Know Thyself

Sermon 1: Man and God[1]

You must know God (Proverbs 9:10; Psalm 8:1, 4, 9).

In one of Plato’s dialogues, Socrates suggests that wisdom is knowing yourself by way of his usual questions. [2] John Calvin agrees in part but adds an important detail. “True and sound wisdom,” says Calvin, “consists of two parts: the knowledge of God and of ourselves.”[3] Calvin, correctly notes that true knowledge of ourselves cannot come unless we know the God who made us.[4]

First, you must know God through His two books (Psalm 19; Psalm 14:1).

The third answer in the Baptist Catechism states: “The light of nature in man and works of God, plainly declare, there is a God; but his word and Spirit only do it fully and effectually for the salvation of sinners.” God’s first book is His works (Psalm 19:1; Romans 1:19-20; 2:14-16). God’s second book is His Word (Psalm 19:7-11; 2 Timothy 3:15-17; John 17:3; 2 Peter 1:21).

Second, you must know God’s unity.

There is only one God (Deuteronomy 6:4; 5:6-10; Isaiah 41:21-29; Psalm 115:4-8; 135:15-17; Mark 12:29-30). The One God is incomparable (Psalm 89:5-8). God is incomprehensible. To say God is incomprehensible is to say that we as limited creatures cannot know Him exhaustively or fully. God is self-existent. To say God is self-existent is to state that God is and never was not (Exodus 3:14; 3:4; John 5:26). God is simple. To say God is simple is to say that He is not made of parts (Exodus 3:14; Galatians 5:22-23).

God is eternal. To say God is eternal is to say that He has no beginning or end (Revelation 1:8; Isaiah 44:6; Psalm 90:2). God is immense. To say God is immense is to say He is not limited to space or is not able to be measured (Psalm 139:72; Chronicles 2:6). God is immutable. To say God is immutable is to say that He does not change (Malachi 3:6; James 1:17). God is infinite. To say God is infinite is to say that God has no limit (Job 11:7-9). The One God is relational. God is the creator of all. To say God is the creator of all is to say that all things outside of God were made by Him (Genesis 1:1; 1 Corinthians 8:5–6). God is the sustainer of all. To say God is the sustainer of all is to say that He upholds all that He has made, and apart from Him, they would no longer exist (Hebrews 1:3; Matthew 10:29–30). God is the sovereign ruler of all. To say God is the sovereign ruler of all is to say that He governs or guides all that He has made to His perfect, just, and good ends (Psalm 103:19; Job 42:2). God is good. To say that God is good is to say that He is that which is most desirable, and in Him, there is nothing bad, by Him, there is no wrong done by Him, and His ends for all His acts are beautiful, lovely, and perfect (Psalm 119:68). God is merciful. To say God is merciful is to say that He helps the helpless and saves the hopeless (Psalm 145:9; Lamentations 3:22–24; Exodus 33:19). God is just. To say God is just is to say that God gives to His creatures what they deserve in either grace or punishment (Psalm 25:8; Deuteronomy 32:4; Romans 3:21-26; 6:23). The One God is perfect. God is holy. To say God is holy is to say that God is transcendent and distinctly other from all that He has made(1 Samuel 2:2; 1 Peter 1:15-16; Leviticus 11:44). God is wise. To say that God is wise is to say that God “understands all things understandable”[5](Psalm 147:5; Psalm 139:2-6). God is free. To say that God is free is to say that He wills and does all things without necessity but freely (Psalm 135:6; 115:3). God is all-powerful. To say God is all-powerful is to say that God has all power to do what He in His infinite wisdom wills[6] (Romans 8:28). We with the books of God’s works and word must confess that the One God is incomprehensible, self-existent, simple, eternal, immense, immutable, infinite, the Creator of all things, the sustainer of all things, the sovereign ruler of all things, good, merciful, just, holy, wise, free, and all-powerful. In sum, He is incomparable. We must understand this truth, for we are one of His creatures, and our true nature can only be seen in the radiance of His incomparable perfection.

