A Universal Indictment Given by Elias Cerda From Romans 3:9-20

Heidelberg Catechism Q. 31 teaches that Christ is called "Anointed" because He is ordained by the Father and anointed with the Holy Spirit as our Prophet, High Priest, and King. This lesson focuses on Christ's offices as **Priest and King**. As Priest, Christ fulfills the Old Testament priesthoods represented by Adam, Melchizedek, and Aaron. Adam served as a priest in Eden, representing mankind before God. Melchizedek was both priest and king, foreshadowing Christ's unique and everlasting priesthood. The Aaronic priests sacrificed, interceded, and blessed, pointing forward to Christ, the great High Priest. Christ is both the Priest and the perfect sacrifice. Unlike the repeated sacrifices of the Old Testament, He offered Himself once for all, perfectly satisfying God's justice and eternally redeeming His people. He continues His priestly work by interceding for them before the Father and blessing them with salvation, grace, mercy, the Holy Spirit, and every spiritual blessing. His sacrifice, intercession, and blessing cannot be separated. As King, Christ fulfills the Old Testament kings, especially David. Unlike earthly kings, whose kingdoms were temporary and limited to Israel, Christ possesses an eternal kingdom and rules over all creation. He conquers not through earthly weapons but through humility, suffering, sacrificial death, His Word, and His Spirit. Christ reigns by ruling His people and His church, defending and preserving His people, and conquering every enemy—including sin, Satan, and death. He is the almighty King who will ultimately place every enemy under His feet.

This sermon explores Isaiah 25 as a song of praise for God's favor, highlighting the contrast between divine judgment on pride and the ultimate encouragement found in God's redemptive plans. The preacher emphasizes that while God destroys fortified cities and tramples down the proud, such as Moab, He simultaneously serves as a stronghold and refuge for the helpless. Central to the message is the promise that God will prepare a lavish banquet for all peoples and swallow up death forever, wiping away all tears and disgrace. By weaving in complementary passages from Psalms, Ephesians, and other prophetic books, the exposition illustrates that evil is temporary and justice is certain. The overall tone is one of deep encouragement, urging believers to rejoice in God's salvation and trust in His perfect timing and faithfulness.

1Co 14:26-40 ESV - "What then, brothers? When you come together, each one has a hymn, a lesson, a revelation, a tongue, or an interpretation. Let all things be done for building up. If any speak in a tongue, let there be only two or at most three, and each in turn, and let someone interpret. But if there is no one to interpret, let each of them keep silent in church and speak to himself and to God. Let two or three prophets speak, and let the others weigh what is said. If a revelation is made to another sitting there, let the first be silent. For you can all prophesy one by one, so that all may learn and all be encouraged, and the spirits of prophets are subject to prophets. For God is not a God of confusion but of peace. As in all the churches of the saints, the women should keep silent in the churches. For they are not permitted to speak, but should be in submission, as the Law also says. If there is anything they desire to learn, let them ask their husbands at home. For it is shameful for a woman to speak in church. Or was it from you that the word of God came? Or are you the only ones it has reached? If anyone thinks that he is a prophet, or spiritual, he should acknowledge that the things I am writing to you are a command of the Lord. If anyone does not recognize this, he is not recognized. So, my brothers, earnestly desire to prophesy, and do not forbid speaking in tongues. But all things should be done decently and in order."

The study analyzes Revelation chapter nine, specifically the fifth trumpet and the torment of the locusts, through a partial preterist lens that connects these visions to the AD 70 fall of Jerusalem. The speaker argues that the apocalyptic imagery symbolizes a demonically inspired military siege rather than literal insects or future events, emphasizing God's sovereignty over even chaotic judgments. By examining historical accounts from Josephus and parallels in the book of Joel, the text illustrates how divine judgment targets those without God's seal while preserving believers. The discussion highlights the theological tension between different eschatological views, ultimately affirming that God remains in control amidst tribulation and spiritual delusion. This perspective assures listeners of their secure identity in Christ regardless of the timing or nature of prophetic fulfillment.

The sermon examines the anointing of Saul in 1 Samuel 10, contrasting his limited vial of oil with the Spirit without measure given to Jesus Christ. It interprets three prophetic signs given to Saul as reminders to trust God for provision and victory over enemies. The preacher argues that believers share in this anointing through union with Christ, receiving sufficient grace for their duties. While Saul ultimately failed by trusting himself, the text points to Christ as the true King who fulfills all spiritual needs. The message encourages believers to rely on the Holy Spirit rather than their own strength.

The sermon examines Zechariah 1:7 to highlight God's faithfulness and the importance of repentance among the returned exiles. It contrasts the prophetic ministries of Haggai, who urged action, with Zechariah, who offered comfort through visions. The speaker emphasizes that the specific date marks a pivotal moment for restarting temple construction despite opposition. This historical context serves as an encouragement for believers to remain persistent in their spiritual labor. The central message asserts that God remembers His promises and honors those who do not quit working for Him.

The Bible makes clear claims that it's words were written by JESUS. Using various methods, we will do a survey of Scripture showing that Jesus is the Author of Scripture. Also Reference: Hebrews 12:2, Exodus 32:15-16, Exodus 32:19, Exodus 34:1, Hosea 8:12, Revelation 1:11, 2 Peter 1:21 https://bbfohio.com