or excluded from his usual salutation. Galatians defends the authority of its author and the sufficiency of what has been said concerning salvation. In its words a former leader in legalism refutes the accusation of an inferior apostleship, razes the camp that would corrupt the gospel, corrects the teaching concerning the purpose of the law, and calls his readership back to grace alone, through faith alone, in Christ alone. By this book we are loosed from the sophistry of man-made salvation and the futility of attempting to live by the law. We are led back to confidence in Christ, in His cross work, and the effectiveness of His Spirit in doing God's will. The salutation is important for the proper understanding of the book of Galatians. And the larger work, salutation and following material, arms us in our war with those who would attack the veracity of Scripture, against seemingly spiritual people who would lead us into the bondage of legalism, and against people who would corrupt the gospel. (Galatians 1:6-10) 6 I marvel that you are turning away so soon from Him who called you in the grace of Christ, to a different gospel, 7 which is not another; but there are some who trouble you and want to pervert the gospel of Christ. 8 But even if we, or an angel from heaven, preach any other gospel to you than what we have preached to you, let him be accursed. 9 As we have said before, so now I say again, if anyone preaches any other gospel to you than what you have received, let him be accursed. 10 For do I now persuade men, or God? Or do I seek to please men? For if I still pleased men, I would not be a bondservant of Christ. Paul is dumbfounded by the defection of the Galatian disciples. He is astonished by their apparently rapid abandoning of the grace of Christ to a different gospel. News of their falling away is the reason why their is no thanksgiving for their faith. He is not sure of their faith at this point! When the essentials of the gospel are given up there can be no assurance of salvation, no hope for a heavenly home, and no counting on the Comfort of Holy Spirit for the recipients. When compared with the opening of 1 Corinthians this is even more striking, for despite the Corinthians’ deep moral defection Paul nonetheless expressed commendation. But here in the face of theological departure he did not express thanks, thus emphasizing the more serious nature of doctrinal apostasy. Campbell, D. K. (1985). Galatians. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, p. 590). Wheaton, IL: Victor Books. When the foundational facts of the gospel are removed you no longer have grace. The preacher becomes a panderer of one more religious system where man saves himself, where the cross work of Christ is necessary but not sufficient, and where Jesus is only a significant contributor to redemption. That false gospel is no cure for what ails but a poison pill that makes the perdition certain. To make this work you have to undermine the credibility of the work and witness of Paul. They made him out to be someone leading people into licentious living to gain favor with the Gentiles. It is not hard to imagine the damaging words of his detractors: "He will do anything to gain favor among the nations. He even said something like I am all things to all men that I might by all means save some. So he throws out the Law to win approval." Apparently the Judaizers had charged Paul with teaching freedom from the Law in order to curry the Gentiles’ favor. But the tone of this letter, specifically the harsh language Paul had just used, was hardly calculated to win the approval of men. Men-pleasers simply do not hurl anathemas against those who proclaim false gospels. Indeed, if the apostle had wanted to please men, he would have remained a zealous Pharisee and promoter of the Law rather than becoming a servant of Christ. Campbell, D. K. (1985). Galatians. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, p. 591). Wheaton, IL: Victor Books. The tone of his letter would be a problem for his enemies. The words he had penned in the opening of this letter were infused with a tone that did not fit the profile of a people pleaser. Instead of smooth words aimed at promoting calm and collaboration with the Judaizers... he cursed them and anyone else that would dare to change the gospel. /episode/index/show/realtalk/id/4695558

