24-1215a - Detailed Summary

The speaker greets the audience again, expressing hope that the upcoming discussion will be deep but understandable. The speaker introduces a new sermon series titled "Beginnings," focusing on the first 11 chapters of Genesis. This series was inspired by an article by Kevin King, J.D., titled "Why Are We Losing Them?" The article argues that compromising the biblical account in Genesis to align with scientific theories has led young people to doubt the Bible’s accuracy, particularly regarding creation. The speaker explains that during their formative years, young people were left with unresolved questions about the reliability of God’s Word, especially the creation account. Over time, exposure to evolutionary teachings in schools and elsewhere, combined with increasing compromises by religious institutions, has resulted in many young people leaving the church with no intention of returning.

The speaker reflects on how the series on Beginnings, particularly a lesson on angels, led to deeper thoughts about faith and its necessity for salvation. This topic connects to a Wednesday night class on the Truth Project, which explores a cosmic battle between truth and lies in society, a theme present since the beginning of time. Bill Tackett from the Truth Project is referenced, emphasizing that beliefs shape how individuals live and are determined by what they perceive as real. The speaker highlights that the first 11 chapters of Genesis contain foundational truth claims from God, including the creation of man and woman, the fall, Cain and Abel, genealogies from Adam to Noah, increasing human corruption, the flood, God’s covenant with Noah, the Table of Nations, and the Tower of Babel.

The speaker poses questions about how truth is determined and why faith is necessary for salvation, noting the difficulty humans have in defining truth. Before delving into the Beginnings study, the speaker chooses to focus on the concept of faith, clarifying that the discussion will not focus on traditional aspects like faith versus baptism but rather on why faith is essential. Hebrews 11:1-2 is cited, defining faith as the assurance of things hoped for and the conviction of things not seen, through which the "men of old" gained approval. The speaker emphasizes that faith is not blind, referencing Apostle Paul’s teaching in Romans that God’s existence and qualities are evident through creation, a concept known today as intelligent design.

The speaker shares a personal anecdote about cross-country skiing on a moonlit night and encountering a dilapidated pile of wood in the woods, which included recognizable features like a window frame, roof, and door frame. Despite its ruined state, the speaker and their friend discerned that it was designed by someone, illustrating that evidence of design implies a designer, even if unseen. This analogy is linked to Romans 1:18-20, where Paul states that God’s invisible qualities, eternal power, and divine nature are clearly seen through creation, leaving people without excuse for denying God. The speaker questions why humans must rely on faith to believe God’s truth claims, wondering why God does not reveal Himself directly to provide undeniable proof, which might lead people to follow and worship Him based on sight rather than faith.

The speaker explores the implications of seeing God directly, questioning whether redemption would still be offered if humans sinned after such an experience. 2 Corinthians 5:7 is referenced again, reinforcing that believers walk by faith, not sight. The speaker suggests that the necessity of faith might be tied to God’s grace and the hope of salvation for sinners, citing Ephesians 2:5 and 8. The discussion contrasts the spiritual and physical realms, challenging the naturalist view, exemplified by Carl Sagan’s statement that the cosmos is all that exists. The speaker notes that even naturalists rely on faith, such as assuming rock strata took millions of years to form, a theory based on unobservable assumptions rather than fact.

The speaker introduces the concept of the spiritual realm from Genesis 1:1-2, where God and the Holy Spirit are mentioned, though little is known about them initially. The speaker emphasizes that humans, both believers and non-believers, have limited knowledge. John 4:24 is cited to confirm that God is a spirit, and Hebrews 1:7 notes that angels are also spirits, created beings with a beginning but no end, unlike God, who is eternal in both directions. The speaker underscores that the spiritual realm is revealed by God, as humans cannot see it naturally.

