Come and Worship with us at
8256 Promise Land Road
Mountain Home, Arkansas 72653
Worship Schedule is
Sunday Bible Study - 9:45am
Sunday Worship - 11:00am
Wednesday Night Prayer Meeting
Wednesday Night Bible Study - 7:00pm
Today's Memory Verse "For
the Father himself loves you, because you have loved me, and have believed that I came out from God. I came forth from the
Father, and am come into the world: again, I leave the world, and go to the Father."
JOHN 16:27, 28
Quote of the Day
"The gospel has not been clearly preached if the hearer doesn't know that not to make
a decision is a decision."
"Why are there
so many denominations?"
In the early 1500s, a German monk named Martin Luther was so conscious of his
sins that he spent up to six hours in the confessional. Through study of the Scriptures he found that salvation didn't come
through anything he did, but simply through trusting in the finished work of the cross of Jesus Christ. He listed the contradictions
between what the Scriptures said and what his church taught, and nailed his "95 Theses" to the church door in Wittenberg,
Martin Luther became the first to "protest" against the Roman church, and thus he became the father
of the Protestant church. Since that split, there have been many disagreements about how much water one should baptize with,
how to sing what and why, who should govern who, etc., causing thousands of splinter groups. Many of these groups are convinced
that they are the only ones who are right. These groups have become known as Protestant "denominations." Despite
the confusion, these churches subscribe to certain foundational beliefs such as the deity, death, burial, and resurrection
of Jesus Christ. The Bible says, "The foundation of God stands sure, having this seal, The Lord knows them that are his"
(2 Timothy 2:19).
Cameron, K., & Comfort, R. (2004). The school of biblical evangelism: 101 lessons: How
to share your faith simply, effectively, biblically-the way Jesus did (612-613). Gainesville, FL: Bridge-Logos Publishers.
Point to Ponder
One moonless night, unbeknown to the passengers of a plane, hijackers broke into the cockpit. They took over the
controls, contacted the control tower, and demanded that the White House release a large number of political prisoners. When
authorities refused to comply with the demands, the terrorists threatened to fire on the passengers and force them out of
an open door at 20,000 feet.
During negotiations, the captain was able
to scribble a note on official paper warning of the hijackers' threat and telling passengers to reach under their seats. There
they would find a parachute, which they were instructed to put on immediately.
As the note was passed among the passengers, there were different reactions. Some saw the note as obviously authentic
because it was written on official paper. Besides, they remembered the strange jolt when the hijackers violently took control
of the plane. They immediately put the parachute on realizing that they had nothing to lose but their pride if the note was
fraudulent, and everything to gain if it was true.
Some passengers refused
to believe the note because they thought there was no way that there could be a parachute beneath the seat. They were so sure
that they didn't even check.
A couple rejected the note because they noticed
a passenger who had only pretended to put on the parachute. They could see that he hadn't bothered to tighten the straps.
Others laughed at the note as though it were some joke, while others didn't bother reading
it because they were watching an onboard movie.
Some passengers even ignored
the evidence of the official paper and the jolt of the plane and instead maintained that the plane didn't even have a pilot
and that there was no aircraft maker. As far as they were concerned it came together by accident, taking millions of years,
and could fly itself.
Suddenly, the hijackers burst into the darkened
cabin, thrust open the exit doors, and began firing automatic weapons over the terrified passengers' heads, forcing them to
jump 20,000 feet into the blackness. Most fell to their deaths. However, those who had had the good sense to believe and obey
the captain were saved from such a horrible demise.
There is nothing wrong
with sinners questioning the mystery of prayer, the authenticity of the Bible, the existence of God, and the fact of hypocrisy.
However, it is wise for them to put on the "parachute" first. They could be made to jump through the door of death
into a black and horrifying eternity at any moment. There is a merciless Law awaiting them-a Law far harsher than the law
of gravity. They desperately need the Savior. Encourage them to do what the "Note" says-reach under their seat and
"Put on the Lord Jesus Christ" (Romans 13:14). After they have secured their own eternal salvation, they can worry
about the fate of the pretender. If they think it's important, they can then try to figure out the age of the earth, etc.
Day by Day by Grace
Once More on the Resurrection and Sanctification
we do not want you to be ignorant, brethren, of our trouble which came to us in Asia: that we were burdened beyond measure,
above strength, so that we despaired even of life. Yes, we had the sentence of death in ourselves, that we
should not trust in ourselves but in God who raises the dead, who delivered us from so great
a death, and does deliver us; in whom we trust that He will still deliver us.
