http://www.beaulychurch.com/index.cfm?i=13648&mid=25&blogid=7755 A blog to keep you updated with church life, articals, news, devotionals, sermon notes ect. AdvancedMinistry http://www.beaulychurch.com/index.cfm?i=13648&mid=25&blogid=7755&comments=27199 27199 Fri, 23 Sep 2011 06:22:00 +0000 Sermon Notes "Greatest command" Mind mind, the English translation of various Hebrew and Greek words denoting the human capacity for contemplation, judgment, and intention. As intellect, mind makes possible the critical appraisal and selection of differing opinions. In this sense, mind may also describe one’s own mind-set, attitude, or characteristic point of view (e.g., Phil. 2:2-5). In both the ot and the nt, ‘heart’ is often used as the equivalent of ‘mind’ and, indeed, is sometimes translated as ‘mind’ (e.g., Isa. 65:17; Jer. 19:5). In the nt, Paul is especially concerned that the Christian’s mind be transformed by a renewed dedication to the will of God (Rom. 12:2). See also Conscience; Heart.   Achtemeier, P. J., Harper & Row, P., & Society of Biblical Literature. (1985). Harper's Bible dictionary (1st ed.) (pp 637–638). San Francisco: Harper & Row.   Soul soul, a word in the Hebrew Bible with a wide range of meanings. God ‘breathed the breath of life’ into Adam and he became a ‘living soul’ (Gen. 2:7); Adam is living clay, as opposed to ordinary clay (Gen. 3:19). This life principle can ebb and flow; one may fear for one’s soul (Ezek. 32:10), risk one’s soul (Judg. 5:18), or take one’s soul (1 Kings 19:4). ‘Soul’ may refer to an individual person: Leah bore sixteen ‘souls’ (children) to Jacob (Gen. 46:18). For a Hebrew, ‘soul’ indicated the unity of a human person; Hebrews were living bodies, they did not have bodies. This Hebrew field of meaning is breached in the Wisdom of Solomon by explicit introduction of Greek ideas of soul. A dualism of soul and body is present: ‘a perishable body weighs down the soul’ (9:15). This perishable body is opposed by an immortal soul (3:1-3). Such dualism might imply that soul is superior to body. In the nt, ‘soul’ retains its basic Hebrew field of meaning. Soul refers to one’s life: Herod sought Jesus’ soul (Matt. 2:20); one might save a soul or take it (Mark 3:4). Death occurs when God ‘requires your soul’ (Luke 12:20). ‘Soul’ may refer to the whole person, the self: ‘three thousand souls’ were converted in Acts 2:41 (see Acts 3:23). Although the Greek idea of an immortal soul different in kind from the mortal body is not evident, ‘soul’ denotes the existence of a person after death (see Luke 9:25; 12:4; 21:19); yet Greek influence may be found in 1 Peter’s remark about ‘the salvation of souls’ (1:9). A moderate dualism exists in the contrast of spirit with body and even soul, where ‘soul’ means life that is not yet caught up in grace. See also Flesh and Spirit; Human Being.         J.H.N.   Achtemeier, P. J., Harper & Row, P., & Society of Biblical Literature. (1985). Harper's Bible dictionary (1st ed.) (pp 982–983). San Francisco: Harper & Row. Clipped: 26 August 2011   HBD: Heart Heart heart, probably the most important anthropological word in the Hebrew scriptures, referring almost exclusively to the human heart (814 times; cf. ‘the heart of God,’ 26 times; ‘heart of the sea,’ 11 times). The physical activity of the heart, though rarely mentioned, is what caused the limbs to move. A stopped heart indicated paralysis, not death (1 Sam. 25:37; 2 Sam. 18:14). Eating strengthened one’s heart (Gen. 18:5 [rsv: ‘refresh yourselves’]; Judg. 19:5) and was associated with its recovery (1 Kings 21:7; Acts 14:17; James 5:5). The inaccessibility of the heart helps explain ‘heart of the sea’ (Ezek. 27:25-27) and ‘heart of heaven’ (Deut. 