Sunday Morning

1. You must know God and worship Him exclusively.

2. You must know God and worship Him repentantly.

3. You must know God and worship Him Christo-centricly.

Third, you must know God’s Trinity (Matthew 28:18-20; 2 Corinthians 13:14)

There is one and only one God. This One God is three co-equal and co-eternal persons: Father, Son, and Holy Spirit. The three persons possess the one and common undivided divine nature. They are distinct from each other through the ways in which they relate to each other. The Father is God and distinct from the Son and the Spirt (John 1:4, 18; 5:17-26; 8:54; 14:12, 13; 1 Corinthians 8:6; Ephesians 2:9; Psalm 2:7-9; 40:6-9; Isaiah 53:10; Matthew 12:32; Ephesians 1:3-6). The Son is God and distinct from the Father and the Spirit (John 1:1; John 1:14; John 1:3; Colossians 1:16; John 20:28; Matthew 28:17; John 17:5; John 14:15-31). The Spirit is God and distinct from the Father and the Son (Acts 5:3-4; Exodus 31:3; Acts 5:3-4; 1 Corinthians 3:16; 2 Peter 1:21; Psalm 139:7-10; Isaiah 40:13-14; 1 Corinthians 2:10-11; Genesis 1:2; Job 26:13; 33:4; Psalm 104:30; Jn 3:5-6; Titus 3:5; Romans 8:11; Matthew 28:19; Rom 9:1; 2 Corinthians 13:14; Luke 1:35; Matthew 3:16-17).

The Father, Son, and Spirit operate inseparably (Genesis 1:1, 2; John 1:1-4; Ephesians 1:4-14; John 1:1; 3:16; 5:20; 14:11; 17;21; 10:38; Hebrews 1:3; Psalms 2:7; John 14:26; 15:26). Each person is truly and equally God (Matthew 28:19).

You must come to know God and Worship Him.

You must worship God exclusively. You must worship God exactly.

Sermon 2: Man and Creation

First, you are human, so you are created by the Triune God (Genesis 1:1-2:3; 1:6, 7, 3, 9, 11 14, 15, 20, 24; Genesis 1:10, 12, 18, 21, 25; Genesis 1:31; Genesis 2:7; Genesis 1:26; Genesis 1:26-31; Genesis 2:16-17; Hosea 6:7; Romans 5:12-14; John 1:1-4, also see Proverbs 8:22-31, considering 1 Corinthians 1:24; Colossians 1:15-17; Hebrews 1:10-12, citing Psalm 102:25-27; Genesis 1:27).

John Gill says, “Man was made last of all the creatures, being the chief and masterpiece of the whole creation on earth.”[7]

Second, you are a human, so you are created in God’s image (Genesis 1:26-28; Genesis 5:1-3; Luke 3:38; Genesis 3; 6:5; Genesis 9:6; James 3:9; 1 Corinthians 15:45; 2 Corinthians 4:4; Colossians 1:15-17; 2 Corinthians 3:18; Ephesians 4:22-24; Colossians 3:9-11; Romans 8:29; 1 Corinthians 15:49).

An “image” is an artistic depiction of something. A “likeness” is an appearance, pattern, or similarity of something.[8] As God’s image, humanity was created “to be a limited, temporal revelation of his infinite, eternal attributes, particularly the attributes of God’s power, wisdom, and goodness, which the creation account highlights (Genesis 1).”[9]

Third, you are a human, so you are created both body and soul.

The first man and all his descendants after him are composed of two distinct parts—body and soul—that function in harmony. Functional Unity (Mark 10:30, not Mark 13:30; 1 Thessalonians 5:23; 2 Corinthians 7:1; Genesis 2:7; Romans 12:1). Two Distinct Parts(Ecclesiastes 12:7; Matthew 10:28; Luke 1:46-47).