(2 Corinthians 1:8-10)
Our passage speaks again of the Lord's resurrection
power operating in our daily Christian lives, in the process of sanctification and spiritual growth.
The setting in which the Lord did this resurrecting work was in the midst of trials while Paul and his team were serving God.
Paul did not want other believers to be unaware of his difficulties.
"For we do not want you to be ignorant, brethren, of our trouble
which came to us in Asia." Too often, we are tempted to keep our struggles totally private. Thereby, we rob glory
from God when He delivers us. Also, we keep others from learning important lessons that come from watching God fulfill the
faithful promises of His word.
Paul's battles were severe on this occasion.
"We were burdened beyond measure, above strength, so that we despaired
even of life. Yes, we had the sentence of death in ourselves." Spiritually speaking, these
trials were "killing" Paul and his missionary team. They were pressed down, overwhelmed, helpless, and hopeless.
When we are in hopeless despair, our sufferings seem to be pointless. Yet, our difficulties (like Paul's) have this invaluable
purpose built into them: "that we should not trust in ourselves but in God
who raises the dead." We have frequently noted that living by grace requires humility and faith.
God gives grace to the humble, and faith accesses grace. Well, in the trials of life, God
is working on developing these relational realities (spiritual realities that become real
through a growing relationship with Jesus).
Trials and difficulties become
occasions to be humbled before God. We are provoked to cry out to God in helplessness. Also, trials present
new opportunities to trust in the Lord. When the trials are intense, God is purging us of the primary obstacle to trusting
in God, and that is self-trust. "Yes, we had the sentence of death in ourselves,
that we should not trust in ourselves but in God who raises the dead."
Thus, convinced that we cannot handle it, we call upon God, who faithfully resurrects us from our circumstantial
death: "Who delivered us from so great a death." Thereby, faith grows, bringing
assurance that He will continue to rescue us: "and does deliver us; in whom we trust that He will still deliver us."
O Lord, my Deliverer, come to my aid in the trials that bury me in despair.
Show me where I am trusting in myself. Purge me of self-trust. I want to embrace humility and put my trust in You. Resurrect
me, Lord, in Jesus' name, Amen.
Do you ask why He is angry?
(Edward Payson, 1783-1827)
"God is angry with the wicked every day!" Psalm
Do you ask why He is angry?
He is angry to see rational, immortal
and accountable beings--spending twenty, forty, or sixty years in trifling and sin; serving numerous idols, lusts, and vanities,
and living as if death were an eternal sleep!
He is angry to see you
forgetting your Maker in childhood, in youth, in manhood--and making no returns for all His benefits.
He is angry to see you casting off His fear and rebelling against Him--who has nourished and sustained
He is angry to see you laying up treasures on earth--and not in
He is angry to see you seeking everything in preference to the
one thing needful.
He is angry to see you loving the praise of men more
than the praise of God; and fearing those who can only kill the body, more than Him who has power to cast both soul and body
He is angry to see that you disregard alike His threatenings
and His promises, His judgments and His mercies.
He is angry that
you bury in the earth the talents He has given you, and bring forth no fruit to His glory.
He is angry that you neglect His Word and His Son, and perish in impenitency and unbelief.
These are sins of which every person, in an unconverted state, is guilty. And for these things God
is angry--daily angry, greatly and justly angry! And unless His anger is
speedily appeased, it will most certainly prove your everlasting destruction!
Word of the Day
After reading about
the horrendous depravity of man in Eph_2:1-3, the first two words of Eph_2:4 declare, "But God."
What follows (Eph_2:4-10) is the description of the glorious salvation that we have in Christ by grace
(see February 13) alone, through faith (see February 8) alone, in Christ (see April
Unfortunately, however, we sometimes tend to overlook a tiny
word like but. Here, however, it introduces the greatest contrast in the universe. In a sense, these two
words contain the entire Gospel message. Why? Because they show the ultimate contrast: They show man's plight,
but God's provision; they picture man's impotence, but God's intervention; they describe
man's helplessness, but declare God's hope.
general, de (G1161) shows "distinction." It also serves, however, to mark a transition to something new.
Therefore, as God (theos, G2316, see April 3) is the subject of the sentence, He then is the distinction;
He is the transition; He is the One who marks the ultimate contrast between what we were and what we are! Without
God's provision, intervention, and hope, we would still be dead in our trespasses and sins, doomed forever.
