Loudonville Community Church Volume 3 - Number 3 The week of October 29, 2017 Sermon Series: Seizing the Solas Solus Christus: Christ Alone I Timothy 2:1-7 THIS WEEK S CORE PRACTICE The Sufficient Atonement of Christ: We believe that the vicarious and atoning death of Jesus Christ brings salvation by His shed blood. Dr. Joel R. Beeke is president of Puritan Reformed Theological Seminary and pastor of Heritage Netherlands Reformed Congregation in Grand Rapids, Michigan. The following article is entitled Christ Alone and appeared in Tabletalk Magazine on November 1, 2012: Reformed theology affirms that Scripture and its teaching on grace and faith emphasize that salvation is solus Christus, by Christ alone - that is, Christ is the only Savior (Acts 4:12). B.B. Warfield wrote, The saving power of faith resides thus not in itself, but in the Almighty Savior on whom it rests. The centrality of Christ is the foundation of the Protestant faith. Martin Luther said that Jesus Christ is the center and circumference of the Bible - meaning that who He is and what He did in His death and resurrection is the fundamental content of Scripture. Ulrich Zwingli said, Christ is the Head of all believers who are His body and without Him the body is dead. Without Christ, we can do nothing; in Him, we can do all things (John 15:5; Phil. 4:13). Christ alone can bring salvation. Paul makes plain in Romans 1-2 that though there is a self-manifestation of God outside of His saving work in Christ, no amount of natural theology can unite God and man. Union with Christ is the only way of salvation. We urgently need to hear solus Christus in our day of pluralistic theology. Many people today question the belief that salvation is only by faith in Christ. As Carl Braaten says, they are returning to a form of the old bankrupt nineteenth-century Christological approach of Protestant liberalism and calling it new, when it is actually scarcely more than a shallow Jesusology. The end result is that today, many people - as H. R. Niebuhr famously said of liberalism - proclaim and worship a God without wrath who brought men without sin into a kingdom without judgment through the ministrations of a Christ without a cross. Our Reformed forebears, drawing on a perspective traceable all the way back to the fourth-century writer Eusebius of Caesarea, found it helpful to think about Christ as a Prophet, Priest, and King. The 1689 London Baptist Confession, for instance, puts it this way: Christ, and Christ alone, is fitted to be mediator between God and man. He is the prophet, priest and king of the church of God (8.9). Let us look more closely at these three offices. Christ the Prophet Christ is the Prophet whom we need to instruct us in the things of God so as to heal our blindness and ignorance. The Heidelberg Catechism calls Him our chief Prophet and Teacher, who has fully revealed to us the secret counsel and will of God concerning our redemption (A. 31). The Lord thy God, Moses declared in Deuteronomy 18:15, will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken (KJV). He is God s Son, and God demands that we listen to Him (Matt. 17:5).
As the Prophet, Jesus is the only One who can reveal what God has been purposing in history since the world began and who can teach and make manifest the real meaning of the scriptures of the prophets (the Old Testament; see Rom. 16:25-26). We can expect to make progress in the Christian life only as we heed His instruction and teaching. Christ the Priest Christ is also Priest - our sorely needed High Priest, who, as the Heidelberg Catechism says, by the sacrifice of His body, has redeemed us, and makes continual intercession with the Father for us (A. 31). In the words of the 1689 London Baptist Confession, because of our estrangement from God and the imperfection of our services at best, we need his priestly office to reconcile us to God and render us acceptable to him (8.10). Salvation is only in Jesus Christ because there are two conditions that, no matter how hard we try, we can never meet. Yet, they must be done if we are to be saved. The first is to satisfy the justice of God through obedience to the law. The second is to pay the price of our sins. We cannot do either, but Christ did both perfectly. Romans 5:19 says, By the obedience of one shall many be made righteous. Romans 5:10 says, When we were enemies, we were reconciled to God by the death of his Son. There is no other way to come into the presence of God than through Christ alone. Jesus sacrifice took place once only, but He still continues as our great High Priest, the One through whom all acceptable prayer and praise are made to God. In heavenly places, He remains our constant Intercessor and Advocate (Rom. 8:34; 1 John 2:1). Little wonder, then, that Paul calls for glory to be given to God through Jesus