Greater Victory Baptist Church

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A good cop was fired for doing the right thing.

Greater Victory Baptist Church

Does anyone know, HE'S ABLE!

Kimberly along with her uncle Paul Maxwell sing a duet at Greater Victory baptist Church in the Bronx, New York

We're getting ready to rise once again like the Pheonix. God is so good.

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Facts white Americans don’t want to hear.

Black people in America were emancipated with nothing after 244 years of chattel slavery. The promise of 40 acres and a mule was vetoed by President Andrew Johnson after Lincoln's assassination. Despite a barrage of setbacks, blacks managed to grow and contain their wealth by creating self-governed towns like Eatonville, Florida. While many of the same struggles remain, the recipe for black empowerment and survival remains the same. Never forget, being black in America- is a miracle.

[10/08/18]   Get the Word of God—God’s Medicine—built into your spirit.

A wife may know about cooking. She may be able to sit down to a table with nothing on it and explain to her husband all about a delicious recipe, every ingredient in it, and just how to prepare it. But just because she knows all that won’t put anything into his stomach. Just knowing that won’t put anything in her stomach. You have to cook up the dish you know how to fix, and then you have to eat it. Even prepared and sitting on the table, your talking about it won’t do anything for you. That’s how it is with the Bible. It’s right there—and we talk about it. We discuss the Scriptures. And we quote them. But it really doesn’t get in us. It doesn’t get down into our spirits like it should. That’s why it doesn’t work for us.

USA You really need to take a good look at yourself.

True for Trump Base America

Urban Intellectuals

Racism is a cancer within the body of our society here in the U.S.A. Witch must be removed before Democratic health can be realized

I swear I love this woman! She keeps it 1,000 at ALL TIMES!!

[01/04/18]   Concerning the Collection (1 Corinthians 16:1-4)

Now concerning the collection for the saints, as I directed the churches of Galatia, so do you also. On the first day of every week let each one of you put aside and save, as he may prosper, that no collections be made when I come. And when I arrive, whomever you may approve, I shall send them with letters to carry your gift to Jerusalem; and if it is fitting for me to go also, they will go with me. (16:1-4)

With chapter 16 Paul makes a radical change from the doctrinal to the practical. After discussing the resurrection in great detail (all of chapter 15), he ends the letter with several exhortations in regard to giving, doing the Lord's work, faithful living, and love within the Christian fellowship. He brings us rather abruptly from the future life back to the present life.

Yet the life to come is far from unrelated to living here and now. Whenever God gives us a glimpse of the end times or of heaven it is always for the purpose of helping us live more faithfully on earth. After Peter gives a sobering picture of the last days he says, "Therefore, beloved, since you look for these things, be diligent to be found by Him in peace, spotless and blameless" (2 Pet. 3:14; cf. v. 11).

What lies ahead in resurrection glory lays great responsibility on the present. If we truly believe that we are going to leave this world and that our bodies one day will be transformed and perfectly united with our spirits to live all eternity with God, our concern should be to lay up treasures in heaven while we are on earth (Matt. 6:20).

The first practical issue of Christian living Paul discusses in chapter 16 is that of giving. In verses 1-4 he presents the purpose, the principles, the protection, and the perspective of Christian giving.

The Purpose of Giving

Now concerning the collection for the saints, as I directed the churches of Galatia, so do you also. (16:1)

The fact that Paul speaks of the collection indicates that his readers already knew of it. The offering probably was mentioned in the letter the Corinthians had written to him (7:1) and to which 1 Corinthians was the reply. The collection was for the saints, in particular the saints in Jerusalem (v. 3). For the same collection Paul had, over the period of a year or more, solicited contributions from the churches of Galatia as well as from those in "Macedonia and Achaia... for the poor among the saints in Jerusalem" (Rom. 15:26; cf. 2 Cor. 8:1-5). The collection was made during Paul's third missionary journey, to be presented to the Jerusalem church when he returned there (Acts 24:17).