The Body The body is the visible and physical component of a human being. It includes various tissues, parts and organs joined together to make the whole biological system. The body of the Christian is created, fallen, sanctified, and glorified[10] Creation (Genesis 1:31; Psalm 139:13; 1 Corinthians 9:27; 1 Timothy 4:8) Fall (Romans 6:23; Genesis 3; Genesis 3:16, 17-19; Genesis 5) Redemption (1 Thessalonians 5:23; Philippians 3:19; Proverbs 23:20-21; Proverbs 6:6-11; 2 Thessalonians 3:10-11; Colossians 3:1-11; 1 Corinthians 6:13-20; 1 Corinthians 6:20; Romans 6:13; 2 Thessalonians 3:12; 1 Timothy 5:8; Ephesians 4:28; James 3:9-10; Genesis 2:24) Resurrection (1 Corinthians 15:50-53; Philippians 3:20-21; Romans 8:11, 18-25; 2 Peter 3:8-13; Revelation 21-22; Matthew 25:31-46). The Soul Wilhelmus à Brakel writes, “The soul is a spiritual, incorporeal, invisible, intangible, and immortal personal entity adorned with intellect and will.”[11] The Roman Catholic Philosopher Daniel Sullivan gives a helpful explanation of the soul as “that vitalizing principle, the principle, that is, by which a thing is able to perform the activities which we associate with ‘being alive.’”[12] In this sense, all that is living has a soul per se. Still, humans have souls with greater powers than digestion, reproduction, movement, or sensation. The powers of intellect and will set man above lessor creatures. The human soul is immortal in that by God’s design and providence, it does not die as the body does but returns to the Lord (1 Timothy 3:16; Genesis 2:7; Matthew 10:28; 18:8; 25:41, 46; Mark 9:43-48; Revelation 14:11; Ecclesiastes 12:7). The human soul is spiritual, immaterial, and invisible(Luke 24:39).

Fourth, you are a human, so you are created either male or female.

Creation (Genesis 1:27; Genesis 1:31; Genesis 2:18-25; Mark 10:1-12; Genesis 2:25; 1:28-31; 1 Corinthians 6:15-20; 7:1-16) Fall (Genesis 3; Genesis 1:26-31; 2:18-25; Genesis 3:1-7, 12-13; Genesis 3:12-13, 16) Salvation (Ephesians 5:22-33)

Fifth, you are a human, so you are created under the law.

Natural Law (Genesis 2:18; Romans 2:12-16) Natural laws are those rules that direct created things towards their created ends. David Haines and Andrew Fulford provide a helpful definition:

Natural law [is] that order or rule of human conduct which is based upon human nature as created by God, knowable by all men, through human intuition and reasoning alone (beginning from his observations of creation, in general, and human nature, in particular), independent of any particular divine revelation provided through a divine spokesperson; and, thus normative for all human beings.[13]

Positive Law (Genesis 2:16-17; Exodus 25-40; Leviticus; Matthew 28:19; 26:26-29) Positive laws are culturally situated laws put in place by legitimate authorities, whether they be human or Divine. These laws are not known intuitively or known by making observations but are stipulated or established by legitimate authorities. The Fall, Salvation, and the Law. You are a human, so you are under God’s law. You are under its condemnation if you are not a Christian. You are under it as a rule of life if you are a Christian.

Sixth, you are a human, so you are created with a vocation (Genesis 2-3; Hosea 6:7; Genesis 2:9, 16-17; 3:24; Genesis 3; Genesis 2-3; Genesis 2:16-17; 3:16-19; Genesis 3:24; Ephesians 2:1-3; Romans 1:18-3:20; Matthew 28:18-20; Acts 2:47; 1 Corinthians 10:31; Ephesians 6:5-9; Ephesians 5:22-6:4).

In essence, the biggest takeaway from this sermon is that you are not God and should therefore act accordingly.

Sermon 3: Man and Sin

Adam represented you and was under the Covenant of Works (Genesis 2:8-17; 3; Hosea 6:7; Romans 5:12, 19; 1 Corinthians 15:21-22).

A covenant between God and man, according to Nehemiah Coxe, is “A declaration of [God’s] sovereign pleasure concerning the benefits He will bestow on [man], the communion they shall have with Him, and the way and means whereby this shall be enjoyed by them.”[14] There was a covenant made between God and Adam as the federal representative of all his offspring. The covenant blessings of life are through perfect obedience. The covenant curses of death are through any disobedience. Thus, it is a covenant of works.

Adam represented you and was able to keep the Covenant of Works (Ecclesiastes 7:29; Genesis 2:8-17; 3:7).

Adam represented you and broke the Covenant of Works (Genesis 3:4-6; Hosea 6:7; Romans 5:12-19; 1 Corinthians 15:21-22). Adam represented you and shares his sinfulness with you (Romans 5:12).

At birth you share in Adam’s guilt (Romans 5:18; Romans 3:20; Genesis 3:22-24). At birth you share in Adam’s corruption (Genesis 6:5; Romans 1:18-3:20; Romans 3:25; Ephesians 2:1-3). At birth you are a sinner (Psalm 51:5). From birth you commit actual sins (Ephesians 2:1-3; Matthew 15:10-20; 1 John 1:8-10) Sin is any lack of conformity to or transgression of God’s Law (1 John 3:4).