Christ forever (Rom. 16:27). We can grow in our enjoyment of access to God only by a deepening reliance on Him as our Sacrifice and Intercessor. Christ the King Finally, Christ is the King, ruling over all things. Over His church He reigns by means of His Holy Spirit (Acts 2:30-33). He sovereignly gives repentance to the impenitent and bestows forgiveness on the guilty (Acts 5:31). Christ is our eternal King who governs us by His word and Spirit, and who defends and preserves us in the enjoyment of that salvation, He has purchased for us (Heidelberg Catechism, Q&A. 31). As the royal Heir of the new creation, He will lead us into a kingdom of eternal light and love. As such, we can agree with John Calvin when he says, We may patiently pass through this life with its misery, cold, contempt, reproaches, and other troubles - content with this one thing: that our King will never leave us destitute, but will provide for our needs until, our warfare ended, we are called to triumph. We can grow in the Christian life only as we live obediently under Christ s rule and by His power. If you are a child of God, Christ in His threefold office as Prophet, Priest, and King will mean everything to you. Do you love solus Christus? Do you love Him in His person, offices, natures, and benefits? Is He your Prophet to teach you; your Priest to sacrifice for, intercede for, and bless you; and your King to rule and guide you? After a rousing performance of Beethoven s Ninth Symphony, the famous Italian conductor Arturo Toscanini is said to have told the orchestra: I am nothing. You are nothing. Beethoven is everything. If Toscanini could say that about a brilliant but dead composer, how much more should Christians say that about the living Savior, who, with respect to our salvation, is the composer, musician, and even the beautiful music itself. STEP ONE... READING what the passage says (Read it at least three times) I Timothy 2:1-7 First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all people, 2 for kings and all who are in high positions, that we may lead a peaceful and quiet life, godly and dignified in every way. 3 This is good, and it is pleasing in the sight of God our Savior, 4 who desires all people to be saved and to come to the knowledge of the truth. 5 For there is one God, and there is one mediator between God and men, the man Christ Jesus, 6 who gave himself as a ransom for all, which is the testimony given at the proper time. 7 For this I was appointed a preacher and an apostle (I am telling the truth, I am not lying), a teacher of the Gentiles in faith and truth. 2
STEP TWO... OBSERVING how the passage moves Return to the passage and mark key words, phrases and movements: Circle all of the words in these passages that speak of the Triune God (Father, Son, Holy Spirit, etc.). Underline the significant verbs/action words in these passages. In I Timothy 2:1, underline the phrase: supplications, prayers, intercessions, and thanksgivings be made. In I Timothy 2:1, highlight the phrase: for all people. In I Timothy 2:2, underline the phrase: that we may lead a peaceful and quiet life, godly and dignified in every way. Highlight I Timothy 2:3-6. Circle all occurrences of the words all and truth in this passage. THIS WEEK S COMPLEMENTARY PASSAGE Deuteronomy 6:1-9(ESV) 1 Now this is the commandment - the statutes and the rules - that the Lord your God commanded me to teach you, that you may do them in the land to which you are going over, to possess it, 2 that you may fear the Lord your God, you and your son and your son s son, by keeping all his statutes and his commandments, which I command you, all the days of your life, and that your days may be long. 3 Hear therefore, O Israel, and be careful to do them, that it may go well with you, and that you may multiply greatly, as the Lord, the God of your fathers, has promised you, in a land flowing with milk and honey. 4 Hear, O Israel: The Lord our God, the Lord is one. 5 You shall love the Lord your God with all your heart and with all your soul and with all your might. 6 And these words that I command you today shall be on your heart. 7 You shall teach them diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise. 8 You shall bind them as a sign on your hand, and they shall be as frontlets between your eyes. 9 You shall write them on the doorposts of your house and on your gates. STEP THREE... ASK THE FIVE W QUESTIONS AND THE ONE H QUESTION: 1. WHO is speaking? Who is this about? Who are the main characters? And, to whom is it speaking? 2. WHAT is the subject of the passage? What does the passage say about the subject? 3. WHEN do or will the events occur? When did something happen to a particular person, people, or nation? 4. WHERE did or will this happen? 5. WHY is something said or mentioned? Why would or will this happen? Why at this time? Why this person? 6. HOW will it happen? How is it to be done? How is it illustrated? 3