4:11), i.e., those areas incapable of exploration. The heart is the center of emotions, feelings, moods, and passions. Equated with the heart are joy (Deut. 28:47; Acts 2:26), grief (Ps. 13:2; Lam. 2:11), ill-temper (Deut. 15:10), love (Phil. 1:7), courage (2 Sam. 17:10; Ps. 27:14), and fear (Gen. 42:28). A swollen heart breeds arrogance (Isa. 9:9), which is in marked contrast to the gentle and lowly heart of Jesus (Matt. 11:29). The heart’s function as the source of thought and reflection highlights its intellectual capacities (Isa. 6:10; Mark 7:21-23). The heart understands (Deut. 8:5; Isa. 42:25), provides wisdom to rule justly and wisely (1 Kings 3:12; 10:24), and discerns good and evil (1 Kings 2:44). The heart also represents the idea of volition and conscience (1 Sam. 24:5; 2 Sam. 24:10). The request for a pure heart is the desire for a new and more perfect conscience (Ps. 51:10; Matt. 5:8). Since the heart is the center for decisions (2 Sam. 7:21), obedience, devotion, and intentionality, it represents the total human person. Within the heart, human beings meet God’s word (1 Sam. 12:24; Jer. 32:40) and thus it is the location where conversion takes place (Ps. 51:10; Joel 2:12; Acts 2:37). D.R.E.   Achtemeier, P. J., Harper & Row, P., & Society of Biblical Literature. (1985). Harper's Bible dictionary (1st ed.) (p 377). San Francisco: Harper & Row. Clipped: 26 August 2011   http://www.beaulychurch.com/index.cfm?i=13648&mid=25&blogid=7755&comments=27173 27173 Thu, 22 Sep 2011 13:21:00 +0000 The minutes from our recent church meeting are now available to download from the resources section of our website. (Members login is required to download) If you are a Beauly Baptist church member and require login details to access resources email the webmaster at beaulychurch@gmail.com http://www.beaulychurch.com/index.cfm?i=13648&mid=25&blogid=7755&comments=27158 27158 Thu, 22 Sep 2011 06:28:00 +0000 As of Sunday 25th of September we will be gathering at the Phipps Hall in Beauly for our Sunday morning Services.  If you would like more information please contact us at beaulychurch@gmail.com.  http://www.beaulychurch.com/index.cfm?i=13648&mid=25&blogid=7755&comments=27146 27146 Wed, 21 Sep 2011 20:25:00 +0000 Some Helpful sermon notes on the sermon that was preached by John wilson on  Habakkuk on 11/09/2011 Context Nineveh, Assyria’s capital, fell in 612 b.c. The powerful poetry of Nahum celebrates its fall. In 609 b.c. disaster struck. King Josiah, attempting to block the Egyptians as they moved north along the Palestinian coast to aid Assyria, King Josiah was killed at Megiddo in northern Palestine. In his place the Egyptians set up Josiah’s son, Jehoiakim. Unlike his father, Jehoiakim was a petty tyrant. Over the next 10 or 11 years, Jehoiakim tried to pit the Babylonians against the Egyptians until he finally exhausted the patience of Nebuchadnezzar. In 598 he laid siege to Jerusalem. That same year Jehoiakim died, leaving his son, Jehoiachin, to become Nebuchadnezzar’s prisoner when Jerusalem fell in 597 b.c. People from the upper classes and skilled workmen were also among those taken to Babylon as captives. Holman Illustrated Bible Dictionary. 2003 (C. Brand, C. Draper, A. England, S. Bond, E. R. Clendenen, T. C. Butler & B. Latta, Ed.) (p 695, p 696). Nashville, TN: Holman Bible Publishers.  