Trinity Baptist Church Media

God is Righteous | Isaiah 45:18-25

Let Us Love One Another | 1 John 4:11 & 1 Corinthians 13

God is Love | 1 John 4:8-11

"Each one of these words—Lord, Jesus, and Christ—is essential to the meaning of how God reigns. We start with Jesus—the peasant Jewish carpenter of lowly Nazareth. He was sinless, but his life ended in complete embarrassment. Condemned as a criminal, hung naked on two pieces of wood, jeered and scorned by his own people. Now, this would have been a confirmation of the normal way things work in this world: the powerful crush the weak; the innocent die just like the wicked. But in Jesus’ case, a mighty reversal took place. Three days later, his heart began to beat, his blood began to flood, his cold, mangled corpse warmed again. Now this must mean that Jesus is the Christ—the anointed one long anticipated from ancient times. And if he is, then he is also the 'Lord'—that is, the Sovereign master over all. And if Jesus is Christ the Lord, that tells us how God reigns: he subverts the cruel power and cunning wisdom of this world. Instead of taking from others for his own advantage, he gives to others for their advantage. He turns it all upside down. He shows us that the way up is down, the way to greatness is humility, that love triumphs over hatred. Most importantly, he offers to us a way to be part of his kingdom—not by demanding that we climb the lofty heights to his throne, but by descending to us in love. That is what it means to 'proclaim the kingdom of God and teach about the Lord Jesus Christ.' It means to say, 'There is a kingdom, and God reigns through Jesus who loves us and gave himself for us.' The Christian mission is to prove that this world has a King, and that this King is Jesus."

"Each one of these words—Lord, Jesus, and Christ—is essential to the meaning of how God reigns. We start with Jesus—the peasant Jewish carpenter of lowly Nazareth. He was sinless, but his life ended in complete embarrassment. Condemned as a criminal, hung naked on two pieces of wood, jeered and scorned by his own people. Now, this would have been a confirmation of the normal way things work in this world: the powerful crush the weak; the innocent die just like the wicked. But in Jesus’ case, a mighty reversal took place. Three days later, his heart began to beat, his blood began to flood, his cold, mangled corpse warmed again. Now this must mean that Jesus is the Christ—the anointed one long anticipated from ancient times. And if he is, then he is also the 'Lord'—that is, the Sovereign master over all. And if Jesus is Christ the Lord, that tells us how God reigns: he subverts the cruel power and cunning wisdom of this world. Instead of taking from others for his own advantage, he gives

To the Uttermost Ends | Acts 28:30-31

The Christian life is a life of promise, and for every dungeon you find yourself in, there is a key called promise. Is it the dungeon of guilt because of  your sin? “If we confess our sin he is faithful and just to forgive us our sin and to cleanse us from all unrighteousness” (1 John 1:9). Is it the need for wisdom? “If anyone lacks wisdom, let him ask of God, and it will be given him” (James 1:5). Is it the dungeon of some trial you’re afraid you cannot bear? “No temptation has overtaken you except what is common to mankind. And God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can endure it” (1 Corinthians 10:13).