STEP FOUR... UNDERSTANDING what the passage means This commentary is intended to enhance your own study of the text. I Timothy 2:1-7 (ESV) 2:1- First of all. This Greek idiom means of first importance. The context asserts that this is meant to control and limit the effect of the false teachers. Supplications, prayers, intercessions, and thanksgivings. This is a series of four words for prayer (cf. Phil. 4:6). This is Paul s way of emphasizing that all forms of prayer should be offered for all men, especially those in authority. For all people. The term all appears quite often in verses 1-7, which shows the extent both of our prayers and God s love. Some see the emphasis on all men as a reaction to the exclusiveness of the false teachers. 2:2- For kings and all who are in high positions. The Bible does not teach the divine right of kings, but it does teach the divine will for organized government (cf. Rom. 13:1, 2). The theological issue is not whether we agree with our government or whether our government is fair. Believers must pray for governmental officials because they are in Christ and should reflect His character and actions. Believers know from Rom. 13:1, 2 that all authority is given by God; therefore, as followers of Christ we respect it. This statement is all the more powerful when you realize Paul is asking believers to pray for the false teachers who are disrupting the fellowship and governmental leaders like Nero! That we may lead a peaceful and quiet life. This seems to mean peaceful in the sense of free of outward trials and quiet in the sense of free from inner turmoil. Believers must exercise their faith by calm living, which is so difficult in times of distress and confusion. These false teachers had disrupted the peace and joy of the house churches at Ephesus. Paul gave this same type of advice to the church at Thessalonica, which had been disrupted by an over-zealous, eschatological faction (cf. 1 Thess. 4:11; 2 Thess. 3:12). Godly and dignified in every way. Christians were persecuted and misunderstood by pagan society. One way to counteract this problem was the lifestyle of the believers. The term godliness is used ten times in the Pastoral Letters (cf. 2:2; 3:16; 4:7, 8; 6:3, 5, 6, 11; 2 Tim. 3:5; Titus 1:1). It has the connotation of reverence toward God expressed by an appropriate moral lifestyle. The term dignity is also used several times in the Pastoral Letters (cf. 1 Tim. 2:2; 3:4, 8, 11; Titus 2:2, 7). The Greek term may also be defined as reverence, dignity, seriousness, respectfulness, holiness, probity. Christians should draw attention to themselves positively (i.e. worthy of respect ), but not negatively (cf. v. 3; 1 Pet. 4:12-16). 2:3- This is good, and it is pleasing. Godliness is God s will for all humanity. This is a way of referring to the restoration of the marred image of God in humanity from Gen. 1:26-27. God has always wanted a people who reflect His character. The question has always been how? The Old Testament showed that fallen humanity could not produce obedience or righteousness by their own efforts. Therefore, the New Testament is based on God s actions and faithfulness, not mankind s (cf. Jer. 31:31 34; Ezek. 36:22 38). God restores and motivates followers through His Son and His Spirit. We are not right with God based on our performance, but once we know Him in salvation, the goal of our lives is holiness (cf. Matt. 5:20, 48; Rom. 8:29; Gal. 4:19; Eph. 1:4; 2:10). God our Savior. This is an Old Testament title for Yahweh s care and deliverance of Israel (cf. Isa. 19:20; 43:3, 11; 45:15, 21; 49:26; 60:16; 63:8), especially through the coming Suffering Servant (cf. Isa. 52:13-53:12). This title is used of God the Father in Titus 1:3; 2:10 and 3:4 and of God the Son, Jesus, in Titus 1:4; 2:13 and 3:6. This is another way of theologically linking the Father and the Son. This was one of the New Testament titles for Yahweh which was used of Caesar. The Caesars of Paul s day claimed to be Lord, Savior, even divine. Christians reserved these titles uniquely for Jesus and because of this they were seen as traitors by the Roman government and society and were persecuted and died by the thousands in the first and second centuries. 