Three Rivers Spring Break 2016 07/13/2016

Birthday for Dad and Son 07/12/2016

Real Talk - Get Low! (Acts 12:20-24) 07/09/2016

Real Talk - Get Low! (Acts 12:20-24) Real Talk with Roderick The Last Word (Acts 12:20-24; Isaiah 42:8) Introduction (Daniel 4; 5:19-21) King Herod has harassed the church and killed an apostle. The illegitimate leadership that arraigned Jesus and promoted His crucifixion is working with Herod to hurt Jesus followers. And it seems like they are getting away with too. It is reminiscent of another king that seemed to operate with impunity until he crossed the line with God. Under Nebuchadnezzar the Jews were taken captive. Under Nebuchadnezzar they were stripped of their names, their freedom to practice their faith, and their homeland. He was cruel toward his captives and toward the poor. And he even setup idols to himself and demanded that everyone bow down and worship. That was taking it too far (Isaiah 42:8). So God warned him in a dream (Daniel 4:20-26). Not withstanding, one year later he boasts about his accomplishments. Immediately heaven reduces him to a beast of the field. He loses his mind and becomes a grass-eating, long-nailed, crazy man in the pastures for seven years. What happened? The seriousness of Nebuchadnezzar's sin is not in what he says but in the way he sees himself. His chief trespass was not the conversation he had with himself about his greatness but considering himself (1) above other men and unobligated toward the needs of the poor and (2) the cause of the great splendor of his own kingdom. The primary problem is not in his pompous words; these are but a symptom of the real problem - his pride. In His pride He sinned by seeing success as something he made happen... without God's help. His uplifted heart, wallowing in the wickedness of self worship, said "I did this!" Now back to king Herod. It seems like he is getting away with murder as he persecutes the church. But he is about to cross the line. The Prop for Displaying the Problem (Acts 12:20; 1 Kings 5:1-11; Ezra 3:7; Ezekiel 27:17) 20 Now Herod had been very angry with the people of Tyre and Sidon; but they came to him with one accord, and having made Blastus the king’s personal aide their friend, they asked for peace, because their country was supplied with food by the king’s country. Herod the Great (37 - 4 BC, Matt 2:1–22; Luke 1:5) and his grandson Herod Agrippa I (37 - 44 BC, Acts 12) were kings over Judea; they wielded power conferred upon them by Rome. They both desired (1) due respect as rulers of the region and (2) undue religious reverence from the Jews (Matthew 2:1-3); each coveted the crown that ultimately belonged to the Son of David. Given their way the prophecies concerning the Messiah King would be set aside in favor of a Herodian Dynasty. However, as both men are Edomites, neither of them can ever have legitimate claims to David's throne. Herod [the Great] was an Idumean, an Edomite half-caste; in Jewish eyes he was unfit to rule. As a client-king of Rome, Herod symbolized foreign domination to the Jews... Brisco, T. V. (1998). Holman Bible atlas (p. 199). Nashville, TN: Broadman & Holman Publishers. Although much was done by the grandfather and grandson to garner favor with the priesthood and common folk they were both genealogically disqualified for the position King of the Jews. Further, as seen in their ongoing acts of wanton wickedness and brutality toward the people of their region (Matthew 2:16-18; Acts 12:1-2), they were so insecure and depraved in nature that they could never muster the servant leadership God wanted for Israel. Legitimate leadership is often thought to be about grand actions, great ability, and a good command of others. But these types of "real leaders", apart from heavenly enabling for service, are often little more than rulers. The Anointing that moves Messiah to wash feet is not at work in them. These take charge types are actually the continuation of the Herodian Dynasty. Herod Agrippa I wants to be regarded as a type of Solomon in blessing other nations. 1 Now Hiram king of Tyre sent his servants to Solomon, because he heard that they had anointed him king in place of his father, for Hiram had always loved David. 