Singing in the Foyer

I am not exactly sure why I enjoy those fifth Sunday night singings in the foyer, but I really enjoy them. It’s not just because it is different, but because I am reminded again and again of the wisdom of God in making singing part of our worship. These singings allow for so much spiritual growth when we devote ourselves to them.

I enjoy singing in the foyer because we sing, and singing involves our souls. Have you considered that God could have just had us to quote or read passages of Scripture? We often sing songs, like the twenty-third psalm, which are almost completely based on selected phrases from the Bible. Why would not God just have us read those passages in unison? Would it not impact us in the same way and have the same effect? No way! Take time to think of the implication of James 5:13, “Is any cheerful? Let him sing.” Our emotions are tied directly to singing. One might be able to read Psalm 23 without his emotions being stirred, but somehow God made us so that singing touches our souls.

I enjoy singing in the foyer because I can hear so many around me singing. The design of singing is obviously vertical as our voices reach the portals of heaven, but it is also horizontal. God in his wisdom designed singing so we could speak to each other as we sing. The Holy Spirit described what happens in our worship when He said, “Speaking to one another in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord” (Eph. 5:19). Those Sunday nights when we sit facing each other allows me to see the joy and faith you have and to be edified by hearing your words. This happens in each of our services, but singing in the foyer allows me to hear so many of those who are there encouraging me to serve the Lord.

I love singing in the foyer because there is a great sense of us being of one heart and mind. The Lord established the church and that church is a family. We are a body where each of us plays a vital role in each other’s life, and this is possible because we are all in the same family, the same body. We have the same goals and values in life. We have the same purpose for living. Paul said, “For to me, to live is Christ” (Phil. 1:21).  This is so apparent to me as we sing together.

I also love singing when we are not in the foyer. Reread this article and realize that what is said of singing in the foyer can happen all the time. It seems easier on those fifth Sunday nights, but singing is of Divine origin, and He designed it to fit every occasion. This Sunday, make a special effort to sing from the depths of your souls as your praise God and speak to those who have your values. It will change your life!

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The Mystic Orb of the Preterist

Looking at Scripture through the Mystic Orb the Preterist

While Preterist mainstays are Daniel, Matthew 24, I Corinthians 15, 2 Peter 3, and Revelation, there is no scripture safe from being reconstructed by Preterism.  How is it that the Preterist approaches scripture?  In practice, eyes must be taken off the cross and put on the destruction of Jerusalem.  Below are examples of common Full Preterist approaches and lastly a brief mention of the ultimate effects of their doctrine.

It is often asked, “How does anyone get pulled into the 70 AD doctrine?”  Then, scriptures such as Acts 1:9-11 and Revelation 1:7 are quoted meaning to point out the impossibility of local non-physical return of Christ.  Unfortunately, the Preterist has ready answers for these verses.

Acts 1:9-11 records Jesus’ ascension and foretells His return in the clouds.  However, Preterists declare this figurative.  “Like manner” (hon tropon) means a “general likeness” not “identicalness”.  Dismissed is Christ coming in identical manifestation by saying Christ went away silently, but according to scripture the return won’t be silent.  Therefore, it’s figurative.  Matthew 23:37 is pointed to as using “hon tropon” in a figurative manner – Christ declaring He wishes to gather Jerusalem as a hen gathers her chicks.  Revelation 19 shows Christ to be returning on a white horse leading armies of heaven.  This certainly isn’t returning on a cloud.  The scary part of this reasoning is it entraps others.  Context is put aside to deliver a preconceived point.  From Matthew 23:37, it is an impossibility for a man to embrace all of Jerusalem, but context requires figurative language and understanding.  Revelation is predominantly figurative and yet, in the midst of it, to bolster a point, a literal interpretation is demanded by Preterists to force Acts 1 into their box.  Yet, text out of context is only pretext.  The context of Acts 1 is in no means figurative.  The “hon tropon” is no more focused on the silence of the moment than partaking of the Lord’s Supper is a focus on an upper room.  What is attempted in this argument is a diversion from Christ’s literal return in the clouds.