2:4- Who desires all people to be saved. Believers are to pray for all people because God wants all people saved. This was a shocking statement to the exclusivity advocated by false teachers, whether gnostic or Jewish or more probably in the pastoral letters, a combination. This is the great truth about God s love for all mankind (cf. Ezek. 18:23, 32; John 3:16; 2 Pet. 3:9). It is improper to reduce God to a puppet of human free will, as it is also improper to reduce mankind to a puppet of divine will. God in His sovereignty has chosen to deal with fallen mankind by means of covenant. He always initiates and structures the covenant (cf. John 6:44; 65), but He has mandated that humans must respond and continue to respond in repentance and faith (cf. Mark 1:15; Acts 3:16, 19; 20:21). The Bible clearly reveals the sovereignty of Yahweh. However, it also reveals that His highest creation, mankind, made in His image had been given the awesome personal quality of moral decision making. Humans must co-operate with God in every area of life. It is noteworthy that this verb is passive. This implies fallen humans cannot save themselves, but God is ready, willing, and able to do so through Christ. To come to the knowledge. This Greek word, epignōsis, implies full and experiential knowledge. This inclusivism was a real jolt to the false teachers emphasis on elitism and special knowledge. The exact relationship between the Jewish and Greek elements in the false teachers is uncertain. They obviously have a Jewish element which magnified myths, genealogies, and the law. There has been much speculation related to the Greek element. There was surely an element of immorality which was more characteristic of Greek false teachers than Judaism. Of the truth. The term truth is used in several ways in the New Testament: (1) for the person of Jesus (cf. John 8:31, 32, 14:6); (2) to describe the Spirit (cf. John 16:13); and (3) to describe the Word (cf. John 17:17). God s truth is ultimately seen in Jesus Christ, the Living Word, which is adequately recorded in the Bible, the written Word; both are brought to 4
brought to light to us through the agency of the Holy Spirit. The truth referred to here is parallel to the sound teaching of 1:9 and the glorious gospel of the blessed God of 1:10. It refers to the good news of Jesus Christ (cf. 4:3; 2 Tim. 2:25; 3:7; Titus 1:1). 2:5- For there is one God. This emphasis on monotheism (cf. Rom. 3:30; 1 Cor. 8:6; Eph. 4:6) can be found in 1 Tim. 1:17, which reflects Deut. 6:4-6. However, Jesus the Son and God the Father seem to be separate here. It is important to remember the New Testament assertion that Jesus is divine (cf. John 1:1; Col. 1:14-16; Heb. 1:2, 3), but also a separate personality from the Father. The doctrine of the Trinity recognizes the unity of one divine essence and yet, the distinctiveness of the three Persons. One way to show this biblical paradox is to compare passages from John s Gospel: Jesus is one with the Father (1:1; 5:18; 10:30, 34-38; 14:9-10; 20:28).Jesus is separate from the Father (1:2, 14, 18; 5:19-23; 8:28; 10:25, 29; 14:10, 11, 12, 13, 16; 17:1-2).Jesus is even subservient to the Father (5:20, 30; 8:28; 12:49; 14:28; 15:10, 19-24; 17:8).The concept of the deity of the Son and the personality of the Spirit is explicit in the New Testament, but not fully worked out in orthodox theology until the third and fourth centuries. The term trinity is not biblical, but the concept surely is (cf. Matt. 3:16-17; 28:19; John 14:26; Acts 2:32-33, 38-39; Rom. 1:4-5; 5:1-5; 8:1-4, 8-10; 1 Cor. 12:4-6; 2 Cor. 1:21-22; 13:14; 4:4-6; 1 Thess. 1:2-5; 2 Thess. 2:13; Titus 3:4-6; 1 Pet. 1:2; Jude 20-21). The grammar of vv. 5-6 gives the theological reasons related to God s inclusive salvation: There is only one God. From Gen. 1:26-27 we know that all humans are made in His image. There is only one way to God through the Messiah (cf. John 14:6), which was predicted in Gen. 3:15. There is only one means of salvation, the finished sacrificial offering of the sinless Lamb of God, Jesus (cf. John 1:29; 2 Cor. 5:21).The one God has provided one way to be in fellowship with Him. Whosoever will may come, but they must come His way, through His provision, by faith in His Son as their only hope for acceptance. There is one mediator between God and men. This is an example of the New Testament s affirmation that faith in Jesus person and work is the only way to be right with the Father (cf. John 10; 14:6). This is often referred to as the scandal of the exclusivism of the gospel. This truth seems so out of place in our day of tolerance (with no absolutes), but if the Bible is the self-revelation of God, then believers must affirm this exclusivism. We are not saying one denomination is the only way, but we are saying that faith in Jesus is the only way to God.The use of the term mediator has priestly connotations (cf. Heb. 8:6; 9:15; 12:24). A priest stood between a needy people and a holy God. Jesus is our High Priest (cf. Heb. 7-9). The man Christ Jesus. The emphasis of this verse is that Jesus is fully human and is still the only mediator between God and mankind (cf. John 14:6). The gnostic false teachers would have denied Jesus humanity (cf. John 1:14; 1 John 1:1-3).It is possible that the background is not the Gnostics, but Paul s Adam-Christ typology (cf. Rom. 5:12-21; 1 Cor. 15:21-22, 45-49; Phil. 2:6). Jesus was seen as the second Adam, the origin of a new race, not Jew, not Greek, not male, not female, not slave, not free, but Christian (cf. 1 Cor. 12:13; Gal. 3:28; Eph. 2:11-3:13; Col. 3:11). It is also possible that verses 5 and 6 are a theological definition of the term the truth, found in v. 4. 