Storms in Serving Jesus | Acts 27:21-44

Have you ever had the experience of going somewhere to be an observer, and leaving feeling that instead, you have been observed or examined? This happens all the time at . . . baseball games, camera at the self-checkout, etc. But there are other times when the feeling of being known or examined is more sobering. This has happened to me when I’ve visited cemeteries. I will go at first out of curiosity—as an observer, as an examiner—to see the old dates and names etched into crooked, weathered stones. But as I begin to pay closer attention to the year of birth, and the year of death, and as I start doing the math, I notice that several stones mark the resting place of young children or teenagers. I notice that some died at exactly the same age I am now. And almost without realizing it, a strange turn has taken place; I came to examine the lives of others, but now my life is under examination. This same ironic turn-around—from being the examiner to being the examined—happened in our text to two dignitaries: Festus, a Roman administrator and Agrippa, a Jewish king. A bit of context will be helpful here. Festus had succeeded Felix as governor, and thus inherited his contentious prisoner named Paul. But Festus was baffled about why Paul was being held prisoner. He heard the accusations from the Jewish leaders, and Paul’s defense, but to this practical-minded Roman administrator, they seemed little more than theological disputes. Festus was obligated to send Paul on to Rome for a trial, but he couldn’t even wrap his mind around the issue enough to know what to tell the emperor the crime Paul was being accused of. “For it seems unreasonable,” he declared, “in sending a prisoner, not to indicate the charges against him” (Acts 25:27). Festus saw in Agrippa his hope for clarity on the matter. Agrippa was more experienced in Jewish affairs, and could help Festus. So in a pompous assembly, Agrippa and Festus sought to examine Paul. But the meeting took an unexpected turn: Festus felt so uncomfortable that he interrupted Paul’s speech, and called him mad. And Agrippa tried to brush off his feelings of discomfort by asking Paul whether he really intended to persuade him to act the Christian. What happened here is what happens when anyone begins to be attentive to the message about Jesus. You may start out as the examiner, but end up being the one under examination. You get the sense that whatever—or whoever—this is about, it knows you better than you know yourself. Paul is doing two things: he is both making a personal defense; but in making the defense, he is presenting the Christian message and trying to persuade his audience to embrace it. It is worth asking: “What is it about Paul’s telling of his story that made it so persuasive?” This is worth finding out for at least two reasons. [1] First, if you want to understand the Christian faith more fully, you will be helped by evaluating what the most famous Christian missionary said about it. [2] Second, if you want to present the Christian faith more faithfully, you will be helped by seeing the basic features of Paul’s presentation of the Christian faith. [overview] I want us to see how a full and compelling telling of the story of the Christian faith is: (1) factual, (2) Scriptural, (3) personal.

Have you ever had the experience of going somewhere to be an observer, and leaving feeling that instead, you have been observed or examined? This happens all the time at . . . baseball games, camera at the self-checkout, etc. But there are other times when the feeling of being known or examined is more sobering. This has happened to me when I’ve visited cemeteries. I will go at first out of curiosity—as an observer, as an examiner—to see the old dates and names etched into crooked, weathered stones. But as I begin to pay closer attention to the year of birth, and the year of death, and as I start doing the math, I notice that several stones mark the resting place of young children or teenagers. I notice that some died at exactly the same age I am now. And almost without realizing it, a strange turn has taken place; I came to examine the lives of others, but now my life is under examination. This same ironic turn-around—from being the examiner to being the examined—happened in our text 

Christian Persuasion | Acts 26:24-29

Our journey through the book of Acts takes us to the point where Paul has reached Jerusalem, was the center of a dangerous riot, was rescued by the Roman army, taken for his safety to Caesarea, and now stands on trial before the Roman governor named Felix. Felix is the character we will focus on because his response to the message about Jesus is typical of the responses many people have in 21st-century America—people in America, people in NH, probably people right here this morning. Of course, we have already seen in Acts different ways people responded: some felt offended by the message that a crucified man would be the king, and so were enraged; others thought it was ridiculous that a dead person would come alive again, and so responded with amused scorn. But Felix’s reaction was neither rage nor scorn, instead, as 24:24 tells us, he “was alarmed and said, “Go away for the present. When I get an opportunity I will summon you.” (NLT: “When it is more convenient, I will call for you again.”) Felix’s response is the response of a procrastinator—a person who puts something off until later. I think we can be honest with ourselves for a moment about our tendency to procrastinate. You might have seen the T-shirt or sign that says in bold, confident letters, “Procrastinators unite! . . . Tomorrow.” We all procrastinate about some things some of the time. But I’m not talking mostly about the all-too-human tendency to put off some task we know we must do—that thank you note, that employee performance review, filing your taxes, writing that research paper, updating your will. It would be a failure on my part if someone went away thinking I gave you some advice on time management and how to get things done! No, I’m talking about our tendency to push off into some indefinite date some decision we know we must make in light of the fact that Jesus of Nazareth is the King and Savior of the world. I’m talking about procrastinating in your response to King Jesus. Now, at the outset please resist the urge to think I’m talking about someone else. It’s too easy for us to sit here and nod and say Amen on behalf of someone we think really needs to hear this. The fact is responding to Jesus as King and Savior is something every person in this room must do, and which every person in this room has a tendency to say, “Later, later.” So let us, for a moment, see in Felix a mirror of ourselves. We will look at (1) the method of a procrastinator, (2) the crisis of a procrastinator, and (3) the hope for a procrastinator.