Revelation 1:7 makes the claim that “every eye” will see Christ coming in the clouds.  Most Christians trying to reject the 70 AD doctrine think this verse is a slam dunk.  In response Preterists describe a touchdown at a football game.  An announcer may state, “every eye was on that pass”.  However, was every eye?  Think about a football stadium.  You have all ages.  Some toddler in the sea of people was probably more interested in the contents of his nose than the football.  Other people were likely in the restroom or at the snack stand.  So how is it that “every eye was on that pass”.  The fact is they were not.  Thus, the Preterists establishes that Revelation 1:7 is just a figure of speech.  Rather, the people of Jerusalem were said to be very aware of the invasion of their city which was supposed to be the second coming of Jesus.  If the verse is understood as written, it is demonstrated the whole world will literally see Jesus in the Clouds at His return and all faithful will join him. If taken from a Preterist view, some people will realize His 2nd and final coming was a punishment on Jerusalem leaving the rest of the world unaware and looking for a savior.

A typical Christian will likely get flustered with immediate responses such as the above.  However, it must be understood the Preterist is not normally going to approach someone wanting to argue about their doctrine.  Their mode of operation is often more subtle until they have a good number of doubters within a congregation.  The approach they will utilize is often one built on time statements.  “Where is Christ?  Wasn’t the kingdom at hand?  Wasn’t everything to come about shortly?  Wasn’t the end near?  What happened?  Is God a liar?  Well, no, inspired scripture (II Timothy 3:16) says God cannot lie (Titus 1:2).  So the interpretation by man that Christ has not yet come back must be mistaken.”  Man’s fear that he has missed something or that he doubts God causes them to consider the Preterist time statement arguments.

In regard to the kingdom of God, it must be remembered that it does not always reference the same thing.  The term “kingdom” is used 316 times in scripture, however, God’s kingdom is used in only four ways:  His universal dominion (Psalm 103:19), the physical nation of Israel (I Chronicles 28:5), the Church in the Christian dispensation (Colossians 1:13), and God’s everlasting kingdom (2 Peter 1:10-11). These usages are brought to the forefront to demonstrate that every time the kingdom is read about, the context must be examined.  When John, Jesus, and the disciples preached the “kingdom was at hand” they weren’t preaching 70 AD as Preterists claim (Matthew 3:2, 10:7).  They were heralding the coming of the Church on the day of Pentecost which God added people to on that day (Acts 2:47).  The Apostle John establishes the kingdom was present before 70 AD as he was in it before then (Revelation 1:9). This is just one example of how the Preterist abuses time statements in scripture.

Still, Preterists preach the kingdom of the Church and a coming Kingdom in 70 AD are one in the same.  The difference in their minds is that up to 70 AD the church was insufficient and not developed.  Wayne Jackson appropriately addresses this topic in his book The AD 70 Theory.  It should be understood before 70 AD, the Kingdom of God had been opened (Matthew 16:15-19, Acts 2:38).  It had a king (Ephesians 1:18-23), subjects (John 3:3-5, I Peter 1:22-23), laws (Matthew 28:18-20), and a territory (Colossians 3:15).  To this the Preterist says the kingdom did not come in power and glory until 70 AD.  Mark 10:35-37 demonstrates that Christ’s Glory was the same as His kingdom.  Scripture shows the kingdom was present before 70 AD.  It was the glory and Kingdom Jesus received at His ascension into heaven (Luke 24:26, Hebrews 2:9, Daniel 7:13-14).  The power of His Kingdom, His Body, His Church is seen from Ephesians 1:18-23 and Mark 9:1 referencing not only His power over sin and death, but the power sent by the Holy Spirit in the manifestation of spiritual gifts.  How could Paul utter the words of Philippians 4:13, 2 Timothy 1:10, and 2 Peter 1:3 without knowing the Church was mature.  To say the Church was mature is not to say every member thereof was mature, but it is to say that within the confines of the kingdom of God no force unseen or physical could stop it; Judaism, secular governments, pagan religions, nor Satan could stop the Church from its purpose for it was already in full bloom fulfilling its purpose just as it does today.  The kingdom was firmly established on the day of Pentecost.

One of the puzzling aspects for the Christian when they hear about the 70 AD doctrine is the issue of a realized heaven.  The majority of Full Preterists teach that once Christ came the second time in 70 AD heaven came to stay on earth.  This leaves Christians wondering a number of things: What about the resurrection?  Where’s the bodily change?  If this is heaven what happens to hope?  Below is a brief look at these questions.