Adam represented you and shares his misery with you (Romans 5:12).

At birth you have no communion with God (Genesis 3:8, 10, 24). At birth you are under God’s wrath and curse (Ephesians 2:2, 3; Galatians 3:10). At birth you are subject to all of life’s miseries, death, and hell (Lamentations 3:37-39; Romans 6:23; Matthew 25:41, 46).

Adam represented you and you need a better representative (Romans 5:14).

Sermon 4: Man and Jesus

You need Jesus and He is true God (John 1:1-2; 18; 8:58; 20:28; Colossians 1:15-16; Philippians 2:6; Mark 6:50).

Jesus must be true God that “He might by the power of His Godhead sustain in His flesh the burden of God’s wrath and might recover and restore to us that righteousness and life which we lost” [15](Isa. 55:3, 8; Acts 2:24; 1 Pet. 3:18; John 3:16; Acts 20:28; 1 John 1:2; 4:9-10).

You need Jesus and He is true man (John 1:14; Hebrews 2:14-15; 10:5; Matthew 26:38; Luke 1:27, 31, 34, 35, 42; Galatians 6:4; Hebrews 4:15; 7:26).

Jesus must be man “Because the justice of God requires that the same human nature which has sinned do itself likewise make recompense for sin; but he that is himself a sinner, cannot make recompense for others” (Rom. 5:12, 17; 1 Pet. 3:18; Heb. 7:26).[16]

You need Jesus and He came according to the eternal Covenant (Ephesians 1:3-5; Titus 1:2; Philippians 2:5-11; John 17:1-5).

The covenant of redemption is a covenant between the persons of the Godhead to save a people out of sinful humanity. The Father promises to give a people to the Son. The Son fulfills a covenant of works to become man, obey the Law, and give himself as a substitute on the cross for the people promised to him. The Spirit works in and through the Son in his incarnation, life, ministry, death, and resurrection. He also is sent by the Father and the Son to apply the redemption promised by the Father and executed by the Son in calling, regenerating, gifting faith to, and preserving the elect.

You need Jesus and He has three offices: prophet, priest, and king(Acts 3:22; Hebrews 12:25; 2 Corinthians 13:3; Hebrews 5:5-7; Psalm 2:6; Isaiah 9:6-7; Matthew 21:5; Psalm 2:8-11).

Prophet As a prophet, Jesus reveals the will of God for our salvation to us by His Word and Spirit(John 1:18; 2 Peter 1:10-12; John 15:15; 20:31) Priest As a priest, Jesus by once offering Himself as a sacrifice to satisfy God’s justice and reconcile us to God; and in His continual intercession for us (Hebrews 9:14, 28; 2:17; 7:24, 25; Romans 3:25, 26). King As a king, Jesus subdues us to Himself, rules over us, defends us, and restrains and conquers all His and our enemies(Acts 15:14-16; Isaiah 33:22; 32:1, 2; 1 Corinthians 15:25; Psalm 110).

You need Jesus and He underwent humiliation (Philippians 2:5-8; Isaiah 52:13-53:9.

Active Obedience Jesus’ active obedience is his obedience to the law of God in the stead of His people (1 Corinthians 1:30; Hebrews 4:15-16; 2 Corinthians 5:21; Matthew 4:1-11; Galatians 4:4) Passive Obedience Jesus’ passive obedience is his willingly undergoing the punishment due His people on the cross (1 Peter 3:18; Philippians 2:5-9; Romans 5:12-17; Hebrews 2:6-10; 2 Corinthians 5:21).

You need Jesus and He underwent exaltation (Philippians 2:9-11; Isaiah 53:10-12).

Resurrection (1 Corinthians 15:3, 4; John 20:25-27) Ascension/Session (Acts 1:9-11; Romans 8:34; Hebrews 9:24) Return (Acts 10:42; Romans 14:9, 10; Acts 1:11; 2 Peter 2:4)

You need Jesus, so place your faith in Him (John 3:16; 1:12; Romans 3:21-25; 1 John 3:23; Galatians 6:14; 3:25).

Faith is the personal knowledge of, trust in, and rest on the person and work of Christ for the remission of sins, imputed righteousness, and eternal life. Renounce yourself as the source of your salvation. Cast yourself on Christ person and work. Receive Him and His salvation. Stay in Adam and die. Come to Christ and live.