The speaker cites multiple Bible verses to emphasize God’s invisibility: 1 John 4:12 states no one has seen God; Exodus 33:20 recounts God telling Moses that seeing His face would result in death; and 1 Timothy 1:17 and 6:16 describe God as eternal, immortal, invisible, and dwelling in unapproachable light. 2 Corinthians 4:18 contrasts the temporal, visible physical realm with the eternal, invisible spiritual realm. 1 John 4:20 is referenced to highlight the inconsistency of claiming to love an unseen God while hating a visible brother. The speaker notes that God occasionally allows humans to see the spiritual realm, using the example of Balaam from the Old Testament. Balaam, hired by the king of Moab to curse Israel, was confronted by an invisible angel of the Lord, which his donkey could see, leading to the donkey swerving and Balaam beating it. After the third beating, God enabled the donkey to speak, questioning Balaam’s actions.

The speaker continues the story of Balaam, noting that Balaam threatened to kill the donkey if he had a sword, prompting the donkey to question Balaam’s actions by asking if it had ever behaved this way before, to which Balaam replies no. Numbers 22:31-33 is cited, describing how the Lord opened Balaam’s eyes to see the angel of the Lord standing in the road with a drawn sword, leading Balaam to bow low and fall face down. The angel confronts Balaam, asking why he beat the donkey three times, explaining that the angel opposed Balaam’s reckless path and that the donkey’s actions saved Balaam’s life, as the angel would have killed him otherwise. The speaker encourages the audience to read Numbers chapters 22 through 24 for the full story.

The speaker references a similar account in 2 Kings 6:15-17, where Elisha’s servant’s eyes were opened by the Lord to see the spiritual warfare around them, but notes that the spiritual realm is typically hidden from humans deliberately. The speaker revisits 2 Corinthians 12:2-4, previously read, where Paul describes a man caught up to the third heaven or paradise who heard inexpressible things not permitted to be spoken, reinforcing that some spiritual information is restricted in the natural realm. This hiding of information is compared to how Jesus' death for humanity’s sins was kept secret until after His crucifixion.

The speaker cites 1 Corinthians 2:6-8, where Paul explains that God’s wisdom, hidden and predestined before the ages, was not understood by the rulers of the age, as they would not have crucified Jesus if they had known. This secrecy was part of God’s plan, and the speaker questions why information readily available in the spiritual realm is hidden from the physical realm, observing that this division creates a realm of sight (physical) and a realm of faith (spiritual). The speaker further questions why the spiritual realm can see and interact with the natural realm, but not vice versa, noting this one-sided interaction.

The speaker suggests that the separation of realms relates to God’s plan of salvation, established before the creation of both realms and time itself. This plan involves creating sentient, conscious, and intelligent beings capable of choosing to accept or reject God. The speaker notes that giving beings a choice implies some would reject God from both realms and raises questions about the consequences of rejection, such as whether the lost from both realms are treated the same and whether angels and humans face the same redemption prospects. The speaker questions whether an angel, who lives in the spiritual realm, can see and experience God’s presence and glory, and rejects God with full knowledge, could be offered redemption, citing Jude 1:6, which states that angels who abandoned their positions are kept in darkness and chains for judgment.

The speaker cites 2 Peter 2:4, reinforcing that God did not spare angels who sinned, sending them to hell in chains of darkness for judgment, indicating no plan of salvation for angels. In contrast, Hebrews 2:14-18 is referenced, explaining that Jesus shared in humanity to break the power of death and the devil, freeing humans from the fear of death, and making atonement for their sins as a high priest, not for angels but for Abraham’s descendants. The speaker concludes that angels, with full knowledge of God, are not offered redemption, suggesting this may be why humanity is prevented from seeing the spiritual realm, relying on faith rather than direct experience. The speaker notes that human rejection of God involves ignorance of experiencing God fully, referencing Jesus' prayer on the cross in Luke 23:34, "Father, forgive them for they know not what they do," and concluding that humans' reliance on faith allows for salvation.

The speaker summarizes that humans are saved by faith, unlike angels, and invites the audience to consider this perspective. The discussion pauses, with plans to resume that evening, focusing on God’s planning before the beginning and tracing the plan through the fall of angels and humans, noting that one realm is offered redemption while the other is not. The speaker extends an invitation to the audience, presumably for spiritual commitment, while they stand and sing.