2:6- Who gave himself. The Father sent Him but Jesus willingly came and laid down His life (cf. Matt. 20:28; Mark 10:45; John 10:17, 18). As a ransom for all. This reflects the great truth of Isaiah 53. The term ransom came from the slave market and was used for purchasing a friend or relative out of slavery or military captivity. The grammar of this phrase is extremely important: (1) there is an unusual compound form of the word ransom, with the preposition anti; (2) the word for is the Greek preposition huper, which means instead of. The theological emphasis is the vicarious, substitutionary atonement of Jesus Christ on our behalf (cf. 2 Cor. 5:21). Thank God for the word all used so often in vv. 1-7! It is extremely important that we realize that Jesus death covered the sins of the entire world (cf. John 1:29; 3:16, 17; 1 Tim. 4:10; Titus 2:11; Heb. 2:9; 2 Pet. 3:9; 1 John 2:2; 4:14). The only thing keeping anyone and everyone from being saved is not their sin, but their unbelief in the finished work of Jesus Christ (cf. John 1:12; Acts 17:30; 1 Tim. 4:10; 1 John 5:10 13). Which is the testimony given at the proper time. This phrase is parallel to 1 Tim. 6:15 and Titus 1:3. God is in control of historical events. Christ came at His appointed time to redeem all humanity (cf. Rom. 5:18-19).The other possibility is that it may be related to Rom. 5:6; Gal. 4:4; Eph. 1:10, whereby certain historical conditions of the first century Greco-Roman world provided the ideal time: (1) the Pax Romana, or peace of Rome, allowed people to move from country to country freely; (2) one common language (koinē Greek) allowed all persons of the Mediterranean world to understand each other; and (3) the obvious bankruptcy of the Greek and Roman religions caused people to search for meaning in life. They wanted a more personal aspect to their spirituality (This is also seen in the rise of the mystery religions in ancient world). 2:7- For this I was appointed. This is an emphasis on Paul s election and calling by God. God wants the Gentiles to understand His inclusive gospel. A preacher and an apostle. Sometimes these are listed as separate gifts of the Spirit, as in 1 Cor. 12:28 or Eph. 4:11. In these lists the term prophet may refer to preacher. In a sense each of these leadership gifts proclaim the same gospel, but with different emphases. Paul uses these exact three terms again in 2 Tim. 1:11 to describe his ministry. (I am telling the truth, I am not lying). Many commentators have said that this would be inappropriate in a personal letter written by Paul to his beloved co-worker, Timothy. But we must remember that these letters were meant to be read publicly in the church (cf. 6:21b; 2 Tim. 4:22b; Titus 3:15b). This letter was Paul s letter of recommendation and transfer of authority to his young apostolic representative sent to the house churches of Ephesus, which were struggling with false teachers. A teacher of the Gentiles. Paul sensed that God had called him specifically to proclaim the gospel of Jesus Christ to the Gentiles (cf. Acts 9:15; 22:21; 26:17; Rom. 1:5; 11:13; 15:16; Gal. 1:16; 2:7; Eph. 3:1-2, 8; 2 Tim. 4:17). This is another confirmation of the universality of God s love and Christ s redemption. In faith and truth. This may refer to (1) the attitude of the proclaimer or (2) the content of the message. In 1:14 faith is linked to love. Both of these terms describe Jesus and are meant to be emulated by His followers. Resource for Commentary: Robert James Utley s Study Guide Commentary Series from Logos software. 5
STEP FIVE... SUMMARIZING the Message On October 31, 1517, a German monk and professor named Martin Luther nailed a list of challenges to unbiblical church practices. This list, called the 95 Theses, were published and spread all over Europe, adding to the growing mistrust that many had in the established church. Luther s intent was not to break away from the Church but to reform it. As events progressed, however, it became clear that his views were far too radical. As the gospel was being rediscovered, a new Church had to be formed. Before Luther s birth many church leaders earned their appointments not by the calling of God but by purchasing them from the church. The head of the church, the pope, had even approved the selling of pieces of paper (i.e. Indulgences) that people believed would free them and their relatives from punishment for sin. Only a small minority of people (mostly priests and the wealthy) could