Think of it! Once we were dead (see February 12), now we're alive (Rom_6:13;
1Co_15:22); once we were enemies of God, now we're friends (Col_1:21; cf. Luk_7:34;
see November 18); once we were aliens, now we are citizens (Eph_2:12-13; see December 2); once we
were lost, now we are found (Luk_15:6, Luk_15:9, 24, 32); once we were far off, now
we are near (Eph_2:13); once we were cut off from God, now we have access to him (Rom_5:2);
once we were at war with God, now we are at peace with Him (Rom_5:1); and once we were condemned,
now we are justified (Rom_5:9).
All that because
of "But God." As the psalmist declares: "Like sheep they are laid in the grave; death shall feed on them; and
the upright shall have dominion over them in the morning; and their beauty shall consume in the grave from their dwelling.
But God will redeem my soul from the power of the grave: for he shall receive me" (Psa_49:14-15). And as Paul
echoes in Rom_5:7-8: "For scarcely for a righteous man will one die: yet peradventure for a good man some would
even dare to die. But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us."
Scriptures for Study: Note the contrasts in the following: revelation
(1Co_2:9-10); deliverance (Act_7:9-10); protection (1Sa_23:14); direction (Exo_13:18); strength
(Psa_73:26); judgment (Isa_17:13; Pro_21:12; Psa_64:6-7); ministry (1Co_3:6-7); and salvation
(Eph_2:4 with Rom_5:7-8).
Famous Last Words: William
Ceiller, eminent British physician and medical lecturer, said as he died:
"I wish I had the power of writing; I would describe how pleasant it is to die."
Here at Promise Land Bible Church
We don't change the message, the message changes us.
Here at Promise Land Bible Church, we are
honored that you are visiting our web site at www.plbcmh.com
It is our hope at Promise Land
Bible Church that you will be encouraged by the preaching and teaching of God's Word presented here. For it is our desire
to teach the whole council of God, so that the body can be edified and above all that God may be glorified.
For it is our passion and desire to share the Gospel message with everyone who will hear, in obedience
to God's word.
Welcome to our site here at www.plbcmh.com
The fellowship of believers who call Promise Land Bible Church home would like to welcome you to
our website. We believe that salvation is by grace alone, thru faith alone, in Christ alone, and that the Holy Scripture is
our sole source of authority for what we do and how we live, and that everything we do, should be done for the glory of God.
This is commonly called the 5 Solas of the Reformed Faith.
So here is our invitation
If you are looking for a church that affirms the sole authority of the Holy
Scriptures for all of faith and practice, the pre-eminence of the preaching of the Word of God, the glorious truths of salvation
called the Doctrines of Grace, the necessity and responsibility of evangelism and a serious approach to the joyful worship
of God, then we warmly invite you to come and visit us.
Join us as we look to the truth of scripture
and Worship the Lord.
At www.plbcmh.com we do our best to present the truth of the gospel.
Who were the first African American missionaries sent out from the United States?
George Lisle, the first ordained African American, went in 1782 to Jamaica with other freed slaves to
begin a Baptist Mission.
John Marrant, a free black from New York City, went to Newfoundland
and preached to "a great number of Indians and white people" at Green's Harbour.
John Marrant later preached the Gospel to Tribes of Cherokee, Creek, Catawar and Housaw.
The African Methodist Episcopal denomination, founded in 1816 by Richard Allen, sent missionaries to Haiti, San Domingo
In 1823, Betsey Stockton, a young African American woman, sailed with the second
group of missionaries from New Haven, Connecticut, to Hawaii.
In 1821, Lott Cary and Colin
Teaque were sent to Liberia, being the first missionaries sent out by an African American organization, the Richmond African
Baptist Missionary Society.
In 1786, John Stewart, a free black of mixed race, was born
in Powhatten County, Virginia.
As a young man, John Stewart learned the blue-dying trade.
He took his life savings and began traveling, intending to join his family in Tennessee, but was robbed along the way.
Arriving destitute and depressed in Marietta, Ohio, John Stewart began to drink.