Our journey through the book of Acts takes us to the point where Paul has reached Jerusalem, was the center of a dangerous riot, was rescued by the Roman army, taken for his safety to Caesarea, and now stands on trial before the Roman governor named Felix. Felix is the character we will focus on because his response to the message about Jesus is typical of the responses many people have in 21st-century America—people in America, people in NH, probably people right here this morning. Of course, we have already seen in Acts different ways people responded: some felt offended by the message that a crucified man would be the king, and so were enraged; others thought it was ridiculous that a dead person would come alive again, and so responded with amused scorn. But Felix’s reaction was neither rage nor scorn, instead, as 24:24 tells us, he “was alarmed and said, “Go away for the present. When I get an opportunity I will summon you.” (NLT: “When it is more convenient, I will call for you ag

Alarmed by Reason | Acts 24:25

Our pace through the book of Acts has turned into a gallop, and I expect we will finish by the end of the summer. From here, Paul begins a series of trials along his final journey to the city of Rome, and it is something Paul says in these trials that I want to point out to us this morning. Remember that Luke had a very specific purpose in mind when selecting his material; Theophilus needed more certainty about the nature of the Christian faith, and he had questions that seemed to cast shade on Christianity. “If Christianity is so great, why were its leaders arrested and put into jail? Was Paul a rabble-rouser or a law-breaker? Why did he stand on trial?” Because of these questions, Luke is careful to tell us Paul’s words while on trial, and each time Paul gives the same explanation. Paul didn’t say, “I’m on trial because of the high moral standards of Christianity,” although the Christian faith does call people to a certain way of living. On the other hand, neither did Paul say, “I’m on trial because Christianity does away with standards of conduct.” Instead, he said: I’m on trial because of my hope.” That is the central thing, and he repeats it four times: 23:6; 24:14-15; 26:6-7; 28:20. Paul was on trial for hope. [personalize] If this surprises us, it’s probably because we are temporarily forgetting how important hope is (and remember, hope is not just a vague wishful thinking, it’s expectation for the future). [positive hope] You know what hope feels like. It’s the sight of wrapped presents under the Christmas tree. It’s the countdown until your sixth birthday. It’s the first green sprouts in your garden. It’s the invitation to go on the first date. It’s the engagement ring. It’s the positive pregnancy test. It’s the email asking for an interview for a job you want. It’s counting down the years until your student debt or house is paid off. It’s all the things about the future you fill your heart with that keep you going in the present. [negative] But you also know what it feels like to have hope taken away from you. It’s never getting asked out. It’s the breakup. It’s the negative pregnancy test. It’s the email that says someone else got the job. It’s the children growing up and moving away. It’s that medical diagnosis. It’s losing a loved one. All these things can draw a thick curtain over your view into a brighter future—the view we call hope. [a] No wonder, if you Google “lost all hope” the first result is a telephone number—in larger than normal font—the number for the National Suicide Prevention Lifeline. [b] No wonder Dostoevsky wrote, “To live without hope is to cease to live.” [c] And no wonder Paul used the word hope when identifying a core part of Christianity. For if Christianity offered no hope—or insufficient hope, or an unrealistic hope—it would not be worth believing in. The question I want us to answer (from Paul’s reply on trial) is this: how does Christianity give hope?  I will do so as follows (zooming in closer and closer): [1] The need for hope, [2] The Christian hope [3] the life of hope.