Sermon 5: Man and Salvation

The people of God are elected in Christ (Ephesians 1:3-6, 9, 11; Romans 8:30; 2 Timothy 1:9; 1 Thessalonians 5:9; Acts 13:48).

The doctrine of unconditional election is God’s free (Romans 9:10-18; 11:2, 5-6) and eternal (Ephesians 1:3; Romans 9:10-13) choice of individuals (Ephesians 1:4-5; Romans 8:29; 9;10-16; Acts 13:48) for salvation in and through His Son Jesus. It is based on God’s good pleasure and perfect wisdom (Ephesians 1:5-10). It includes both the ends and the means.

The people of God are effectually called in Christ (John 6:37-40, 44).

Effectual calling is the work of God the Holy Spirit(2 Timothy 1:9; 2 Thessalonians 2:13, 14) where He convinces of our sin and misery (Acts 2:37), enlightens our minds in the knowledge of Christ (Acts 26:18), renews our wills (Ezekiel 36:26, 27), and persuadesand enables us to embrace Jesus as He is freely offered to us in the gospel (John 6:44, 45; Philippians 2:13).

The people of God are justified in Christ (Romans 3:21-26; 8:28-30).

Justification is an act of God’s free grace where He imputesthe active and passive obedience of His Son to us (Romans 5:17-18), pardoning all our sins (Romans 3:24, 25; 4:6-8) and accepting us as righteous in His Son (2 Corinthians 5:19, 21), received by faith alone (Galatians 2:16; Philippians 3:9).

The people of God are adopted in Christ (Ephesians 1:5; Romans 8:14, 29; John 1:12-13).

Adoption is an act of God’s free grace (1 John 3:1) where we are received into the number of God’s family and given rights to all the privileges of the God’s children (John 1:12; Romans 8:14).

The people of God are sanctified in Christ (Ephesians 1:4; Romans 8:29).

Sanctification is the work of God’s free grace (2 Thessalonians 2:13) where we are made more and more holy (Acts 20:32; Romans 6:4-6) by His Word and Spirit dwelling in us (John 17:17; Ephesians 3:16-19; 1 Thessalonians 5:21-23), destroying the dominion of sin (Romans 6:14), weaking and mortifying more and more our sinful desires(Galatians 5:24), and strengthening us more and more in all saving graces(Colossians 1:11)

The people of God are glorified in Christ (Romans 8:30; Philippians 1:6; 2:13; Ephesians 1:11-14).

Glorification is the work of God’s free grace (Romans 8:30; 2 Corinthians 5:5) where we are conformed to the fullness of Jesus’ resurrected likeness, partaking in full the blessings He has secured for us in redemption, including the reception of our resurrectionbody (1 Corinthians 15:43), deliverance from the final judgement (Matthew 25:23; 10: 32), eternal life (1 Thessalonians 4:17, 18), total freedom from sin, and perfect communion with God (1 John 3:2; 1 Corinthians 13:12).

The people of God are those who have a true faith in Christ (Isaiah 53:11; John 1:12; 3:36; Romans 11:20; Hebrews 4:2; 10:39).

Faith is not only a knowledge, where we surely assent to all things God has revealed to us in His Word (Heb 11:1-3; Gal 2:20; James 2:19), but is also an assured trust(Rom 4:16; 5:1; 10:10) in our heart by the Holy Spirit (Matt 16:17; John 3:5; Acts 10:45; Gal 5:22; Phil. 1:19), through the gospel (Mark 16:16; Acts 16:14; Rom. 1:16; 10:17; 1 Cor. 1:21), whereby we make our repose in God being assuredly resolved that remission of sins, everlasting righteousness, and life is given not to others only, but to us also and that freely through the mercy of God for the merits of Christ alone (Acts 10:42-43; Rom 3:24-25).”[17]

Are you a part of the people of God?

Sermon 6: Man and Sexual Perversion

God created sexual desires and activity to be enjoyed in covenant marriage.

Creation (Genesis 2:18, 20, 23-25; 1:28-31)

Fall (Mark 10:1-12; 1 Corinthians 7:8) Redemption (1 Corinthians 7:1-16) Resurrection (Mark 12:18-27)

God created sexual desires and activity to be enjoyed in covenant marriage, so fornicationis sin (Exodus 20:14; 22:16, 28-29; Matthew 15:18; Acts 15:29; Hebrews 13:4; Galatians 5:19; 1 Corinthians 5:1; 1 Corinthians 6:9, 18; Ephesians 5:3; 1 Corinthians 7:2; 1 Thessalonians 4:3).

