Summary, Part 6 (final) ii. Mortify idleness. It is the enemy of self-discipline and the devilâs playground. Just as stagnant water isnât clean, stagnant men draw all sorts of uncleanness. Davidâs sin with Bathsheba began when he was idling at home. Know your heart and know your temptations and donât go near them. Sin doesnât start at sinful activity but long before, when the conscience was seared by degrees. If sin isnât crucified in the heart, it will be enticed with the eyes and then pursued by the feet. Either we can kill sin or sin will kill us.
Summary, Part 5 d. Fear God. All sin is offensive to Him. One who fears God will never find darkness dark enough to hide his sin. God is not merely dreadful: He delights in blessing they who please Him. e. Fear yourself. Sin feeds on pride, the mother of all sin. Humility is the way of holiness. âThe best way to never fall is to ever fear.â f. Pray often that you would not be led into temptation, but delivered from evil. Imagine the irony of following through on the thought that put us on our knees. g. Mortify sins that often accompany sensuality. Sexual sin is rarely found alone. The Sodomites were known for their self-indulgence (Ezek 16:49). i. Mortify gluttony: it is more than over-eating, but the fruit of self-indulgence. In 1 Cor 9, Paul talks about how athletes control everything they do: their eating, sleeping, and training. Jenkins: the fuel of excess ignites the fire of lust. Esau was a greedy eater and a fornicators. Our own culture encourages us to satisfy all our cravings. Drunkenness is another form of self-indulgence, and it is often associated with woman-chasing.
Summary, Part 4 6. AVOID LIKE A PLAGUE ANY ACTIVITY OR ENTERTAINMENT THAT DULLS YOUR CONSCIENCE TO THE WICKEDNESS OF SEXUAL SIN [26:04]. Not just physically, but spiritually we are what we eat. The danger in so much entertainment is that it presents us with a world of moral neutrality that we can dismiss as ânot being realâ. This is the folly of the pagan misunderstanding at the beginning of this message. We are to be wise as serpents and innocent as doves because if weâre not the former we wonât be the latter. Christian liberty ends where the entertainment of sin begins. 1 Pet 1:15-16 is a call to resemble our Father. 7. GUARD YOUR HEART, BECAUSE IT A SEED-BED OF LUST [30:11]. a. Seek to gain an inward sense of your sorrowful corruption. Our hearts are more deceitful than anything else and desperately wicked. Sexual sin begins there. b. Banish unclean reflections and wicked plans. Sexual sin is to be killed in the womb and shown no mercy. In the face of sin, holy ruthlessness is the need of the hour. c. Beware of plausible excuses for justifying uncleanness. âExcuses are the lies we tell ourselves.â They tell us that the bad is actually good, or that it is not our fault or is acceptable in light of a more important good.
Summary, Part 3 4. IF YOU WOULD MAINTAIN A HOLY DETESTATION OF SEXUAL SIN, USE BIBLICAL TERMS FOR SEXUAL SIN AND AVOID POPULAR WORLDLY EUPHEMISMS FOR IT [19:02]. Euphemisms not only soften moral evil, but put it in the company of neutrality and even good. An obvious consequence of this is calling good evil and evil good. We must speak the truth in love: that does not just mean speaking lovingly, but speaking truthfully. Using biblical terms for sin not only keeps us thinking biblically, but it lets others know where we stand. If someone talks to you about âsexual libertyâ, do you think youâre listening to a Christian? Prov 29:25 â âThe fear of man lays a snare, but whoever trusts the Lord is safe.â Being âbold as a lionâ can simply mean speaking the truth as God gives it to us. 5. COVENANT BEFORE GOD THAT YOU WILL CONFINE SEXUAL ACTIVITY TO YOUR MARRIAGE BED [24:20]. âActivityâ does not only include physical acts, but spiritual dispositions. Job made a covenant with his eyes. A preacher once falsely said, âThe first look is free, but the second comes at a price.â But even the first can cost a dear price. Women need to be aware of this as well.