I Corinthians 15 is a chapter readily utilized by the Preterist and Christian to describe the resurrection.   Preterists deny a physical resurrection and instead declare the resurrected body is the Church system out of Judaism and the Jews out of Hades.  This is why man does not see some glorious, incorruptible change in his physical body at the moment (sorry).  I Corinthians 15:13-14 affirms the resurrection of the dead as plural.  Preterists present a plural resurrection, but is it correct?  Paul is very specific about saying it is “we” (the faithful) who shall be changed by resurrection, not a system (vs. 50-54).  In Philippians 4:3, Paul also identifies fellow laborers in Christ will be written in the book of life.  These laborers were both Jew and Gentile.  They are the faithful people spoken of in Daniel.  Daniel 12:1-2 speaks of a resurrection from the dust of the ground of those written in the Book – A physical resurrection.  I Corinthians 15:20-23, presents the resurrection of Christ as physical and literal, not a non-visible spiritual resurrection.  It is simply not logical to devise a theology of system resurrection from the context of I Corinthians 15.  Preterists are obviously mistaken about both the “what and who” that is resurrected.  It is not a system that is resurrected, but a people.   Preterists do make a fine observation in verses 35-44.  The verses establish “that which you sow does not come to life unless it dies”.  The Preterist proclaims this cannot be the physical body being discussed for Paul also states in I Thessalonians 4:17, “Those who are alive and remain shall be caught up together with them in the clouds”. If some folks won’t die, but Corinthians says they aren’t given life unless they do, then the text cannot be talking about physical bodies.  The Preterist see this as a “gotcha” by applying it to all of I Corinthians 15.  However, it applies only to the text it is in.  Specifically, the context in question begins with the idea of the subjection of Christ back in vs. 27. Paul continues from there stressing the need for the Christian to be in subjection or to die to self.  This is a discussion of the spiritual to present the qualifications for the resurrection of the physical.  This is not a gotcha, but a “How to”.

In addressing what happens to hope if earth is heaven, the answer given by a Preterist I had the luxury of talking to was as follows: “Would you rather have the house plans or the house?”  I was told Jesus said there were many mansions in His Father’s house and He went away to prepare them (John 14:2).  The mansions were said to be the Christians.  Revelation speaks of the New Jerusalem coming down out of heaven (Revelation 21:2).  This was the Father’s House, the Kingdom, the Mature Church, Heaven placed upon earth in 70 AD.  The hope should be replaced with the reality of the blessings in front of us according to the Preterist.

The final portion of scripture to be focused on is 2 Peter 3.  Starting with vs. 3, Preterists focus on “the last days” and pop the where’s Christ been in the last 2000 years question.   Momentarily, consider the building of the Crazy Horse Monument in South Dakota.  It was started in 1948.  It has a long way to go yet.  Some day, when only 5% is left someone will say the project is in its last days.  Yet, it may be decades from being finished.  A time perspective can only come from understanding the scope of the project.  Man’s first phase was the patriarch age.  The second phase was the Mosaic Age.  The Last Age or Days are the Christian Dispensation.  There is no set time frame for its duration known by man.

2 Peter 3:4 continues as if it were describing Preterists, Uniformitarians, and Athiests.   Preterists do not believe the earth is going to be destroyed.  Verses 5-7 clarify they earth is being reserved for destruction.  It is established the Earth (Ge) was formed by water and the world (kosmos – read “nations” in Romans 4:13) was once destroyed by flood.  Then verse 7 establishes the earth (Ge) will be destroyed by fire someday as will ungodly men.  There should be no misunderstanding about the earth being literally destroyed.  Yet, the Preterist decides to change definitions for words.  They change the definition of earth and heaven to Judaism not including all other sin.  Then the destruction is changed to a single city.  This is completely improbable.  The audience is people in Pontus, Cappadocia, Asia, and Bythnia who don’t care about Jerusalem.

From verse 8-10, the Preterists are told the answer to their time statements about Christ’s second coming is God is being deliberate, not slow, so that all those who seek Him can come to repentance.  Rather than rejoice over God’s love they declare that “a day is as a thousand years” is not a description of God’s view of time but rather it means “when He says a thousand years he means a thousand years.  When He says a day He means a day.”  Therefore, when He says “last days”, the Preterist sees according to man’s time schedule. While there is no Biblical support for such a view, Psalms 90:4 supports God’s view of time being relative to Him, not man.