Narrowly fornication or sexual immorality is any sexual activity that that occurs outside of the confines of covenant marriage.

God created sexual desires and activity to be enjoyed in covenant marriage, so adultery is sin (Exodus 20:14; 1 Timothy 1:8-11).

Narrowly, adultery is the voluntary sexual activity between at least one married person and someone else, violating the solemn marriage covenant. Broadly, it is applied to homosexuality (Leviticus 18:22) incest (Leviticus 18:6-18), bestiality (Exodus 22:19), fornication(Exodus 22:16), lust (Matthew 5:27-28), and unlawful divorce(Matthew 5:31-32). It is punishable by death under the Old Covenant which often made positive laws like this to show the wickedness of sin and point forward to the final judgment God executes on the wicked (Deuteronomy 22:22-24)

God created sexual desires and activity to be enjoyed in covenant marriage, so lust is sin (Matthew 5:27-30; Exodus 20:14, 17; 1 Peter 2:11; Romans 1:24-27; James 1:13-15; Matthew 15:17-20).

Sexual and sinful lust is the mere desire to commit sexual immorality. It is to have sexual desires for a person or persons to whom you are not bound in covenant matrimony. Thus, sinful lust would also include the willful consumption of pornography.

God created sexual desires and activities to be enjoyed in covenant marriage, so homosexuality is sin (Genesis 19:1-29 cf. Ezekiel 16:50 and Jude 7; Exodus 20:14, 17; Leviticus 18:22, 24-28; 20:13, 23; Romans 1:24-27; 1 Timothy 1:8-11, especially 10).

Homosexuality, whether it is to have sexual desiresfor someone of the same sex or commit sexual actions with someone of the same sex, is sinful.

God created sexual desires and activities to be enjoyed in covenant marriage, so sexual assault/rape is sin (Genesis 34; 2 Samuel 13:1-21; Deuteronomy 22:23-29; Mark 12:31; Genesis 1:26-27; Romans 13; Ephesians 5:32; Colossians 3:19).

We might group sexual assault and rape by saying that they any forced sexual act upon a person who does not want it. In both cases, whether rape or sexual assault, grievous sin is committed by the responsible party. Moreover, even in marriage forced sexual acts with an undesirous spouse are sinful.

God created sexual desires and activities to be enjoyed in covenant marriage and Christ has delivered you or can deliver you from all sexual sin (1 Corinthians 6:9-11, 18-20).

Sermon 7: Man and Murderous Obsession

God made man in His image, so murder is sin (Exodus 20:13; Genesis 9:6)

Murder is any premeditated or malicious killing of a human being or any killing that results from foolish negligence. Homicide is murder. Reckless manslaughter is murder (Exodus 21:28-29; Deuteronomy 22:8). Suicide is murder (Judges 9:50-57; 1 Samuel 31:1-7; Matthew 27:3-10). Abortion is murder (Psalm 139:13-16; Exodus 21:22-24). Self-defense is not murder (Exodus 22:2-3; Luke 22:35-38). Just capital punishment is not murder (Genesis 9:6; Romans 13:4). Just war is not murder (Luke 3:14).

God made man in His image, so partiality is sin (James 2:1; Leviticus 19:15; Exodus 23:3; Proverbs 17:5; 14:31; 1 Timothy 5:21; Ephesians 2:14; Galatians 3:28).

Partiality is giving preference to one person or group of people over another person or group of people. Classism is sin. Racism is sin. Bullying is sin.

God made man in His image, so unjust war is sin.

Understanding that all war is a result of sin and the fall, there are times in which a government may declare and a Christian may participate in just warfare (Luke 3:14). However, not all warfare is just. A just war is one that is done in self-defense either reactively and, with wisdom, preemptively (Exodus 22:2-3), declared by a government (Romans 13:1-7), a final resort (Deuteronomy 20:10-15), and against combatants with proportionality (Deuteronomy 20:14).

God made man in His image and Christ was murdered for image bearers like you and me (Acts 2:23; 1 Timothy 1:14; Romans 5:6; Colossians 3:9-10).

Sermon 8: Man and Gender Confusion

God made humans as either male or female in His image (Genesis 1:26-31; 2, 18-25; Mark 10:1-12).