Extreme poverty was common in ancient times, as it still is in many parts of the world. In spite of its religious and strategic importance, in New Testament times Jerusalem was a poor city. Because it was the religious center for Jews, it was often overpopulated, especially during times of the special feasts and celebrations. Its resources were continually strained, and it was maintained to a large extent by gifts of wealthy nonresident Jews who lived throughout the Roman world. To make matters worse, some years earlier there had been a severe famine (Acts 11:28), from which the people were still suffering.

Because the Christians in Jerusalem had been persecuted for many years, their economic plight was made even more serious. Many of them were put out of their own homes, stripped of possessions, prevented from getting any but the most menial of jobs, and even imprisoned (Acts 8:1-3; 1 Thess. 2:14). Though most of the believers in Jerusalem were Jews, few if any, of them benefited from the welfare distributions of the synagogues.

Because many of the early Jewish converts to Christianity were pilgrims (cf. Acts 2:5), it is likely that some of them chose to stay in Jerusalem in order to be a part of the Christian fellowship there. Despite the fact that believers shared everything they had with those in need, even to the point of "selling their property and possessions" (Acts 2:44-45; 4:34), their resources obviously did not last indefinitely.

Besides meeting the economic needs of the Jerusalem believers, Paul also wanted the collection to express the spiritual oneness of the church. The believers in Jerusalem were predominantly Jews, and most of the believers in the churches contributing to the collection were Gentiles. "Salvation is from the Jews" (John 4:22), being first given to and through the Jewish people. The Gentiles, therefore, had a special indebtedness to the Jews. Writing about this same collection, Paul tells the Romans, "For if the Gentiles have shared in their [the Jews'] spiritual things, they are indebted to minister to them also in material things" (Rom. 15:27). Gentiles giving an offering to Jews would help strengthen the spiritual bond between the two groups (cf. Eph. 2:11-18). Giving and receiving in love always form a bond between the giver and receiver. You cannot share gifts without sharing fellowship. The association between Christians' economic sharing and personal sharing is so close in Paul's mind that three times he uses the term koinōnia (usually translated "fellowship") to represent offerings (Rom. 15:26; 2 Cor. 8:4; 9:13).

The primary purpose of giving, as taught in the New Testament, is for the support of the saints, the church. A Christian's first obligation is to support fellow believers, individually and collectively.

The church's first financial responsibility is to invest in its own life and its own people (cf. 2 Cor. 8:1-5; 9:12-15; Phil. 4:14-16).

Obviously that is not the only economic obligation we have. The parable of the Good Samaritan makes it clear that we should minister personally and financially to anyone in need, regardless of religion, culture, or circumstances (Luke 10:25-37). Paul also teaches that we should "do good to all men" (Gal. 6:10). But in the same verse he goes on to say, "And especially to those who are of the household of the faith" (cf. 1 John 3:17). In 2 Corinthians 9:13 the apostle calls for a generous distribution "to all." Support of the poor and needy in the world in the name of the Lord is a high-priority Christian activity by scriptural standards.

It is not simply that one local church supports its own membership and work, as did the first Christians in Jerusalem, but that all churches support other believers and churches as there is need. As he had on other occasions (Acts 11:29-30; cf. Gal. 2:10), Paul promoted a collection in one group of churches to help meet the needs of another church or group of churches.

The Principles of Giving

On the first day of every week let each one of you put aside and save, as he may prosper, that no collections be made when I come. (16:2)

In this verse Paul states or implies a number of principles concerning Christian giving, including the period, the participants, the place, and the proportion. These principles form a good basis for Christian giving in any age.