Our pace through the book of Acts has turned into a gallop, and I expect we will finish by the end of the summer. From here, Paul begins a series of trials along his final journey to the city of Rome, and it is something Paul says in these trials that I want to point out to us this morning. Remember that Luke had a very specific purpose in mind when selecting his material; Theophilus needed more certainty about the nature of the Christian faith, and he had questions that seemed to cast shade on Christianity. “If Christianity is so great, why were its leaders arrested and put into jail? Was Paul a rabble-rouser or a law-breaker? Why did he stand on trial?” Because of these questions, Luke is careful to tell us Paul’s words while on trial, and each time Paul gives the same explanation. Paul didn’t say, “I’m on trial because of the high moral standards of Christianity,” although the Christian faith does call people to a certain way of living. On the other hand, neither did Paul say, “I’m 

Hope on Trial | Acts 26:1-23

This is the second in a two-part series on the role of pastors in the church. If it concerns you to hear the reports about pastors and churches being involved in horrific crimes such sexual abuse, I think it will be important for you to understand what the Bible teaches pastors really ought to be doing, and why churches must insist that their pastors be people of integrity. The first part dealt with three duties of a pastor: to teach, model, and nurture. This second part deals with the fourth duty of a pastor, which is to protect the flock. Paul says the following to the pastors from the city of Ephesus: “I know that after my departure fierce wolves will come in among you, not sparing the flock; and from among your own selves will arise men speaking twisted things, to draw away the disciples after them. Therefore be alert.” 
When my family moved to the town of Bow, we were delighted by the wildlife around us. We saw Mrs. Porcupine in the driveway, baby raccoons in a tree, and Mrs. and Mrs. Deer meandering through the woods. We even saw a big black bear lumbering in our backyard. But one animal that especially fascinated us was the Mr. Fox—reddish-brown, gaunt, and noiseless, waving behind him an elegant bushy tail. We would crowd to the window if someone announced that they saw him. But just this spring, our whole outlook on that foxed changed entirely, for one reason: we decided to get chickens. We got them to lay eggs, but to our surprise they have become more than potential egg-layers; they have become almost as dear as pets. We really like our chickens. So now for us, Mr. Fox is not just an interesting feature of the Bow wildlife. Rather, he is a threat to what is valuable to us. Because predators exist, it’s not enough merely to nurture the things we value. We must also defend and protect them. 
The same is true for pastors. Not only must they teach, model, and nurture the people they lead; they must also guard against certain people, whom Paul characterizes as fierce or savage wolves. These people are not wolves because they have sharp teeth and an appetite for fresh meat. They are wolves because they teach twisted truths and have an appetite for followers. Another term for them is false teachers. But isn’t this just a concern for pastors? Why should I be concerned about the issue of false teachers? [1] Because doctrine shapes life. There was a time when people tried to downplay the importance of doctrine, saying, “Doctrine divides.” Some churches and groups even go so far as to say that they really don’t have a specific creed. Thankfully, that idea is increasingly seen as incoherent and self-defeating. People are recognizing that creeds and doctrines really do shape our lives, and the more clear we can be about them, the better. Creeds are literally on a street level, when we see [1] people’s yard signs that say, “In this house we believe,” and [2] rainbow-colored flags, and [3] license plates, and [4] coins that say, “In God we trust.” These are all creedal statements, declarations of doctrine. We must not say that doctrine doesn’t matter. 
It matters deeply whether, on the one hand, we believe that God created all human beings in his own image and that they thus equally possess intrinsic dignity, or on the other hand, whether we believe that certain races possess more worth than others. 
It matters whether you believe that maleness or femaleness is something good that God created, or whether it’s something people made up that can or should be changed. 
It matters whether you believe that humans must, by their own effort, save themselves; or whether, on the other hand, we need a power greater than ourselves to save us. [2] Because false teachers come from churches. Paul said that people would come “from your own selves.” Keeping in mind that he was speaking to a group of pastors, we find this even more sobering. Finally, on a more personal level: [3] Some motivations of false teachers are common to all. You might never be a cult leader, but do you have in yourself what motivates cult leaders—a craving for admirers and followers, a hunger for to get out of other people what can benefit only you? 
In thinking about this, I recalled that profound theological treatise, Madagascar 1. In one scene, Alex the lion begins to realize that he is a meat-eating predator. He feels an appetite for the flesh of other animals. To his horror, his vision begins to change, and he sees his friend the zebra, not as his striped friendly companion, but as a raw, juicy steak. But don’t we have in ourselves the ability to see others as prey for our appetites? In sum, then, we’re not dealing with something abstract, distant, and impersonal. We’re dealing with something concrete and contemporary, right within these walls, and even closer, within our own hearts. 
From this passage we will see, first, (I) how to identify false teachers (detection); and, second, (II) what to do with false teachers (defense).