Summary, Part 2 c. God, by His Holy Spirit, empowers His people to endure the influences of their natures and cultures. Christians are born again; weâre not what we once were. 2. THEY WHO INDULGE THEMSELVES LITTLE KNOW WHERE THEY WILL STOP [11:23]. We saw this in the cities of the plain. Innocent flirtation can become wholesale flirtation: one allowance usually leads to another. 3. OFTEN RECALL BIBLICAL EXAMPLES FOR WARNINGS AGAINST SEXUAL SIN [12:35]. God put them in His word for a reason. They are not âBronze Age storiesâ, but essential warnings to every age. Samson and David are just two examples of the grave consequences of sexual sin despite their blessed standing among Godâs people. In Gen 34, Dinahâs curiosity led to her own rape and her brothersâ bloody retribution. Lotâs incest begat the cursed Moabites and Ammonites, perpetual enemies against Godâs people. The foolish man in Proverbs lost everything because of sexual sin. Sexual sin embitters us and saps our spiritual, physical, and material strength. Passages for consideration, just a few among many: Heb 13:4, 1 Cor 6:9-10, Eph 5:5, Rev 21:8. In Rev 22:15, âdogsâ may refer to homosexuals. If one is inclined to give that sin a pass, note the company in which that passages includes him.
Summary, Part 1 When God regenerates someone, He regenerates the entire person. The common pagan notion is that spiritual regeneration entails only the spirit, as if one can go on defiling his body while somehow preserving his spirit. But God didnât make us that way: He made us as a psychosomatic union of body and soul. This is why the body is resurrected and judged in the last day even after the soul is judged at death. How we treat one is reflected in the other. This message will present seven exhortations, observations, helps, and hints on refraining from sexual sin. 1. BE CERTAIN THAT GODâS WILL FOR EVERY CHRISTIAN IS SEXUAL PURITY [starting at 3:25 of the audio]. 1 Thes 4:3-7, 2 Tim 1:9 â we must not imbibe the sexual spirit that characterizes our age as it characterized the Gentiles in Paulâs day. But tragically, current surveys are showing that todayâs churches are fighting uphill battles with their own congregations. OBSERVATIONS: a. More and more professing Christians are influenced by the world more than by the Bible. b. God has one universal, timeless standard for sexual purity. We must be careful in listening to appeals to the âchanging timesâ. God does not change, thus His standard does not change.
Summary, Part 6 (final) 16. WE MUST LEARN FROM GODâS JUDGMENTS IN THIS WORLD [53:57]. Even if Sodom were our only example, it would be more than enough. Either we take heed from His judgments or travel down the same roads into judgment (Ps 119:104, Prov 14:12).
Summary, Part 5 12. IN ALL AGES GOD IS THE SAME [45:26]. He and his standards donât change. His methods may change from age to age, but His eternal punishment remains the same. If Sodom and Gomorrah were a warning, think of the fate of those who failed to heed it. John MacArthur: âIf God doesnât punish America for these sins, He owes Sodom and Gomorrah an apology.â 13. GOD IS GRACIOUS EVEN WHEN EXHIBITING THE GREATEST SEVERITY [47:44]. He gave Sodom a chance to repent, and offered them as a warning to others. His justice magnifies His mercy. 14. IF WE TRULY LOVE OTHERS, WE WILL SEEK TO TURN THEM FROM SIN AND THE SUFFERING THAT FOLLOWS [49:15]. Silence in the light of such a warning is not love. Itâs even worse than hatred: love tells hard truths. We glorify God by overcoming the fear of menâs faces and pointing them to the one who delights in cleansing sinners. 15. MEN WHO COMMIT THESE SINS TODAY ARE GUILTIER THAN THOSE WHO COMMITTED THEM IN THE PAST [51:56]. They are ignoring the light of redeeming truth. Sodom had no church, yet was judged. Churches abound among us. Imagine what could befall us compared to it, especially when so many of those churches are now giving homosexuality a pass. Does the Bible give it a pass?