The Period

The first principle is that the most appropriate period for giving is weekly, on the first day of every week. This not only convinces us that the church met on Sunday, but that its worship included regular giving of money. Giving should not be spasmodic, done only when we feel generous or "as the Spirit leads." The Spirit may, of course, lead us to give at special times and in special ways. But His primary leading in giving, as in everything else, is through Scripture, and Scripture here mentions giving every week. Paul is not prescribing a legalistic requirement of parceling out our money so that we can be sure to have something to put in the offering plate every Sunday, even if we are paid monthly. The point is that giving is part of worship and fellowship, and, even when we have nothing to give on a particular Sunday, we should be sensitive to the needs of the church and to our part in meeting them. Sunday giving appears as a mandated element of worship, part of the duty of a New Covenant priest offering up "spiritual sacrifices" to God (1 Pet. 2:5).

Our giving should not be based on periodic emotional appeals or feelings, or on bonus income, but on regular, willing, and grateful commitment of our possessions to the Lord, to His people, and to His work. That forces every believer each week to consider the stewardship and sacrifice of giving. Weekly giving raises sensitivity to money, so that giving is seen as an ongoing, regular spiritual responsibility.

The Participants

Each one of you is all-inclusive. No Christian is excepted or excused. We are stewards of whatever the Lord has given us, no matter how little it may be in economic terms. As Jesus observed different people putting their offerings in the Temple treasury, He did not discourage the widow from putting in her "two small copper coins, which amount to a cent," nor did He chide Temple officials for accepting money from someone so destitute. His reaction was to use her generosity as a model of spiritual giving. "Truly I say to you, this poor widow put in more than all the contributors to the treasury; for they all put in out of their surplus, but she, out of her poverty, put in all she owned, all she had to live on" (Mark 12:41-44).

Our generosity to the Lord's work is best determined by what we give when we have little. A person who is well off financially can afford to give much without affecting his life-style or well-being. A person who is poor, however, must give up something for himself in order to give something to others. Jesus said that if we are not generous when we have little to give, we will not be generous when we have much. The dollar amount of our giving may increase, but our generosity will not. "He who is faithful in a very little thing is faithful also in much; and he who is unrighteous in a very little thing is unrighteous also in much" (Luke 16:10).

Speaking of the churches of Macedonia, Paul wrote, "In a great ordeal of affliction their abundance of joy and their deep poverty overflowed in the wealth of their liberality" (2 Cor. 8:2). The reason for their generosity was that "they first gave themselves to the Lord and to us by the will of God" (v. 5). They gave out of love for God and for His servants. Generosity is impossible apart from our love of God and of His people. But with such love, generosity not only is possible but inevitable.

The Place

Just as giving is primarily for the church, it is also primarily to and through the church. That Paul shows giving to be a part of worship seems clear from the first day of every week. In the New Testament church the regular day for worship was Sunday, the first day of the week. Much of the early preaching and witnessing was to Jews and by Jews, and therefore was done on Saturday, the Sabbath (Acts 13:14; 17:2). But the first postresurrection service was held on Easter evening, when the risen Lord appeared to His frightened and disheartened disciples. "When therefore it was evening, on that day, the first day of the week, and when the doors were shut where the disciples were, for fear of the Jews, Jesus came and stood in their midst, and said to them, 'Peace be with you.'... The disciples therefore rejoiced when they saw the Lord" (John 20:19-20). Jesus' next appearance was "after eight days" (and therefore on another Sunday), when Thomas was with them (v. 26). Consequently, though many Jewish believers continued to worship in the synagogue and in the Temple on the Sabbath, the normal time for Christians to worship together as Christians came to be Sunday (Acts 20:7). The Sabbath was set aside in favor of resurrection day. By the time John wrote the book of Revelation (in the last decade of the first century), the first day of the week was referred to as "the Lord's day" (Rev. 1:10).

In the first account of Christian giving, immediately after Pentecost, when the church was new and unorganized, converts simply shared directly with each other as needs arose (Acts 2:44-45). Shortly after that time, however, believers began bringing gifts to the apostles for them to distribute (4:35, 37; 5:2). The basic pattern, therefore, was to bring offerings to the church, to be disbursed as the leaders saw fit.