2 Then Solomon sent to Hiram, saying: 3 You know how my father David could not build a house for the name of the Lord his God because of the wars which were fought against him on every side, until the Lord put his foes under the soles of his feet. 4 But now the Lord my God has given me rest on every side; there is neither adversary nor evil occurrence. 5 And behold, I propose to build a house for the name of the Lord my God, as the Lord spoke to my father David, saying, “Your son, whom I will set on your throne in your place, he shall build the house for My name.” 6 Now therefore, command that they cut down cedars for me from Lebanon; and my servants will be with your servants, and I will pay you wages for your servants according to whatever you say. For you know there is none among us who has skill to cut timber like the Sidonians. 7 So it was, when Hiram heard the words of Solomon, that he rejoiced greatly and said, Blessed be the Lord this day, for He has given David a wise son over this great people! 8 Then Hiram sent to Solomon, saying: I have considered the message which you sent me, and I will do all you desire concerning the cedar and cypress logs. 9 My servants shall bring them down from Lebanon to the sea; I will float them in rafts by sea to the place you indicate to me, and will have them broken apart there; then you can take them away. And you shall fulfill my desire by giving food for my household. 10 Then Hiram gave Solomon cedar and cypress logs according to all his desire. 11 And Solomon gave Hiram twenty thousand kors of wheat as food for his household, and twenty kors of pressed oil. Thus Solomon gave to Hiram year by year. In Acts 12:20 we are told that Herod had been angry with the people of Tyre and Sidon. The reason for his angst is not provided. It was not important for the unfolding of his fateful errors and is recounted summarily only as a foil for a bigger point. They need his help and he cannot resist the opportunity to have them groveling at his feet. The cities of the Phoenician seaboard, Tyre and Sidon, depended on Galilee for their food supply, as they had done a thousand years earlier in the time of Hiram and Solomon (1 Kings 5:9–12). Bruce, F. F. (1988). The Book of the Acts (pp. 240–241). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co. The Problem Displayed (Acts 12:21-23) 21 So on a set day Herod, arrayed in royal apparel, sat on his throne and gave an oration to them. 22 And the people kept shouting, “The voice of a god and not of a man!” 23 Then immediately an angel of the Lord struck him, because he did not give glory to God. And he was eaten by worms and died. Like Nebuchadnezzar king Herod has crossed the line. It was not so much in his action as in his inaction and his tacit approval of being worshiped. Josephus also went into greater detail on the “royal robes” worn by Agrippa. The garment was made of silver and glistened radiantly in the morning sun. As Herod, in all his glory, turned and addressed the people, they shouted, “This is the voice of a god, not of a man” (v. 22). Josephus recorded a like response from the people, who hailed Herod as a god and “more than mortal.” Josephus at this point added significant detail, noting that Herod neither affirmed nor denied the people’s ascription of divinity to him. Polhill, J. B. (1992). Acts (Vol. 26, p. 285). Nashville: Broadman & Holman Publishers. His affirmation is in his silence. And his demise is in his decision to do nothing as he is being lauded by the people as deity. His chief failure is not in actions but in his attitude toward God and himself. Like Satan he wants something that only belongs to God - worship. And like Satan this attempt to get glory for himself results in a fast and unrelenting removal from power. Regarding Satan's fall Jesus said, "I saw Satan fall like lightning." Proverbs 11:2 Proverbs 16:18 Proverbs 6:16-19 The Last Word (Acts 12:24) 24 But the word of God grew and multiplied. Having removed Herod the Lord has ended a period of persecution of the church. Conclusion The lofty get lowered. The low get lifted. So get low. Questions for Discussion /episode/index/show/realtalk/id/4503533