Verse 10 once again makes it clear like the second portion of Matthew 24 that when Christ comes it will be completely unexpected.  If something is going to happen very soon in man’s time, man would be prepared (see I and II Thessalonians), yet they were told a great number of things (which did not happen before 70 AD) were to occur.  Additionally, there is no manner in which the destruction of Jerusalem was like the approach of a thief (being quite visible for at least 5 years).  For 70 AD to have been the second coming of Christ would be a complete contradiction of context.

The remainder of 2 Peter 3 focuses on Christians being obedient while looking for a new heavens and earth. These same folks were told to be looking for the return of Christ in I Peter 1:13.  The Preterist declares the new heavens and earth are the Christian system.  Yet, the Christian system (the church) was already established with the forgiveness of sins on the day of Pentecost (Matthew 16:18, Acts 2:38, Acts 2:47).  Still, the Preterist presents Matthew 5:17-18 as support for their interpretation.  The Law of Moses was not to pass away until the Jewish system passed away.  The law had been nailed to the cross according to Colossians 3:14, but the Preterist states that the Colossian letter was to the Gentiles and it was for them that the law was put on the cross.  As can be seen the situation can become convoluted very fast.

To clear up the new heavens and earth situation, consider the Law of Moses.  In Galatians, Paul is very clear that to follow the Law resulted in being cast out by God.  There was no transition period of the Law of Moses with the Covenant of Christ. The old covenant was set aside when the new covenant came because it was old, weak, useless, and obsolete (Hebrews 7:18-19, 8:13). Christ fulfilled prophecy about himself to put the law away as Matthew 5:17-18 would have it (Luke 18:31). The term “New Heavens and Earth” is used in Isaiah 65 and 66 as well as in 2 Peter 3 and Revelation 21.  It references the changing of an environment. The folks Peter was writing to were looking for a changing of environment with the coming of Christ.  They were looking for a home eternal in the heavens (2 Corinthians 5:21).

What is the effect of believing Full Preterist doctrine?  A true Full Preterist must discard teaching on Baptism, the Lord’s Supper, the eldership, and assembly.  If they are mistaken and they are, such teaching will damn souls eternally.  The doctrine is not harmless.

Baptism is done away with because it is considered to be part of the many washings of the Old Law (Hebrews 9:10) and the new covenant did away with old things (Jeremiah 31:31).  Once the eternal days of the kingdom arrived in 70 AD, the purification process was done and no longer necessary.

The Lord’s supper is done away with because 1 Corinthians 11:26 states it shows “the Lord’s death till he come.” If Christ came in 70 AD and heaven began, there is no reason to remember Him anymore.  He is realized.  Luke 22:14-20 is fulfilled.

The eldership and the Church assembly are no longer necessary.  The eldership was responsible for shepherding the Church (I Timothy 3:5).  The Church is responsible for spreading the Word.  However, if all is fulfilled there is no longer need to spread the Word.  The office of the eldership and the Church assembly are obsolete.

If the above are given up in “heaven” many Christians ask why Preterists are still married, for Christ stated man would be like the angels and not marry in heaven (Matthew 22:30).  The Preterist calmly states the focus of the passage was not marriage, but rather the purpose of life.  They then quote Romans 14:17: “for the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit.” Yes, the Preterist has an answer for everything.

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Let not your heart be troubled

John 14: Let not your heart be troubled

What beautiful words “Let not your heart be troubled” (Jn.14:1, 27).  But, the apostles were troubled because one of them was a traitor and then Peter was warned that he would deny his Lord three times. So, how did Jesus calm their troubled hearts? He did so by giving them wonderful assurances to lay hold of, assurances that we can enjoy as a believer in Jesus Christ.

To begin with, one day Peter would “follow” Jesus to the cross (21:18-19; 2 Pet. 1:12-15), and then he would follow Him to heaven. Jesus, speaking of heaven, was not speaking of religious imaginations. Heaven is described as an inheritance (1 Pet. 1:4), a country (Heb. 11:16), a city (Heb. 11:16), and a home (vs. 2). It is the Father’s house and in it are mansions, meaning rooms or abiding places (14:23). And, Jesus Christ is now preparing places for all true believers, and each place will be beautiful.