Summary, Part 4 7. GOD PROPORTIONS HIS PUNISHMENT TO MENâS SINS [35:13]. His punishment of the cities was as scorching and notorious as their sin. 8. GOD SPEAKS THROUGH DIVINE JUDGMENTS AS WELL AS THROUGH HIS WORD [36:18]. His judgments are visible sermons. He who doesnât heed the words of Scripture will not heed the words of providence. 9. NOTORIOUS PUBLIC SINNERS OUGHT TO BE MADE OPEN EXAMPLES OF GODâS WRATH [38:39]. America is very guilty for not only not condemning homosexuality, but for embracing its open agenda, even granting it special privilege. 10. WE NEED NOT ONLY THE ENTICEMENTS OF GODâS LOVE BUT THE FEAR OF HIS WRATH TO KEEP US FROM SIN [40:10]. Burnt sodomites should make us fear the fire. Fear of God is not only the beginning of wisdom, but the beginning of sober faith. 11. THERE IS A PRONENESS TO SINS IN EVERY PEOPLE OF EVERY AGE [44:22]. Whether itâs Sodomites or Cretans or todayâs homosexuals, men reject the light because their deeds are evil. And once-great denominations are falling for this as well. But God will protect His people, and they will remain the light and conscience of the world.
Summary, Part 3 ABIDING LESSONS: 1. GODâS ESPECIAL DETESTATION OF SEXUAL SINS [27:24]. Though all sin is rebellion against God as lawmaker, this kind of sin is rebellion against God as creator. It defies the light of nature. 2. GODâS EQUITY AND RIGHTEOUSNESS [28:30]. God repays sin in kind. 3. GODâS PATIENCE WITH EVEN GRAVE SINNERS [29:24]. We donât know how long this went on in these cities, but it was long enough for them to become known for it. The Bible calls Godâs judgment a strange work, but that doesnât mean that it is never certain for the unrepentant. Each of us would have been cast into Hell long ago if God hadnât been patient with us. 4. GODâS MERCY DOES NOT OVERTHROW HIS JUSTICE [30:29]. God granted Abrahamâs plea for mercy but still executed justice. In our own time, in light of the radical homosexual agenda, which is itself judgment from Heaven, we must pray that God remember mercy. 5. NOTHING IS MORE TERRIBLE THAN THE WRATH OF GOD [31:56]. As we embrace our sin, God judges us with more sin and then destruction. Remember that even the lusts of the heart make us guilty before God. 6. YET MORE HEINOUS SIN SHOWS CONTEMPT FOR THE GOSPEL [33:13]. Sinning despite the light of truth compounds the mere sin itself.
Summary, Part 2 2. WHAT KIND OF FIRE DID GOD USE TO CONSUME SODOM AND GOMORRAH AND THEIR SENSUAL SISTER CITIES [14:44]? He used a threefold fire: first, the fire of lust, both as a sin and as a punishment; second, the fire of Hell, or literal fire. Note its characteristics: it was miraculous: it was sent by God and came from Heaven. It was colossal: it was a deluge, coming from above and below. It was sudden: it did not begin with a small fire, but came in full force without warning. It was tormenting: it is the most excruciating way to die. It was destructive: the cities and everything and everyone in them were left without a trace. The Dead Sea covers them now; it is known for its stench and lifelessness. It was revealing: it shows Godâs detestation of their sin. The third fire for these cities was eternal, where the worm of conscience never dies and the fire of Hell is never quenched. 3. WHAT LESSONS SHOULD WE LEARN FROM GODâS PUNISHMENT OF SODOM AND GOMORRAH AND THEIR SISTER CITIES [26:21]? âExhibitedâ means to put on display for public review, and âexampleâ carries the idea of proof. Together they indicate that God has put the divine judgment of these cities on display for all to see.
Summary, Part 1 In 2 Pet 2:6-10, Peter uses the examples of Sodom and Gomorrah and Lot to argue that God rescues the righteous and condemns the wicked in due time. In Jude 5-7, we get a historical review of those who have fallen apostate: the Hebrews in the wilderness, the fallen angels, and apostate pagans. In verse 7, we see that Sodom and Gomorrah were not only punished, but serve as an example. C. THE SENSUAL CITIES: THEIR FIERY PUNISHMENT [starting at 8:07 of the audio]. QUESTIONS TO CONSIDER: 1.WHY DID GOD PUNISH SODOM AND GOMORRAH AND THEIR SENSUAL SISTER CITIES [9:30]? Because they justly deserved Godâs wrath for their consummate wickedness. God does not punish rashly; He confirms what He judges. As He went down to see the offense at Babel, He sent angels to see the offense at Sodom. Though He already knows all things perfectly, He conveys to us in our own languages that He observes, considers, and determines things by His own counsel.