Real Talk - Life Looks Better through the Gospel (Acts 11:22-26) 05/24/2016

Real Talk - Life Looks Better through the Gospel (Acts 11:22-26) Real Talk with Roderick Beyond Our Boundaries with Bridge-Building Barnabas (Acts 11:22-26) Introduction If Peter's preaching to people outside of the Jews was not enough to make the Judaizers of Jerusalem lose it... this may do it (Acts 11:1-3). Beyond the seemingly wayward work of the most eminent apostle we now have the work of a few radical disciples. The outcome of their efforts has begun to make the news (Acts 11:22). It all started when some of the Jews that were scattered with the persecution of Stephen went as far as Antioch (Acts 11:19). Initially they stayed with the practice of presenting the grace of God through the gospel to Jews. Only Jews. But eventually some of them began to go off road and present the gospel to the Gentiles. And although that causes consternation for people who want to keep the faith - away from nations, the decision was confirmed by Christ Himself. Similar to what happened when Peter preached to the centurion's household, the hand of the Lord was with those roguish preachers; a great number of heathen believed and turned to the Lord (Acts 11:21). But, lest this thing get out of hand and the faith become feral, the church in Jerusalem needs to get someone to Antioch to make sure that things are being done right going forward. To that end they selected Barnabas and sent him over 300 miles as far as Antioch to investigate (Acts 11:22). What happens next is a set of powerful lessons for anyone that is serious about supporting the work of God among the nations. A close examination of bridge-building ministry of Barnabas yields a bounty of truth on going beyond our borders. (Acts 11:22-24) Barnabas himself was a Cypriot Jew by birth, like some of those who had begun to preach the gospel to the Antiochene Gentiles, and his sympathies would in any case be wider than those of such Jerusalem believers as had never set foot outside Judaea. Bruce, F. F. (1988). The Book of the Acts (p. 226). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co. Principle 1 - Content with the Core The gospel finds its best support and promotion in people who know it well. They are not deceived by dangerous deviations and will readily recognize and refute error. But when the gospel has been really received they are not distracted by cultural differences orthogonal to an unconditional commitment to Christ. Their deep understanding of God's grace gives them the ability to be genuinely glad when the critical part and core of salvation has been received: the Lord Jesus Christ. They do not need to hear in new believers their own music, agreement with their own political positions. They do not need to see conformity to their own preferences in the arranging of hair or adorning of the body. The gospel finds it best support and promotion in people who are content with the clear communication of the need to receive Christ - Christ alone. Barnabas was a wise choice for several reasons. First, he, like some of these Christian ambassadors, was from Cyprus (4:36; 11:20). Second, he was a generous man (4:37) and therefore thoughtful of others. Third, he was a gracious gentleman as attested by his nickname (4:36) and Luke’s testimony about him (11:24). Toussaint, S. D. (1985). Acts. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, p. 383). Wheaton, IL: Victor Books. The presence of a man of such sterling character and faith, a man “full of the Holy Spirit,”29 gave them the stimulus they needed to prosecute their evangelism still more vigorously; the number of converts increased rapidly. Bruce, F. F. (1988). The Book of the Acts (p. 227). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co. Acts 11:25-26 Several years had gone by since Saul of Tarsus had been escorted to Caesarea by his new friends in Jerusalem and put on board a ship bound for his native city. Barnabas could think of no one more eminently suited for the responsibility of sharing his ministry in Antioch. He therefore went to Tarsus in person to seek him out30—a task of some difficulty, perhaps, since Saul appears to have been disinherited for his joining the followers of Jesus and could no longer be found at his ancestral home. Bruce, F. F. (1988). The Book of the Acts (p. 227). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co. The text of Acts is compressed and selective, but the most likely reconstruction of Pauline chronology from Gal 1–2 would indicate that some ten years or so had elapsed from the time he first departed from Cilicia to when Barnabas set out to find him. Polhill, J. B. (1992). Acts (Vol. 26, p. 272). Nashville: Broadman & Holman Publishers. Principle 2 - Capable of Collaborations The gospel finds its best support and promotion in people who are able to receive by faith the fruit of its transforming power. Looking at life through the lens of the gospel and their confidence in Christ, they see marvelous works of God where some can only see the mistakes of the past. They see an agent for good and apostle born out of time where others only see the adversary that once wreaked havoc in the church. They no longer see the persecutor of brethren but see by faith the eventual writer of powerful epistles. The gospel finds its best support and promotion in people willing to collaborate with the formerly violent and insolent man who has become in Christ a new creation. Jesus’ disciples were first called Christians at Antioch. The ending “-ian” means “belonging to the party of”; thus “Christians” were those of Jesus’ party. The word “Christians” is used only two other times in the New Testament: in 26:28 and 1 Peter 4:16. The significance of the name, emphasized by the word order in the Greek text, is that people recognized Christians as a distinct group. The church was more and more being separated from Judaism. Toussaint, S. D. (1985). Acts. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, p. 383). Wheaton, IL: Victor Books. Second, it reflects that Christianity was beginning to have an identity of its own and no longer was viewed as a totally Jewish entity. Again, the success among Gentiles would have hastened this process in Antioch. Polhill, J. B. (1992). Acts (Vol. 26, p. 273). Nashville: Broadman & Holman Publishers. But “would-be” Barnabases of today need to heed a further lesson from this outstanding biblical figure. Barnabases want everyone to be happy, but sometimes it simply is not possible to please everyone without serious compromise of one’s basic convictions. Barnabas found that out later at Antioch when, in order to placate the conservative Jewish Christians “from James” (Jerusalem), he withdrew from table fellowship with those very Gentile-Christian converts we see him here witnessing to so enthusiastically (Gal 2:11–13). Polhill, J. B. (1992). Acts (Vol. 26, p. 272). Nashville: Broadman & Holman Publishers. /episode/index/show/realtalk/id/4392720