Now, when Jesus was here on earth, He was a carpenter (Mk. 6:3). But, when he returns in glory, He will gather His people to take them home to Heaven. And, one day, our Lord will return for His people. And, what a place of love and joy it must be. In fact, the apostle John used many descriptions and comparisons for how wonderful heaven is (Rev. 21-22). And, it is a place where there is no death, sorrow, crying, pain, night, etc… But, not everybody is going to heaven, but rather only those who have trusted Jesus Christ (Acts 4:12). For, Jesus is the only way to the Father and no man comes unto the Father without going through Jesus Christ.

But, in vs. 7-11, we learn that we do not have to wait until we enter heaven to get to know the Father. We can know Him today and receive from Him the spiritual resources we need to keep going when the days are difficult. To “know” the Father does not mean as we may know a friend. “To know” is used in the same Biblical sense of the most intimate relationship between man and wife (Gen. 4:1), indicating a deep relationship. And, Paul confirms this in Phil. 3:10 saying, “That I may know Him.” And, it was Philip’s desire to know the Father even though Jesus was leaving soon. As you know, Philip had come a long way since that day Jesus found him and called him (1:43-45). And, the burning desire of every believer ought to be to know God better which is all the more reason to study the Word of God. As for Philip, it seems that he did believe that Jesus was in the Father and the Father in Him. This word “believe” is an interesting word in vs. 10-11 because the tense of the word means to “go on believing,” as if Philip was to continue to let his faith grow!

But, as one’s faith grows, we learn of the privilege we have in prayer (vs. 12-15). However, if God is going to answer our prayers and give us peace in our hearts, there are certain conditions that we must meet. In fact, the meeting of these conditions is a blessing in itself! We must pray in faith (v. 12). However, faith does not mean believe for one can believe in Jesus, but not confess His name, that is, not have enough belief to bring about a faith that will trust Him no matter what. But, faith is obeying him because we love him and whatever we do, must be done in the name of Christ, that is, by his authority, which includes our prayers. And so, praying in Christ name (vs. 13-14) indicates a wonderful privilege the child of God has and to know His nature, what He is and what He wants of us.

In addition to looking forward to heaven, knowing the Father and the privilege of prayer, Jesus had a great deal to say about the Holy Spirit in His Upper Room message, for apart from the help of the Spirit of God, we cannot live the Christian life as God would have us live it (vs. 16-18). We must know who the Holy Spirit is and what He does for us. He is called the Comforter (15:26; 16:7) and it means “called alongside to assist.” And, how wonderful it is that He is also called the Spirit of Truth for Jesus is the Truth (Jn. 14:6) and the Word of God is truth (Jn. 17:17). Thus, the Holy Spirit could never lie or lead us to do anything contrary to the Word of God. And, when the apostles were given such a promise that the Spirit would come upon them, He empowered them to accomplish God’s work. And so, on the day of Pentecost (Acts 2), He was given to God’s people to remain with them forever. And so, there is no need to have a troubled heart when the Spirit of God is with believer!

But, as Jesus was speaking all these things, in vs. 19-24, He focuses on His resurrection appearances when it mentions how the next time the world sees Him, He will come in power and great glory to judge lost sinners. And what a wonderful assurance it is that Jesus did not stay in the tomb. But, if we treasure and obey his word, then the Father and the Son will share their love with us and make their home in us. This means that as we yield to the Father, love the Word, pray, and obey Him, there is a deeper relationship with the Father, Son, and Spirit.

It is in this relationship that one has peace (shalom) and it is such a precious word (vs. 25-31). To some, it means wholeness, completeness, health, security, even prosperity. But God’s peace is not like the “peace” that the world offers. God’s peace depends on our relationship with him and our dependency in Christ. In the world, peace is something you hope for or work for; but to the Christian, peace is God’s wonderful gift, received by faith. It is a peace in spite of trials because Christians walk by faith instead of by sight like the world does. And, it is the Spirit of God that teaches us the Word and guides us through the truth, which gives us that peace, love and joy that calms a troubled heart (vs. 27).

Again, Jesus assured them that they would see Him again (vs. 28). And, how wonderful it is to have the Word of God before us, the Spirit working in us, the Savior above us and the Father making all things possible! And, while in vs. 30-31, it speaks of us having two enemies: the world and the devil, Jesus overcame them both (Jn. 12:31) and therefore, Satan nor the world can get a foothold on our lives, unless we permit it. Neither can trouble our hearts unless we allow it. And, that is because Jesus showed His love for the Father and for the world by voluntarily going to the cross and laying down His life. God laying down his life for me and you. I say this because both Jesus and the Father are one (vs. 28).

