BIBLE CLASS- 10:00 AM

The Parable of the Pharisee and Publican- Luke 18:9-14

MORNING WORSHIP- 11:00 AM

Scripture Reading/Prayer: Psalm 148

Call to Worship: ‘Loud Hallelujahs to the Lord’

Scripture Reading/Prayer: 2 Kings 16

Hymn: #475- ‘Redeemed’

Message: Brother Jim Pennywell

Hymn: # 256- ‘It Is Well with My Soul’

NO AFTERNOON WORSHIP SERVICE THIS WEEK

CONTACT INFORMATION

PO Box 5028, Shreveport, LA 71135

“Tell ye, and bring them near; yea, let them take counsel together: who hath declared this from ancient time? Who hath told it from that time? have not I the LORD? and there is no God else beside me; a just God and a Saviour; there is none beside me,” Isaiah 45:21

here can be no salvation of sinners on any other basis than the just satisfaction of God’s righteousness. God’s righteousness is the cause of which salvation is the effect! It was based on the foreseen satisfaction of God’s law and justice in the coming, doing, and dying of the Lord Jesus that the Psalmist declared, “Deliver me from blood-guiltiness, O God, thou God of my salvation; and my tongue shall sing aloud of THY RIGHTEOUSNESS,” Psalm 51:14.

The righteousness of God was satisfied on behalf of elect sinners in a two-fold manner at the cross- their sins discharged to the Savior, and His perfect obedience charged (imputed) simultaneously to their account. This righteous satisfaction at the cross was accomplished according to God’s eternal purpose and decree, and the effect is the actual salvation of every one for whom Christ died. Since law and justice have been satisfied, there remains nothing but the sure salvation of ALL for whom Christ died. Salvation is the sum of all the works of God in Christ (election, predestination, redemption, justification, regeneration, and our final glorification), all the benefits of covenant mercies in Christ, ordained, accomplished and revealed in the cross of the Lord Jesus.

he Greek word "evanggelion" is translated "gospel" in the King James Version. This word, together with its rendering of "good tidings," glad tidings" and "preach the gospel" occurs some one hundred and eight times in the New Testament, none of which intimate anything less than "finished redemption" in Christ. In no instance does the word convey any thought of a mere "free-offer of grace."

When Jesus stood and cried, "If any man thirst, let him come unto Me and drink," He no more invited the thirsty, than He invited the light when He said, Let there be light. In the first place there is not a soul on the earth that does or can thirst for the living waters which flow from Him, until He quickens it, and makes it thirst, and when made to feel its thirst, and even when the tongue faileth for thirst , it can no more approach the living fountain than it can make a world, until Jesus applies, not the invitation, but the word, "Come unto Me." His words are spirit and they are life; and His sheep hear them, and they know His voice, and they follow Him; because they have no power or even disposition to resist their Shepherd's voice. The calling of the saints is nowhere in the scriptures denominated (called) an ‘invitation.’ He calleth His own sheep by name, and leadeth them out. If he only invited them they would have to get out themselves, or stay behind. But when he calls, the dead hear His voice, (not His invitation,) and they that hear shall live.

"In that day shall the Branch of the Lord be beautiful and glorious." Isaiah 4:2

here in heaven or on earth can there be found such a lovely Object as the Son of God? "What is thy beloved more than another beloved?" ask the companions of the Bride. But she answers, "My beloved is white and ruddy, the chiefest among ten thousand." If, then, you have never seen any beauty in Jesus, you have never seen Jesus; he has never revealed himself to you; you never had a glimpse of his lovely face, nor a sense of his presence, nor a word from his lips, nor a touch from his hand. But if you have seen him by the eye of faith, and he has revealed himself to you even in a small measure, you have seen a beauty in him beyond all other beauties, for it is a holy beauty, a divine beauty, the beauty of his heavenly grace, the beauty of his uncreated and eternal glory, such as no earthly countenance can wear, nor man or woman, no, not Adam, in all his unfallen innocence, nor his fair partner Eve, with all her virtue, grace, and dignity, ever could show, for it is the beauty of the glorious Son of God, which he forever wears as the Son of the Father in truth and love. And as he is "beautiful," so is he "glorious."

Oh, what a glory does faith see sometimes in his eternal Deity, in his divine Sonship, in what he is in himself as the brightness of the Father's glory and the express image of his Person, and in what he is as made unto us wisdom and righteousness, sanctification and redemption! How glorious does he show himself to be in his atoning blood and dying love! Even as sweating great drops of blood in Gethsemane's gloomy garden, and as hanging in torture and agony upon Calvary's cross, faith can see a beauty in the glorious Redeemer, even in the lowest depths of ignominy and shame. Was there not a glory in his meek obedience, in his suffering patience, in his submission to his Father's holy will, in his uncomplaining resignation to the heaviest strokes of vindictive justice, in bearing our sins in his own body on the tree, and thus putting away sin by the sacrifice of himself? But more especially does faith see him glorious as rising from the dead and going up on high, and sitting down at the right hand of the Father, crowned with glory and honor, and all things put under his feet. J. C. PHILPOT, 1802-1869