Real Talk - Beyond My Boundaries Acts 11:1-18 05/09/2016

Real Talk - Beyond My Boundaries Acts 11:1-18 The Approachable Apostle (Acts 11:1-18) Introduction All of Jerusalem is in shock over the scandal. How could he have done it? Peter, changed by his time spent with Jesus and charged by the Spirit of Jesus, has become a legend. He spoke into the bewilderment of his brethren words of tremendous insight and hope and helped them to see the trustworthiness of God's word in the tragedy of Judas' treachery (Acts 1:15-26; 4:4). When he preached thousands made decisions to place their faith in Christ (Acts 2:40-41). When he extended the right hand of fellowship even people that could not walk were fully restored. Literally! E.g., there was a man that had been lame from birth. But when he was pulled to his feet by the big fisherman, the same man is later found walking, and leaping, and praising God (Acts 3:4-10). When Peter was in trouble for his faith in Jesus he was indomitable. Incarceration did not break him (Acts 4:3). Threats from high ranking officials did not scare him away from preaching in the temple. When put on trial for the trespass of teaching the resurrection he in turn put his judge and jury on trial for the murder of the Messiah and told them to their face that they have no hope of salvation except in the name they won't say - Jesus (Acts 4:8-13). And when he was whipped for proclaiming the truth he would not wail saying "Woe is me!" Instead he sang for the joy of being allowed to suffer in Jesus' name (Acts 5:40-41). In the power of the Holy Spirit the man formerly driven by fear to deny the Lord is now fearless in his new identity as a witness for Jesus. But legend or not... he has taken things too far. Even though he is the most well known and popular among the apostles he has crossed the line. Check out the headline in The Jerusalem Journal Pete Meets and Eats with Gentiles Peter's meeting and eating with Gentiles is altogether unacceptable. He seems to think that he is above the Law. Every self respecting Jew knows that God has in one breath both called Israel both away from Gentile fellowship and Gentile food. 24 But I have said to you, “You shall inherit their land, and I will give it to you to possess, a land flowing with milk and honey.” I am the Lord your God, who has separated you from the peoples. 25 You shall therefore distinguish between clean animals and unclean, between unclean birds and clean, and you shall not make yourselves abominable by beast or by bird, or by any kind of living thing that creeps on the ground, which I have separated from you as unclean. 26 And you shall be holy to Me, for I the Lord am holy, and have separated you from the peoples, that you should be Mine. (Leviticus 20:24-26) Wait until he gets to Jerusalem. Apostle or not he is going to confronted and needs to answer for his actions. People Perceive Problems in Peter (Acts 11:1-3) 1 Now the apostles and brethren who were in Judea heard that the Gentiles had also received the word of God. 2 And when Peter came up to Jerusalem, those of the circumcision contended with him, 3 saying, “You went in to uncircumcised men and ate with them!” The news of what has happened in Caesarea traveled fast. It was such an astonishing thing that the Jewish News Network (JNN) was carrying the matter as breaking news: Gentiles had also received the word of God (Acts 11:1). But not everyone is happy about it. There are some who see a more disturbing issue: Peter's rebellion overshadows Gentile repentance. There are some in the fellowship who are so incensed about Peter's transgression of fellowship and food restrictions that they cannot rejoice in the faith revival. They are so fixed on his failure to keep the Law they are fundamentally incapable of seeing in his actions the leading of the Lord. Who are they? In the passage they are referred to as those of the circumcision. They are a group within the new fellowship holding up the importance of the Old Covenant. Here, however, “those of the circumcision” has a narrower sense, namely those who contended for circumcision as being necessary for membership in the Christian Church, the circumcision party. Lenski, R. C. H. (1961). The Interpretation of the Acts of the Apostles (p. 438). Minneapolis, MN: Augsburg Publishing House. What does Legalism do? It locks up the grace of God in man-made traditions, in religious rituals, and in the Law. According to the gospel of legalism you cannot see the Savior until you have seen the synagogue. You cannot meet Messiah until you have been properly introduced to Moses. And you cannot know Jesus as Lord until you have submitted to the Law (Acts 15:5). But the relentless grace of God sends an evangelist into a deserted area to share His truth with one man who was physically disqualified from participating in the fullness of Judaism. The determined move of the Spirit sends Peter to preach salvation to the uncircumcised. And the uncanny counsel of the Godhead considered it wise to send a former Pharisee to make grace in Christ known among the nations. The legalists take issue with Peter's behavior. But, lest we become their judges, we should bear in mind that their thinking is reasonable. Judaism and Christianity are still viewed by some as the same thing. Evidently they represented a strongly Jewish Their perspective is understandable, given that at this point Christianity was still seen as a movement within Judaism. Polhill, J. B. (1992). Acts (Vol. 26, p. 266). Nashville: Broadman & Holman Publishers. Moveover, the facts had not yet been brought forward. The decision to confront Peter should be viewed as an attempt to get an explanation. It is actually a good thing and reveals that Peter was approachable, people did not regard him as infallible, and their issues were not reduced to slander and gossip. With refreshing openness [Peter] was taken to task for his conduct. Lenski, R. C. H. (1961). The Interpretation of the Acts of the Apostles (p. 439). Minneapolis, MN: Augsburg Publishing House. The Lord's Lesson on Being Loosed from the Law (Acts 11:4-10; Galatians 3:24-15; Romans 10:4; Leviticus 20:24-26) 4 But Peter explained it to them in order from the beginning, saying: 5 “I was in the city of Joppa praying; and in a trance I saw a vision, an object descending like a great sheet, let down from heaven by four corners; and it came to me. 6 When I observed it intently and considered, I saw four-footed animals of the earth, wild beasts, creeping things, and birds of the air. 7 And I heard a voice saying to me, ‘Rise, Peter; kill and eat.’ 8 But I said, ‘Not so, Lord! For nothing common or unclean has at any time entered my mouth.’ 