even read or understand the Bible because it was written in Latin. The situation looked grim. That all changed 500 years ago this week. Luther was not alone in his fight to combat the errors being promoted. In the years that followed, God raised up dynamic leaders in other countries such as John Wycliffe in England, John Knox in Scotland, and John Calvin in France and Switzerland. These leaders centered their teaching on five key principles. These principles highlighted areas where the church of Rome had drifted from God s Word. We know these principles as the Five Solas, a Latin term that means alone. The five are SolusChristus by Christ alone; Sola Scriptura by Scripture alone; Sola Gratia by Grace alone; Sola Fide by Faith alone; and Soli Deo Gloria to the Glory of God alone. Over the next five Sundays we are going to explore one sola each week, beginning today with SolusChristus (Christ Alone). This slogan declares that Jesus is the only mediator between God and man. It stands in direct contrast to the idea one had to go through a priest or one of the saints in order to have access to God. SolusChristusis a cry that says Christ alone accomplished our salvation.it is to boast not in anything that we have done but in Jesus Christ and all that He is and has done for us. He stands at the very center of the Christian faith. Without Christ, we have nothing. He is the One who faced the judgment of God for us. He is the One who triumphed over death. He did all of this to bring glory to the Father and also out of His great love for us. Key Bible Passages to Consider: 1 Timothy 2:1-7 John14:6 Acts 4:8-12 Mark 10:45 Luke 11:27-32 Hebrews 10:1-23 1 Peter 2:9 STEP SIX EXPLORING the passage through discussion Please try and read the entire passage before gathering with your Growth Group. 1. C.S. Lewis once cautioned against having an attitude of chronological snobbery, or the spirit that says the past is unimportant. Why is it appropriate for Christians to recognize the 500 th anniversary of the Protestant Reformation? 2. Why is the term sola (alone) an important part of each the Five Solas? 3. The great struggle Martin Luther experienced was how a great sinner, like him, could be accepted by a holy God. What do people commonly trust in today to make them acceptable to God? Why are these ways inadequate? 6
4. One of the major battles we face today is over the exclusivity of Christ as the only way to have a relationship with God. What are some paths that our culture embraces as valid paths or roads to God? In what ways has this form of secular pluralism affected the church? 5. What does it mean for 1 Timothy 2:5 to refer to Jesus as the only Mediator between God and man? Why did we need such a Mediator and why does Jesus qualify? 6. What difference does it make that Jesus is the sufficient sacrifice for our sins? How can we deny that in our lives? 7. Why is it significant that the New Testament doesn't speak of the office of "priest" in the church, but that it describes believers together as "a royal priesthood" (1 Pet. 2:9)? 8. What difference should SolusChristus make in your life today? STEP SEVEN APPLYING the passage to my life Our desire is not to be merely hearers of the Word but doers. James 1:22 When you apply God s Word, you are thinking about what God might be saying to you through the Scriptures. Application involves action. Application makes your reading become a reality in your own life. Make your applications specific (State who, what, & when). You are encouraged to use the S.P.E.C.K. method to apply God s Word to your life. Remember that each passage of Scripture may not lend itself to answering all five of these questions. S Sins to confess and avoid (Are there sinful actions, attitudes, or thoughts that you need to confess to God based upon your study of these Scriptures?) P Promises to claim (List God s promises for you from these Scriptures.) E Examples to follow (What examples, for right thinking or right actions, can you take for you own life from these Scriptures?) C Commands to obey (List God s commands for you from these Scriptures and seek to be obedient to them.) K Knowledge of God to apply (God s character is visible throughout the Scriptures as an example to us. What attributes and/ or attitudes does God display that you can apply to your own life?) 7
Sermon Notes: #asithappened (one-year chronological walk through the Bible) Sunday, October 29 through Saturday, November 4 John 11; Luke 17:11-18:14; Matthew 19, Mark 10; Matthew 20-21; Luke 18:15-19:48; Mark 11, John 12; Matthew 22, Mark 12 Memory Verse ~1 Timothy 2:5~ For there is one God and one mediator between God and mankind, the man Christ Jesus. The Abide in Me Bible study series is written by the pastoral staff of Loudonville Community Church, 374 Loudon Road, Loudonville, NY 12211 (www.lcchurch.org)