In 626 b.c., which may have been a few brief years before the problem began to torment Habakkuk, Nabopolassar, a Chaldean prince, led a rebellion and defeated the Assyrians outside the city of Babylon. He took the city, and established the Neo-Babylonian Empire. The Assyrians repeatedly tried to dislodge him, but fighting fiercely on the defensive, Nabopolassar maintained his hold on the city. Even if Habakkuk had been informed of this situation in far-off Babylon, he could hardly have foreseen the developments that less than two decades would bring. By 620, Nabopolassar would form an alliance with the Medes, a fierce people on Assyria’s northeastern border. This coalition would make great inroads in Assyrian territory. Soon Assyria would be fighting for existence. Within five years of Habakkuk’s experience, Egypt, Assyria’s ancient enemy, would see such danger from the Medo-Babylonian axis that she would even send an army to Assyria’s support! Just 2 years after that, in 614 b.c., the Medes took the ancient capital of Asshur. By 612 the allies assaulted Nineveh, the impregnable citadel of Assyria, and destroyed it within three months. This was the death of Assyria. It was now merely a matter of time before the terror that the name of Assyria had raised in the hearts of generations of Hebrews would be transferred to the name of Babylon. Within another 15 years, Nebuchadnezzar, Nabopolassar’s greater son, would begin a series of deportations that by 586 b.c. would leave the temple in Jerusalem a smoking, crumbling ruin. All this Habakkuk could not know. But Habakkuk’s God did know, and as Habakkuk wrestled with his problem, God spoke to this man so concerned with the Lord’s glory. God would not permit His people to keep on sinning. God was even then preparing an instrument He would use to chastise them.  Richards, L., & Richards, L. O. (1987). The teacher's commentary (p 485). Wheaton, Ill.: Victor Books. Outline I.   A Prophet Perplexed: Why Does God Permit Injustice? (1:1–17). A.  Prophet’s first protest: A cry for deliverance from violence and iniquity (1:1–4). B.  God’s first reply: The worst is yet to be (1:5–11). C.  Prophet’s second protest: How can a holy God use such a cruel instrument as this evil people? (1:12–17). II. A Prophet Perceiving: The Righteous Shall Live by Faith (2:1–20). A.  God’s second reply (2:1–5). 1.  Revelation comes to one prepared to wait (2:1). 2.  Revelation must be easy to understand (2:2). 3.  Revelation will prove true in God’s time (2:3). 4.  Persistent faith—not pride, parties, or plunder—is the distinguishing mark of the righteous (2:4–5). B.  God taunts His materialistic enemy (2:6–20). 1.  First taunt song: Woe because of pride and ambition (2:6–8). 2.  Second taunt song: Woe because of arrogance and greed (2:9–11). 3.  Third taunt song: Woe because of cruelty (2:12–14). 4.  Fourth taunt song: Woe because of drunkenness (2:15–17). 5.  Fifth taunt song: Woe because of idolatry (2:18–19). 6.  Conclusion: A call for universal worship of the holy God (2:20). III.       A Prophet Praying and Praising: A Psalm of Confidence Is the Proper Response to Revelation (3:1–19). A.  Prayer asks God to repeat His acts of deliverance (3:1–2). B.  Prayer gains confidence by recounting the holy God’s redeeming acts (3:3–15). C.  Prayer responds in awesome fear and confident joy to God’s history with His people (3:16–18). D.  Prayer claims God’s strength for present crisis (3:19).  Holman Illustrated Bible Dictionary. 2003 (C. Brand, C. Draper, A. England, S. Bond, E. R. Clendenen, T. C. Butler & B. Latta, Ed.) (p 697). Nashville, TN: Holman Bible Publishers. Christ in Habakkuk Habakkuk stood in awe at God’s holiness and power. His reaction to the presence of God (3:16) is similar to that of the Apostle John when the risen Christ appeared to him on the Isle of Patmos (Rev. 1:17).  Easley, K. H. (2002). Holman QuickSource guide to understanding the Bible (p 215). Nashville, TN: Holman Bible Publishers. http://www.beaulychurch.com/index.cfm?i=13648&mid=25&blogid=7755&comments=27145 27145 Wed, 21 Sep 2011 20:07:00 +0000