9 But the voice answered me again from heaven, ‘What God has cleansed you must not call common.’ 10 Now this was done three times, and all were drawn up again into heaven. * 9 But the voice answered me again from heaven, ‘What God has cleansed you must not call common.’ (Acts 11:9) * 24 Therefore the law was our tutor to bring us to Christ, that we might be justified by faith. 25 But after faith has come, we are no longer under a tutor. (Galatians 3:24-25) * 1 Or do you not know, brethren (for I speak to those who know the law), that the law has dominion over a man as long as he lives? 2 For the woman who has a husband is bound by the law to her husband as long as he lives. But if the husband dies, she is released from the law of her husband. 3 So then if, while her husband lives, she marries another man, she will be called an adulteress; but if her husband dies, she is free from that law, so that she is no adulteress, though she has married another man. 4 Therefore, my brethren, you also have become dead to the law through the body of Christ, that you may be married to another—to Him who was raised from the dead, that we should bear fruit to God. (Romans 7:1-4) He did not argue in the least; he let the facts speak for others just as they had spoken for him. The imperfect ἐξετίθετο should receive more attention, “he proceeded to set out.” It continues the previous imperfect διεκρίνοντο. Both are descriptive, but both intend to hold the reader in suspense as to the final outcome which is recorded by the aorists in v. 18 after Peter has delivered his address. Here were these people contending with Peter, here was Peter telling his story. What was the result? Verse 18 tells us. Lenski, R. C. H. (1961). The Interpretation of the Acts of the Apostles (p. 440). Minneapolis, MN: Augsburg Publishing House. The wording of Peter’s refusal in verse 8 is closer even than that of 10:14 to Ezekiel’s protest when he was directed to eat “unclean” food: “abominable flesh has never entered into my mouth” (Ezek. 4:14). Bruce, F. F. (1988). The Book of the Acts (pp. 221–222). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co. Clean Meat Means Clean Man? Some scholars feel that Peter’s vision dealt more with food laws than with interaction with Gentiles. This is to overlook the fact that the two are inextricably related. In Lev 20:24b–26 the laws of clean and unclean are linked precisely to Israel’s separation from the rest of the nations. The Jewish food laws presented a real problem for Jewish Christians in the outreach to the Gentiles. One simply could not dine in a Gentile’s home without inevitably transgressing those laws either by the consumption of unclean flesh or of flesh that had not been prepared in a kosher, i.e., ritually proper, fashion (cf. Acts 15:20). Jesus dealt with the problem of clean and unclean, insisting that external things like foods did not defile a person but the internals of heart and speech and thought render one truly unclean (Mark 7:14–23). In Mark 7:19b Mark added the parenthetical comment that Jesus’ saying ultimately declared all foods clean. This was precisely the point of Peter’s vision: God declared the unclean to be clean.86 In Mark 7 Jesus’ teaching on clean/unclean was immediately followed by his ministry to a Gentile woman (7:24–30), just as Peter’s vision regarding clean and unclean foods was followed by his witness to a Gentile. It is simply not possible to fully accept someone with whom you are unwilling to share in the intimacy of table fellowship. The early church had to solve the problem of kosher food laws in order to launch a mission to the Gentiles. Purity distinctions and human discrimination are of a single piece. Polhill, J. B. (1992). Acts (Vol. 26, p. 255). Nashville: Broadman & Holman Publishers. The Prevenient Grace and Gospel of God Goes Beyond My Boundaries (Acts 11:11-14) 11 At that very moment, three men stood before the house where I was, having been sent to me from Caesarea. 12 Then the Spirit told me to go with them, doubting nothing. Moreover these six brethren accompanied me, and we entered the man’s house. 13 And he told us how he had seen an angel standing in his house, who said to him, ‘Send men to Joppa, and call for Simon whose surname is Peter, 14 who will tell you words by which you and all your household will be saved.’ The most significant difference from the earlier account is the additional detail that there were six Christians from Joppa who accompanied Peter to Caesarea (v. 12). More than that—it was “these” six whom Peter brought to Jerusalem as witnesses to what transpired in Cornelius’s home (cf. 10:45).117 Polhill, J. B. (1992). Acts (Vol. 26, p. 267). Nashville: Broadman & Holman Publishers. Barriers Broken Down in Baptism (Acts 11:15-18; Matthew 3:11; Acts 2:3-4; John 1:26, 33) 15 And as I began to speak, the Holy Spirit fell upon them, as upon us at the beginning. 16 Then I remembered the word of the Lord, how He said, ‘John indeed baptized with water, but you shall be baptized with the Holy Spirit.’ 17 If therefore God gave them the same gift as He gave us when we believed on the Lord Jesus Christ, who was I that I could withstand God?” 18 When they heard these things they became silent; and they glorified God, saying, “Then God has also granted to the Gentiles repentance to life.” The legalist would tell you it is necessary for you to help pay for your pardon and that you must garner God's grace through great effort. He will say that you must see the synagogue before you can see the Savior, that you must meet Moses before you can be properly introduced to Messiah, and that you must learned in the Law before you can know the Lord. God evidently made no distinction between believing Gentiles and believing Jews; how could Peter maintain a barrier which God plainly ignored? To do so would be to oppose God. There is no express mention here (as there is in 10:47–48) of the baptism of the Gentiles, though it is perhaps implied in the language of verse 17. Bruce, F. F. (1988). The Book of the Acts (pp. 222–223). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co. /episode/index/show/realtalk/id/4355853