His story is recorded in Joseph Mitchell's book, The Missionary Pioneer, or A Brief Memoir of the Life,
Labors, and Death of John Stewart, (Man of Color,) Founder, under God of the Mission among the Wyandotts at Upper Sandusky,
Ohio (New-York: printed by J. C. Totten, 1827): "The loss of his property, the distance from his friends, the idea of
poverty and disgrace, together with the wretched situation of his mind on account of his soul's affairs, brought him to shocking
determination that he would immediately take measures to hasten his dissolution. And for this purpose he forthwith commenced
a course of excessive drinking in a public house. This was continued until his nerves became much affected, his hands trembled
so it was difficult for him to feed himself."
John Stewart tried to straighten out
his life and worked in the country making sugar, as Thelma R. Marsh wrote in Moccasin Trails to the Cross (United Methodist
Church, 1st edition, 1974): "Stewart ... return to town, where, contrary to the most solemn vows and promises, which
he had previously made to forsake sin and seek the Lord ... An occurrence here took place which much alarmed him: an intimate
companion of his was suddenly called by death from time to eternity. With this individual he had made an appointment to spend
one more night in sin; but death interfered and disappointed them both. Stewart's convictions of mind were thereupon greatly
increased, and he began to despair of ever obtaining mercy."
The book, John Stewart-Missionary
Pioneer (published 1827), stated: "One day while wandering along the banks of the Ohio, bewailing his wretched and undone
condition, the arch enemy of souls suggested to him a remedy, which was to terminate the miseries he endured by leaping into
the deep, and thereby putting an end to his existence. To this suggestion, he at first felt a disposition to yield, but his
attention was arrested by a voice, which he thought called him by name; when on looking around he could see no person, whereupon
he desisted from the further prosecution of the desperate project ... Then it was that the Lord was pleased to reveal his
mercy and pardoning love to his fainting soul, causing him to burst forth from his closet in raptures of unspeakable joy,
declaring what the Lord had done for his poor soul! ... There being no Baptist church near ... as he walked out one evening
he heard the sound of singing and praying proceeding from a house at no great distance. It proved to be a Methodist prayer
meeting. His prejudices at first forbade his going in but curiosity prompted him to venture a little nearer, and at length
he resolved to enter and make known his case, which he did."
The book, John Stewart-Missionary
Pioneer (1827), continued: "Soon after this he attended a Camp Meeting, here he remained for sometime with a heavy heart
... He at length resolved ... by taking a place among the mourners of the assembly, where he lay deploring his case all night,
even until the break of day, at which time 'the sun of righteousness' broke into his dark bewildered soul ... He heard a sound
which much alarmed him: and a voice (as he thought) said to him -- 'Thou shalt declare my counsel faithfully' at the same
time a view seemed to open to him in a Northwest direction, and a strong impression was made on his mind, that he must go
out that course into the world to declare the counsel of God ... He set out without credentials, directions of the way, money
or bread, crossed the Muskingum River for the first time, and traveled a northwest course, not knowing whither he went ...
He was frequently informed would lead him into the Indian country on the Sandusky River, sometimes with, sometimes without
a road, without a pilot, without fireworks, sometimes wading the waters and swimming the rivers."
Abraham J. Baughman wrote in Past and Present of Wyandot County, Ohio: a record of settlement (Chicago: The
S.J. Clark Publishing Company, 1913, Volume 1, page 39-43): "At Pipetown was a considerable body of Delawares ... At
this place Stewart stopped, but as the Indians were preparing for a great dance they paid but little attention to him ...
Stewart took out his hymn book and began to sing.
He, as is usual with many of his race,
had a most melodious voice, and as a result of his effort the Indians present were charmed and awed into perfect silence.
When he ceased. Johnny-cake said in broken English, 'Sing more.' He then asked if there was
any person present who could interpret for him; when old Lyons, who called himself one hundred and sixty years old (for he
counted the summer a year and the winter a year) came forward. Stewart talked to them ..."
John Stewart made it to the tribe of Wyandots, who were called by the French "Huron."
They previously had treaties with the French during the French and Indian Wars 1754-1763, and helped found Detroit.
They later made treaties with the British during Revolutionary War and the War of 1812.
John Stewart reached the home of Indian William Walker, Sr., who first believed Stewart to
be a run-away slave.
Stewart convinced him that he had come to bring the gospel of Jesus
Christ to the children of the forest.
Realizing that Stewart could not speak the Wyandot
language, William Walker sent him to Jonathan Pointer, a black man who in his youth had been kidnapped by the Wyandots, adopted
into their tribe and had learned the Wyandot language.