Summary, Part 4 (final) V. JESUS IS GLORIFIED THROUGH GODâS SELECTIVE PLEASURE (VV. 29-30) [38:54]. âThe multitudeâ probably refers to unbelieving Jews. To them, Godâs voice was just a loud, undistinguishable sound. We are taught an important lesson here by the ignorant response of the multitude: God must give us ears to understand His word. The natural man is incapable of entering into divine things (Jn 8:43, 1 Cor 2:14). God speaks clearly, but only they whom He has illumined can hear him (Mt 11:25-27). We are met here with a practical application regarding profitable hearing: our spiritual condition determines the benefit we receive from the preaching of Godâs word. We have a personal responsibility to receive blessing from preaching. Finally, a carnal or worldly spirit in true Christians will prevent even them from understanding and profiting from the word of God. Do we live the spiritual lives begotten from Jesusâ death and resurrection?
Summary, Part 3 PRACTICAL OBSERVATIONS [35:47]: 1. God will uphold us when He calls upon us to suffer for His name, just as He upheld His Son. When has God ever failed us? 2. God glorifies Himself through the enablement He gives us to bear up when suffering for His Name. He saves us not just for our deliverance, but for His glory. And we have all sorts of deliverances that we never even suspect. 3. Let us have as our exalted goal in life the glory of God in all that we do. This has calmed many suffering hearts.
Summary, Part 2 APPLICATION: We glorify Christ by serving Him in the same way He glorified His Father by serving Him. By service that glorifies Christ, 1) we prove we are His disciples, 2) we know that we have eternal life, and 3) we will be honored by the Father. III. JESUS IS GLORIFIED BY GODâS SUSTAINING POWER (V. 27) [24:00]. His anguish must have been indescribable. But all the world would have been lost if He hadnât gone through with it. OBSERVATION: We behold here a marvelous expression of both the kindness and severity of God: not in His dealings with sinners, but in His dealing with His beloved Son on behalf of His elect. IV. JESUS IS GLORIFIED IN FULFILLING GODâS SAVING PURPOSE (V. 28) [30:47]. Immediately after His anguish, Jesus resolves to glorify the Father, something He purposed in everything He said and did. In our own temptations, we often best glorify God not by stepping out of them, but finding His strength in them. Jesusâ resolve was not passive acquiescence, but an active desire to glorify His Father.
Summary, Part 1 In verse 23 of Jn 12:20-30, âthe hourâ refers to the whole complex of events facing Jesus before the critical last events of His life. Where He refers to Himself as the Son of Man, He is very conscious of His deity, and perhaps even has Dan 7:13 in mind. In this message, we examine five different ways in which our Lord is glorified. I. JESUS IS GLORIFIED IN HIS SEARCHING PREDICTION (V. 24) [starting at 9:55 of the audio]. âSearchingâ, indicates that He speaks with thoughtfulness and penetration. This prediction of his death and resurrection intimates its absolute necessity: if He hadnât died, there would be no fruit; it promises its great fruitfulness; it indicates its solemn significance: its significance is cosmic; and it suggests our vital personal interest: He is speaking for His listenersâ benefit, and they include each one of us. II. JESUS IS GLORIFIED IN HIS SERVING PEOPLE (VV. 25-26) [14:22]. We must first be His fruit before we can bear fruit. As He gave His life for us, we must give our lives for Him. This passage is as much about Him as it is about us. It illustrates a seeming paradox of the Christian faith: we gain life by losing it. Indeed, resurrection requires death.