Real Talk - Knowing Why You Are Here (Acts 5:22-32) 04/26/2016

Real Talk - Mission Impossible (Mark 11) 04/23/2016

Real Talk - What Must I Do to be Saved? (Acts 10) 04/23/2016

Real Talk - This Jesus, Sight to the Blind (John 9 - Dave Smith) 04/06/2016

Real Talk - Called into Conflict for Christ (Acts 6:8-7:1) 04/02/2016

Real Talk - Fruitfulness Requires Focus! (Acts 6:1-7) 03/24/2016

Real Talk - To Boldly Go (Acts 4:23-31) 02/17/2016

Real Talk - Stay on Target (Acts 5:17-21) 02/10/2016

Real Talk - Unqualified Success - Stephen's Last Stand (Acts 7) 02/06/2016

Real Talk - Unqualified Success - Stephen's Last Stand (Acts 7) 1 Then the high priest said, “Are these things so?” 2 And he said, “Brethren and fathers, listen: The God of glory appeared to our father Abraham when he was in Mesopotamia, before he dwelt in Haran, 3 and said to him, ‘Get out of your country and from your relatives, and come to a land that I will show you.’ 4 Then he came out of the land of the Chaldeans and dwelt in Haran. And from there, when his father was dead, He moved him to this land in which you now dwell. 5 And God gave him no inheritance in it, not even enough to set his foot on. But even when Abraham had no child, He promised to give it to him for a possession, and to his descendants after him. 6 But God spoke in this way: that his descendants would dwell in a foreign land, and that they would bring them into bondage and oppress them four hundred years. 7 ‘And the nation to whom they will be in bondage I will judge,’ said God, ‘and after that they shall come out and serve Me in this place.’ 8 Then He gave him the covenant of circumcision; and so Abraham begot Isaac and circumcised him on the eighth day; and Isaac begot Jacob, and Jacob begot the twelve patriarchs. 9 “And the patriarchs, becoming envious, sold Joseph into Egypt. But God was with him 10 and delivered him out of all his troubles, and gave him favor and wisdom in the presence of Pharaoh, king of Egypt; and he made him governor over Egypt and all his house. 11 Now a famine and great trouble came over all the land of Egypt and Canaan, and our fathers found no sustenance. 12 But when Jacob heard that there was grain in Egypt, he sent out our fathers first. 13 And the second time Joseph was made known to his brothers, and Joseph’s family became known to the Pharaoh. 14 Then Joseph sent and called his father Jacob and all his relatives to him, seventy-five people. 15 So Jacob went down to Egypt; and he died, he and our fathers. 16 And they were carried back to Shechem and laid in the tomb that Abraham bought for a sum of money from the sons of Hamor, the father of Shechem. 17 “But when the time of the promise drew near which God had sworn to Abraham, the people grew and multiplied in Egypt 18 till another king arose who did not know Joseph. 19 This man dealt treacherously with our people, and oppressed our forefathers, making them expose their babies, so that they might not live. 20 At this time Moses was born, and was well pleasing to God; and he was brought up in his father’s house for three months. 21 But when he was set out, Pharaoh’s daughter took him away and brought him up as her own son. 22 And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and deeds. 23 “Now when he was forty years old, it came into his heart to visit his brethren, the children of Israel. 24 And seeing one of them suffer wrong, he defended and avenged him who was oppressed, and struck down the Egyptian. 25 For he supposed that his brethren would have understood that God would deliver them by his hand, but they did not understand. 26 And the next day he appeared to two of them as they were fighting, and tried to reconcile them, saying, ‘Men, you are brethren; why do you wrong one another?’ 27 But he who did his neighbor wrong pushed him away, saying, ‘Who made you a ruler and a judge over us? 28 Do you want to kill me as you did the Egyptian yesterday?’ 29 Then, at this saying, Moses fled and became a dweller in the land of Midian, where he had two sons. 30 “And when forty years had passed, an Angel of the Lord appeared to him in a flame of fire in a bush, in the wilderness of Mount Sinai. 