Untitled Sermon (2)

Many are familiar with the childhood game of of liking/loving a girl/boy

I love you , I love you not with the rose pedals

To shy to say it

So you played the game

i was in love with my wife and i bought Nancy a little stuffed animal

it said Gonga loves you, i crossed it out and said Gonga loves you

ti was a little love you love you not moment

the Lord desires our love

He wants our love for Him to be greater than anything else we love

we might love our spouses, children, job, home

but it should not exceed the love of our God

Christ is not defined, not designed by any name, by any word so often as that very word, “the Word, sermo, speech.” In man there are three kinds of speech; sermo innatus, that inward speech, which the thought of man reflecting upon itself produces within (he thinks something); and then sermo illatus, a speech of inference, that speech which is occasioned in him by outward things, from which he draws conclusions, and determines; and lastly, sermo prolatus, that speech by which he manifests himself to other men. We consider also three kinds of speech in God; and Christ is all three. There is sermo innatus, his eternal, his natural word, which God produced out of himself, which is the generation of the second person in the Trinity; and then there is sermo illatus, his word occasioned by the fall of Adam, which is his decree of sending Christ as a redeemer; and there is also sermo prolatus, his speech of manifestation and application of Christ, which are his Scriptures. The first word is Christ, the second, the decree, is for Christ, the third, the Scripture is of Christ. Let the word be Christ, so he is God; let the word be for Christ, for his coming hither, so he is man; let the word be of Christ, so the Scriptures make this God and man ours. Now “if” in all these, if in any of these apprehensions, “any man love not the Lord Jesus Christ, let him be anthema, maranatha.”

In man develops love in three ways

Inward, the thoughts,e speak to ourselves - man thinks something

Inward speech, the thoughts of man we speak to ourselves - man thinks something

Then we make a decision, we draw a conclusion, we determine it

which the thought of man reflecting upon itself produces within (he thinks something); and then sermo illatus, a speech of inference, that speech which is occasioned in him by outward things, from which he draws conclusions, and determines; and lastly, sermo prolatus, that speech by which he manifests himself to other men. We consider also three kinds of speech in God; and Christ is all three. There is sermo innatus, his eternal, his natural word, which God produced out of himself, which is the generation of the second person in the Trinity; and then there is sermo illatus, his word occasioned by the fall of Adam, which is his decree of sending Christ as a redeemer; and there is also sermo prolatus, his speech of manifestation and application of Christ, which are his Scriptures. The first word is Christ, the second, the decree, is for Christ, the third, the Scripture is of Christ. Let the word be Christ, so he is God; let the word be for Christ, for his coming hither, so he is man; let the word be of Christ, so the Scriptures make this God and man ours. Now “if” in all these, if in any of these apprehensions, “any man love not the Lord Jesus Christ, let him be anthema, maranatha.”

Then we manifest the thoughts and conclusions outwardly - - in love

we do that with one another and we do it with our love for God

We consider also the love of God

“any man love not the Lord Jesus Christ, let him be anthema, maranatha.”

Exploring 1 Corinthians: An Expository Commentary Part 6: Conclusion (1 Corinthians 16:1–24)

The word of greeting is now followed by a word of guidance (1 Cor. 16:22). The Corinthians are reminded of the Lord’s curse and of the Lord’s coming: “If any man love not the Lord Jesus Christ, let him be Anathema, Maranatha!” Paul has already used that word anathema in this letter. “No man speaking by the Spirit of God calleth Jesus accursed” (12:3). The word for love here is phileō, used only here by Paul. He normally uses the higher word agapaō. It is a serious thing not to love the Lord. Paul surely is not invoking a curse in this life on the Christ rejecter. But if a man does not love the Lord, there is no hope for him at last. This is not an imprecation, but a sad and solemn statement of fact.