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Deborah: Resolves of Heart

Great Resolves of Heart

It was a time of war.  Israel had been oppressed by the Canaanite King, Jabin, for twenty (20) years.  Jabin’s right hand man, Sisera, had nine hundred chariots of iron (Judges 4:2-3).  With so many chariots, who could withstand him?  Nevertheless, when the children of Israel cried out to God, He heard, and raised up Deborah as a judge (Judges 4:3-4).  At his request, Deborah went with Barak, and defeated the armies of Jabin, and Sisera died at the hands of a woman, Jael (Judges 4:8-24).

After this great victory, Deborah wrote a song found in Judges 5.  In this song, she praises God for the victory, and recounts the circumstances that led up to the battle.  One expression in this song that catches the attention is found in Judges 5:15-16, “By the watercourses of Reuben there were great resolves of heart.  Why sattest thou among the sheepfolds, To hear the pipings for the flocks? At the watercourses of Reuben there were great searchings of heart” (ASV).

One might think that this thought is a compliment, but it is actually a criticism.  You see, while the tribes of Zebulun and Naphthali enjoined the battle, Reuben stayed at home with their flocks.  They passed great resolutions in their assemblies, but could not take themselves away from their comfortable pastoral life.  One commentator says:

Deborah first of all mentions the tribes which took no part in the conflict (Judges 5:15-17), and then returns in Judges 5:18 to the Zebulunites, who staked their life along with Naphtali for the deliverance of Israel from the yoke of the enemy. The enumeration of the tribes who remained at a distance from the conflict commences with Reuben (Judges 5:15 and Judges 5:16). In this tribe there did arise a lively sympathy with the national elevation. They held meetings, passed great resolutions, but it led to no practical result; and at length they preferred to remain quietly at home in their own comfortable pastoral life.

Many have “great resolves of heart,” but fail to execute upon those resolutions when it is time to act.  These “resolves” take many practical forms.  The Pharisees’ oaths in Matthew 5:33-37 were such “resolves.”  Failing to follow through on our commitments would be categorized as being such a “resolve.”  Passing national laws and then failing to enforce them may be categorized as such “resolves.”  It is good to have great resolves, but if we do not have the follow through to go with it, resolutions are meaningless, hypocritical, and at worst downright deceitful.

It has been said that the road to hell is paved with good intentions.  We may intend to do the right thing, have our heart right, and even say the right things, but if those intentions are not backed up with solid action, our intentions become vain.  James said it like this:

But be ye doers of the word, and not hearers only, deceiving your own selves.  For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass: For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was. But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed (James 1:22-25).

How many of us prefer the comfortable pastoral life to the life of service that Jesus’ demands?  Do we come to worship each week with great resolves of heart, but do nothing thereafter?  It is good to have a good heart, but it is better for that good heart to be followed by good activity of faith.  Let’s resolve not to be sideline Christians, but to put on the whole armor of God and engage the enemy (Ephesians 6:10-18).

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A Half Dozen Hypocrites

6 Hypocrites

The term “hypocrite” (as used in the Bible) means “imposter; deceiver; one who is playing a part, putting on an act.”  According to the Scriptures, there are at least six ways in which one can be classified as a hypocrite:

1. The man play-acting goodness (Matthew 6:2,5,16)
2. The man who, in the name of religion, breaks God’s laws (Matthew 15:1-9)
3. The man who conceals his true motives under a cloak of seeming respect or compliments (Mt. 22:15-18)
4. The man who hides an evil heart behind a facade of piety or holiness (Matthew 23:28)
5. The man who becomes spiritually blind (Luke 12:56)
6. The man, who in the cause of religion, seduces others from the right way (cf. Gal. 2:13; 1 Tim. 4:2; 1 Pet. 2:1)

Hypocrites are found in every walk of life: in friendships, in family relationships, in politics, in religion, etc.  The question is, are you one?  Being that there is no place for hypocrites in heaven (Matt. 24:51), it is important that you answer that question.  You may be able to fool your buddy, your brother, or your preacher, but you can never fool God (Heb. 4:13).

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