Pointer served as interpreter for
Stewart when he preached, but not wanting his friends to think that he believed, Pointer ended each interpretation with a
remark "These are his words, not mine" or "That's what the preacher says, but I don't believe it."
Later, Pointer converted.
One of John Stewart's first Wyandot
converts was Chief Between-the-Logs, who years before in a drunken fit had killed his wife, only to wake up in horror at what
he had done.
Chief Between-the-Logs gave the history: "Our fathers had religion of
their own. They served God and were happy. That was before the White Man came. They worshiped with feasts and sacrifices,
dances and rattles. They did what they thought was right. Our parents wished us to do good and they used to make us do good,
and would sometimes correct us for doing evil ... But a great while ago the French sent us a book by the Roman Priest and
we listened to him ... We did what he told us ... At last he went away. Then we returned to our fathers' religion again. But
then the Seneca prophet came and he said that he had talked to the Great Spirit, and he was told what the Indian ought to
We listened to him and many followed him. But we found that he told us not to do things
and then he did those things himself. So we were deceived ... Again we took up the religion of our fathers. But then the Shawnee
prophet arose. We heard him and some of us followed him for awhile, but we had been deceived so often that we watched him
very closely, and soon found that he was like all the rest so we left him also."
Between-the-Logs continued: "Then there was war between our fathers and the President and King George ... By the time
the war was over we were all scattered and many killed and died. Our chiefs thought to get the nation together again.
Then the Black Man, Stewart, our brother here (pointed to Stewart) came to us and told us he was sent
by the Great Spirit to tell us the true and good way. But we thought he was like all the rest -- that he too wanted to cheat
us and get our money and land from us.
He told us of our sins and that drinking was ruining
us and that the Great Spirit was angry with us. He said that we must leave off these things.
But we treated him ill and gave him little to eat, and trampled on him and were jealous of him for a whole year.
Then we attended his meeting in the council house. We could find no fault with him.
The Great Spirit came upon us so that all cried aloud. Some clapped their hands, some ran away, and some were
angry. We held our meetings all night, sometimes singing, sometimes praying.
By now we
were convinced that God had sent him to us. Stewart is a good man."
entire tribe of Wyandots converted to Christianity.
In 1821, the Methodist Conference sent
Rev. James B. Finley to start the mission school at Upper Sandusky.
John Stewart worked
with him and taught a Bible class at the Big Springs Reserve.
Rev. James B. Finley recorded
the missionary work of John Stewart with the Wyandots in the History of the Wyandot Mission (Cincinnati: Methodist Book Concern).
The State of Ohio also published a record of John Stewart's missionary work in Henry Howe's
Historical Collections of Ohio (published by The Laning Printing Co., Norwalk, OH, 1896, Volume 2).
John Stewart died December 18, 1823, with his last words, "Be Faithful."
1830, a Democrat-controlled Congress hurriedly passed the Indian Removal Act, signed by Democrat President Andrew Jackson,
and carried out by Democrat President Martin Van Buren.
This forced the removal of over
16,000 Native Americans: Cherokee from Georgia, the Carolinas and Tennessee; Muscogee (Creek) from Alabama, Georgia, and Florida;
Seminole from Florida; Chickasaw from Mississippi, Alabama, Tennessee; and Choctaw from Alabama and Louisiana.
Carried out by the Federal Government in the freezing winter, over 4,000 died in what is referred to
at the Trail of Tears.
The Wyandots were the last tribe to leave Ohio in 1843.
The year before English author Charles Dickens had traveled through Ohio by stage coach from Columbus
to Sandusky City, where he boarded a steamer for Buffalo.
In his American Notes, Charles
Dickens wrote: "At length ... a few feeble lights appeared in the distance ... an Indian village, where we were to stay
till morning ... It is a settlement of Wyandot Indians who inhabit this place. Among the company was a mild old gentleman
(Col. John Johnston), who had been for many years employed by the United States government in conducting negotiations with
the Indians ... and who had just concluded a treaty with these people by which they bound themselves, in consideration of
a certain annual sum, to remove next year to some land provided for them west of the Mississippi and a little way beyond St.
Louis ... He gave me a moving account of their strong attachment to the familiar scenes of their infancy, and in particular
to the burial places of their kindred, and of their great reluctance to leave them. He had witnessed many such removals, and
always with pain."
William Walker, Sr., the Wyandots' principal chief, had been able
to secure land on the border between Missouri and Kansas.
They emigrated and founded the
City of Wyandotte, which was later renamed Kansas City.
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