31 When Moses saw it, he marveled at the sight; and as he drew near to observe, the voice of the Lord came to him, 32 saying, ‘I am the God of your fathers—the God of Abraham, the God of Isaac, and the God of Jacob.’ And Moses trembled and dared not look. 33 ‘Then the Lord said to him, “Take your sandals off your feet, for the place where you stand is holy ground. 34 I have surely seen the oppression of My people who are in Egypt; I have heard their groaning and have come down to deliver them. And now come, I will send you to Egypt.” ’ 35 “This Moses whom they rejected, saying, ‘Who made you a ruler and a judge?’ is the one God sent to be a ruler and a deliverer by the hand of the Angel who appeared to him in the bush. 36 He brought them out, after he had shown wonders and signs in the land of Egypt, and in the Red Sea, and in the wilderness forty years. 37 “This is that Moses who said to the children of Israel, ‘The Lord your God will raise up for you a Prophet like me from your brethren. Him you shall hear.’ 38 “This is he who was in the congregation in the wilderness with the Angel who spoke to him on Mount Sinai, and with our fathers, the one who received the living oracles to give to us, 39 whom our fathers would not obey, but rejected. And in their hearts they turned back to Egypt, 40 saying to Aaron, ‘Make us gods to go before us; as for this Moses who brought us out of the land of Egypt, we do not know what has become of him.’ 41 And they made a calf in those days, offered sacrifices to the idol, and rejoiced in the works of their own hands. 42 Then God turned and gave them up to worship the host of heaven, as it is written in the book of the Prophets: ‘Did you offer Me slaughtered animals and sacrifices during forty years in the wilderness, O house of Israel? 43 You also took up the tabernacle of Moloch, And the star of your god Remphan, Images which you made to worship; And I will carry you away beyond Babylon.’ 44 “Our fathers had the tabernacle of witness in the wilderness, as He appointed, instructing Moses to make it according to the pattern that he had seen, 45 which our fathers, having received it in turn, also brought with Joshua into the land possessed by the Gentiles, whom God drove out before the face of our fathers until the days of David, 46 who found favor before God and asked to find a dwelling for the God of Jacob. 47 But Solomon built Him a house. 48 “However, the Most High does not dwell in temples made with hands, as the prophet says: 49 ‘Heaven is My throne, And earth is My footstool. What house will you build for Me? says the Lord, Or what is the place of My rest? 50 Has My hand not made all these things?’ 51 “You stiff-necked and uncircumcised in heart and ears! You always resist the Holy Spirit; as your fathers did, so do you. 52 Which of the prophets did your fathers not persecute? And they killed those who foretold the coming of the Just One, of whom you now have become the betrayers and murderers, 53 who have received the law by the direction of angels and have not kept it.” 54 When they heard these things they were cut to the heart, and they gnashed at him with their teeth. 55 But he, being full of the Holy Spirit, gazed into heaven and saw the glory of God, and Jesus standing at the right hand of God, 56 and said, “Look! I see the heavens opened and the Son of Man standing at the right hand of God!” 57 Then they cried out with a loud voice, stopped their ears, and ran at him with one accord; 58 and they cast him out of the city and stoned him. And the witnesses laid down their clothes at the feet of a young man named Saul. 59 And they stoned Stephen as he was calling on God and saying, “Lord Jesus, receive my spirit.” 60 Then he knelt down and cried out with a loud voice, “Lord, do not charge them with this sin.” And when he had said this, he fell asleep. /episode/index/show/realtalk/id/4130569

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