Anathema is a Greek word. Paul drops it at once and, to emphasize the contrast, breaks into Aramaic. “Maranatha!” he exclaimed. “The Lord cometh!” That was the thought with which he wanted to leave them. In view of all their divisions and disorders and doubts, what better way could he have closed this letter? Let them go back to the beginning. Let them read it again, chapter by chapter, verse by verse, line by line. Let them read it with this thought uppermost in their minds, as they ponder each paragraph and weigh each God-breathed word—“The Lord cometh.”

Booty, J. (1990). “Love the Lord, Love Christ, Love Jesus.” In J. Booty & B. McGinn (Eds.), John Donne: Selections from Divine Poems, Sermons, Devotions, and Prayers (p. 153). New York; Mahwah, NJ: Paulist Press.

The word of greeting is now followed by a word of guidance

The word of greeting is now followed by a word of guidance (). The Corinthians are reminded of the Lord’s curse and of the Lord’s coming: “If any man love not the Lord Jesus Christ, let him be Anathema, Maranatha!” Paul has already used that word anathema in this letter. “No man speaking by the Spirit of God calleth Jesus accursed” (12:3). The word for love here is phileō, used only here by Paul. He normally uses the higher word agapaō. It is a serious thing not to love the Lord. Paul surely is not invoking a curse in this life on the Christ rejecter. But if a man does not love the Lord, there is no hope for him at last. This is not an imprecation, but a sad and solemn statement of fact.

The Corinthians are reminded of the Lord’s curse and of the Lord’s coming

“If any man love not the Lord Jesus Christ, let him be Anathema Maranatha!”

Paul has already used that word anathema in this letter

It is a serious thing not to love the Lord

Paul surely is not invoking a curse in this life on the Christ reject-er

If a man does not love the Lord, there is no hope for him at last

This is not an imprecation, but a sad and solemn statement of fact

I love Him not

Anathema is to be cursed or banned and it means destruction

An Indiana cemetery has a tombstone over a hundred years old that bears this epitaph:

1500 Illustrations for Biblical Preaching Death

An Indiana cemetery has a tombstone over a hundred years old that bears this epitaph:

Pause, Stranger, when you pass me by,

As you are now, so once was I.

As I am now, so you will be,

So prepare for death and follow me.

An unknown passerby had read those words and scratched this reply below them:

To follow you I’m not content,

Until I know which way you went.

The passerby was right, the important thing about death is what follows. Where are you going?280

An Indiana cemetery has a tombstone over a hundred years old that bears this epitaph:

Pause, Stranger, when you pass me by,

As you are now, so once was I.

As I am now, so you will be,

So prepare for death and follow me.

An unknown passerby had read those words and scratched this reply below them:

To follow you I’m not content,

Until I know which way you went.

The passerby was right, the important thing about death is what follows. Where are you going?

we surely do not want to be cursed of the Lord

i surely don't want you to be anathema to God

i want you to be saved

1500 Illustrations for Biblical Preaching Hell

“The watchman who keeps silent when he sees a fire is guilty of gross neglect. The doctor who tells us we are getting well when we are dying is a false friend, and the minister who keeps back hell from his people in his sermons is neither a faithful nor a charitable man” (J. C. Ryle).645

“The watchman who keeps silent when he sees a fire is guilty of gross neglect. The doctor who tells us we are getting well when we are dying is a false friend, and the minister who keeps back hell from his people in his sermons is neither a faithful nor a charitable man” (J. C. Ryle)

Give the plan of salvation

to avoid being cursed of God

2. I Love God

How do we love God

A. Believing in His Son

B. Obeying His commands

is a Greek word. Paul drops it at once and, to emphasize the contrast, breaks into Aramaic. “Maranatha!” he exclaimed. “The Lord cometh!” That was the thought with which he wanted to leave them. In view of all their divisions and disorders and doubts, what better way could he have closed this letter? Let them go back to the beginning. Let them read it again, chapter by chapter, verse by verse, line by line. Let them read it with this thought uppermost in their minds, as they ponder each paragraph and weigh each God-breathed word—“The Lord cometh.”

Untitled Sermon (2)

I Love you, I love you not