A Timely Message This is a timely message for sure. Is there confusion over the widespread approval of homosexuality in the church? Have you been told the loving response of the church is to embrace, celebrate, and sanctify this sin? Here, Pastor Nutter lays out the true loving response to homosexuality from the church. We are called to be light and salt to the world. This sermon walks you through what God has to say about sexual sin, how we are to respond, and the hope in Christ we are to share with those who are enslaved to sin. I encourage you to share this message with others who have exchanged Godâs truth for a lie.
Summary, Part 3 (final) This is why they are especially militant in not only promoting their lifestyle, but in forcing others to accommodate it. It is moral insanity (Gen 19:4). 3. WHY IS THE SIN OF HOMOSEXUALITY (âINDULGING STRANGE FLESHâ) SO CORRUPT? [45:28] a. It is utterly contrary to the law of nature. âQueerâ was an allusion to this obvious fact. b. Only this sin and the sin of bestiality are described as pollution with strange flesh. They are similar because they defy the function of nature. OBSERVATIONS ABOUT HOMOSEXUALS FROM THE OLD AND NEW TESTAMENTS [48:55]: 1. Homosexuals make every provision to practice their sin and to promote their lusts. They are unique in this manner. It is an open sin in a degenerate culture. And it must be universally accepted so that homosexuals can accept it themselves. 2. Homosexuals exhibit impudence and shamelessness in sinning, not fearing how they are regarded by the rest of the world. They glory in that of which they should be ashamed and flaunt it in their public parades. 3. Homosexuals are guilty of idolatry, since they make their sin their god. In fact, their identity is so wrapped up in their sin that they become their own god. 4. Homosexuals may be saved, since homosexuality is not the unforgivable sin. Godâs grace is greater than their sin (1 Cor 6:11).
Summary, Part 2 2. It is an infatuating sin, taking away the heart. Once one engages in such sin, one is practically powerless to disengage. 3. It is a sin that injures others: sexually-transmitted diseases, infidelity, abortion, etc. 4. It is a sin that induces the commission of other sins: pornography, lying, hypocrisy, extortion, adultery, rape, even murder. 5. It is a sin that especially dishonors the body. It defiles and destroys it. We were made to glorify God and to enjoy Him forever. 6. It is a sacrilegious sin; it takes from God what belongs to Him (1 Cor 6:15-16, 18-20). 7. It is a characteristically heathen sin. The heathen give vent to all their inclinations (1 Thes 4:15, Rom 13:13). 2. WHAT IS THE SIN TO WHICH JUDE REFERS AS âGOING AFTER STRANGE FLESHâ AND WHY IS IT THE EPITOME OF REBELLION AGAINST GOD? [26:44]. It refers to homosexuality. Even nature teaches that it is wrong and violates Godâs design. Rom 1:18-32 â homosexuals radically suppress the truth. Their practice does violence to the anatomy; indeed, homosexuals live shorter lives. Yet they still give mute consent to Godâs order: as couples, they take âmaleâ and âfemaleâ roles. And with the law on their hearts, they know they are worthy of eternal destruction.
Summary, Part 1 Having detailed three historical examples of apostates whom God destroyed, we find that a sin common to all of them is rebellion. The sensual ones rebel against Godâs created order. Today, the authority of the Bible is again an issue in the church. We see in Gen 19 how Lot pictures the compromised church. But there is no middle ground with regard to the Bible. Last week, we examined the identity of the pagansâ sensual cities last week. This week, we move on to B. THE SENSUAL CITIES: THEIR PERVERSE DISORDER (Jude 7b) [starting at 9:32 of the audio]. This study will ask three questions: 1. WHAT IS THE SIN OF âGROSS IMMORALITYâ AND WHY IS IT SO DETESTABLE TO GOD? It is a general reference to all sexual sin. The Greek word is also the root of the English word âpornographyâ. God made us male and female, and sex is to be confined to a marriage between them. At a point in time, the Sodomite cities abandoned themselves to gross immorality. We see the Hebrews do it in Num 25. PRACTICAL IMPLICATIONS REGARDING THE SIN OF GROSS IMMORALITY [13:41]: 1. It is a close and cleaving sin, much cherished by corrupt nature. It is hard to resist. It is a sin of the body and of the heart.