This is the second in a two-part series on the role of pastors in the church. If it concerns you to hear the reports about pastors and churches being involved in horrific crimes such sexual abuse, I think it will be important for you to understand what the Bible teaches pastors really ought to be doing, and why churches must insist that their pastors be people of integrity. The first part dealt with three duties of a pastor: to teach, model, and nurture. This second part deals with the fourth duty of a pastor, which is to protect the flock. Paul says the following to the pastors from the city of Ephesus: “I know that after my departure fierce wolves will come in among you, not sparing the flock; and from among your own selves will arise men speaking twisted things, to draw away the disciples after them. Therefore be alert.” 
When my family moved to the town of Bow, we were delighted by the wildlife around us. We saw Mrs. Porcupine in the driveway, baby raccoons in a tree, and Mrs. and 

Savage Wolves| Acts 20:29-32

"Everyone—whether ancient or modern—has something they believe will can bring security, significance, and satisfaction. It is what has captured our heart’s imagination. And whatever we believe can bring us these things, is what we will love, trust, and obey. Idolatry is when we believe that anything except God can bring final security, significance, and satisfaction."

Gods Made with Hands are Not Gods | Acts 19:18-20, 23-41

Good News in Every Language | Acts 18:24-19:10

"The gospel not only reveals the problem behind our problems, but it also reveals the solution to that problem."

Gospel Power | Acts 16:11-15; 25-34

"The gospel is not just a message that you are a sinner and that God is holy....The gospel fundamentally is a message about who Jesus is and what He has done to save sinners because God loves us."

Soul Stability | Acts 14:8-23

"The central promise throughout Scripture is that God will be our God, and we will be his people. The fulfillment of that promise would involve the forgiveness of sins (for sin separates people from God), and the freedom from the consequence of those sins (for every sin has dire consequences)."

Unexpected Hero | Acts 13:16-43

"Being a Christian is a radically personal thing, and because it's radically personal, it's completely public....A Christian is someone who trusts and follows Jesus."

What is a Christian? | Acts 11:26

When no one else would believe that Paul had genuinely been converted, Barnabas believed. He gave Paul his personal support. He didn’t simply say, “Give this guy a chance.” No, he brought Paul personally to the apostles. By personally taking him, by giving Paul his personal support, he was binding his reputation to the character of ex-Christian killer.

Son of Encouragement | Acts 9:26-31

"But the voice of Jesus of Nazareth was the last thing Saul of Tarsus expected! Saul believed that Jesus was an impostor who had (fortunately) been executed, but whose maverick, untutored followers insisted in their shrill and disruptive sermons that he was alive. But now—now he was hearing this voice speak, 'Saul, Saul, why are you persecuting me,' and in response to the question, 'Who are you, Lord?' the voice identifies himself as Jesus of Nazareth. Paul’s experience doesn’t fit the category of religious ecstasy, because seeing Jesus of Nazareth was the last person Paul expected to see. No, this was no religious ecstasy. It wasn’t a seizure or sunstroke. This was Paul encountering Jesus of Nazareth."

From Religion to Christ | Acts 9:1-31

"A Christian’s hope is a hope that transcends this present world, but is not irrelevant to this present world. On a cosmic level, Christians look forward to a new creation—a renovated earth. But on a personal level, until then, we look forward to our spirit being with Jesus when we die. Notice that you don’t get the hope without the faith. Unless you know that Jesus stands as your advocate, you could never hope that he would receive your spirit."

A Christian's Hope in Life and Death | Acts 6:8-8:3

"The gospel and good works are like fruit and the plant the fruit grows on. The plant produces it; the fruit proves it."

Order in the Church | Acts 6:1-7

"Christ is protecting us. He will protect us from all harm. Jesus will be with you through that darkness."

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