The first two humans were created as two complementary genders by God’s good design.

God made humans as either male or female in His image, so sexism is sin (Genesis 1:26-28; James 2:1; Leviticus 19:15; Exodus 23:3; Proverbs 17:5; 14:31; 1 Timothy 5:21; Ephesians 2:14; Galatians 3:28).

Sexism is giving preference to one sex over another. As a form of partiality, it is sin.

God made humans as either male or female in His image, so transgenderism is sin (Genesis 1:27, 31; 2:7; Deuteronomy 22:5; 23:1; Mark 10:6; Ephesians 5:21-33; 1 Corinthians 11:2-16; 6:19-20).

For Scripture and most of human history gender and sex have been either synonymous or intimately connected. In the modern transgender debate, advocates for transgenderism separate these terms.

Sex, to them, refers to biological and anatomical traits.

Gender, to them, refers to emotional, internal, and social aspects of being masculine or feminine.

In other words, in the view of transgender advocates, one can be a biologically male and identify as a feminine or vice versa.

To be transgender then is to identify as the gender that is not commonly associated with one’s biological sex. [18]

God made humans as either male or female in His image, and that image is renewed in Christ (Colossians 3:9-10; Galatians 3:28; 1 Timothy 2:8-15; 1 Corinthians 6:19-20).

Resources

[1]For a fuller account of the doctrine of God presented in this chapter read Samuel Renihan’s Deity and Decree. Much of the contentment found in this work draws heavily upon it. Samuel D. Renihan, Deity and Decree (Kindle Direct Publishing, 2020). [2]Plato, The Dialogues of Plato, trans. B. Jowett, Third Edition, vol. 2 (New York; London: Oxford University Press, 1892), 505. [3]John Calvin, Institutes of the Christian Religion & 2, ed. John T. McNeill, trans. Ford Lewis Battles, vol. 1, The Library of Christian Classics (Louisville, KY: Westminster John Knox Press, 2011), 35. [4]Calvin, Institutes of the Christian Religion & 2, 39. [5] Renihan, Deity and Decree, 64. John Norton, The Orthodox Evangelist(London: John Macok, 1657), 16-17. [6]Renihan, Deity and Decree, 68. Norton, The orthodox Evangelist, 19. [7]John Gill, A Complete Body of Doctrinal and Practical Divinity: Or A System of Evangelical Truths, Deduced from the Sacred Scriptures, New Edition, vol. 1 (Tegg & Company, 1839), 384. [8]Joel R. Beeke and Paul M. Smalley, Reformed Systematic Theology: Man and Christ, vol. 2, (Wheaton, IL: Crossway, 2020), 162. [9]Joel Beeke and Paul Smalley, Reformed Systematic Theology: Man and Christ, vol. 2, 194. [10]Much of what I say here is indebted to Gregg Allison’s article in Southern Baptist Journal of Theology. Gregg R. Allison, “Toward A Theology Of Human Embodiment,” Southern Baptist Journal of Theology Volume 13 13, no. 2 (2009): 4-13. [11]Wilhelmus à Brakel, The Christian’s Reasonable Service, ed. Joel R. Beeke, trans. Bartel Elshout, vol. 1 (Grand Rapids, MI: Reformation Heritage Books, 1992), 310. [12] Sullivan, Daniel J. An Introduction to Philosophy: Perennial Principles of the Classical Realist Tradition. TAN Books. Kindle Edition. [13] Haines, David; Fulford, Andrew. Natural Law: A Brief Introduction and Biblical Defense (Davenant Guides Book 3) (p. 5). The Davenant Press. Kindle Edition. [14]Nehemiah Coxe, “Of Covenant-Relation to God in General,” in A Discourse of the Covenants That God Made with Men before the Law (J. D., 1681), 6. [15] Collins, Hercules. An Orthodox Catechism. RBAP. Kindle Edition. [16] Collins, Hercules. An Orthodox Catechism. RBAP. Kindle Edition. [17] Hercules Collins, An Orthodox Catechism, ed. Michael A. G. Haykin and G. Stephen Weaver (Palmdale, CA: RBAP, 2014), Q. 21. [18]J. Alan Branch, Affirming God’s Image: Addressing the Transgender Question with Science and Scripture(Bellingham, WA: Lexham Press, 2019), 22–24.