A more literal translation of each one of you put aside and save would be "each one of you by himself lay up, or store up." The noun form of thēsaunzō (from which we get thesaurus, a collection, or treasury, of words), rendered here as put aside and save, represents a storehouse, treasury, chest, or the like where valuables are stored. It also sometimes was used metaphorically of the treasure itself (Matt. 2:11; 19:21; Mark 10:21; Luke 6:45). In both the pagan and Jewish cultures of New Testament times, treasuries were associated with religious temples. The treasuries in many Greek temples not only were repositories of gifts to the temple itself but served as banks in which citizens kept their personal money and other valuables for safekeeping. Paul's use of a verb form of this term for treasury suggests that the putting aside was to be in the church, in some sort of repository designated for the offerings. It was to be put there by each one, "by himself," on his own initiative. The church had a treasury, a place for safekeeping and dispensing the offerings.

If Paul were here referring to Christians' storing their offerings privately at home, what he says at the end of the verse, that no collections be made when I come, would not make sense. If the gifts were stored at home, the first thing to be done when Paul arrived would have been to have a collection in order to bring the funds together. Along with teaching regular giving, Paul's purpose in giving the instruction was to have the offering ready to be taken to Jerusalem with as little delay as possible.

The first day of the week is the day of worship, and how believers handle their money is inextricably related to the depth of their worship. Whether we put money in the offering plate every Sunday or not, weekly worship should remind us of our continual stewardship of the possessions the Lord has entrusted to us. If we do not give properly we cannot worship properly. Jesus said, "He who is faithful in a very little thing is faithful also in much; and he who is unrighteous in a very little thing is unrighteous also in much. If therefore you have not been faithful in the use of unrighteous mammon, who will entrust the true riches to you?" (Luke 16:10-11).

Many men who were superb preachers, good administrators, and faithful pastors, are out of the ministry now because they were personally irresponsible with money. Because they were untrustworthy with material things, the Lord could no longer trust them with the care of His people, who are infinitely more valuable.
Nothing in Scripture indicates that all of our giving to the Lord's work has to be given first to the church leaders. Part of that which we set aside may be accumulated at home or in a special account to meet the emergency or private needs of others whom we have opportunity to help in the Lord's name. In that way we are prepared to help immediately and directly when there is no time to go through the church or when a person does not want his need known by any others. But the primary place of giving is the church, to support God's people, God's leaders, and God's ministry. Placing our gifts into the hands of godly men for wise use is best.

The Proportion

Paul's exhortation here is completely discretionary, for a Christian to give as he may prosper. There is much difference of opinion among Christians as to how much of our income should be given to the Lord's work. A common traditional answer has been 10 percent, based on misunderstanding the nature and purpose of the Old Testament tithe.

The practice of giving a tithe was common in many ancient cultures. Abraham gave a tithe of his possessions to Melchizedek, who was "a priest of God Most High" (Gen. 14:18-20). Jacob promised to give a tenth of all he had if God would protect and prosper him (Gen. 28:20-22). But in neither case did God require such a percentage, or any amount at all. Both Abraham's and Jacob's offerings were entirely voluntary, and apparently singular. There is no indication from Scripture that any of God's people regularly gave 10 percent before the time of Moses. The only giving amount specifically prescribed by God in the book of Genesis pertained to the famine in Egypt. Through Joseph's interpretation of Pharaoh's dream, God commanded that a fifth, that is, 20 percent, of all grain produced in the seven abundant years be set aside for surviving during the seven lean years (Gen. 41:34-35). That amount, however, though prescribed by God, was not a religious offering but was a form of governmental welfare tax, to be used for the people's own benefit during the coming famine.

In the Mosaic law 10 percent is prescribed for the first time by God. "Thus all the tithe of the land, of the seed of the land or of the fruit of the tree, is the Lord's; it is holy to the Lord" (Lev. 27:30). That tithe was "to the sons of Levi,… for an inheritance, in return for their service which they perform, the service of the tent of meeting" (Num. 18:21). From those tithes of the people, the Levites were in turn to give a tithe, "a tithe of the tithe" (v. 26). The tithes, burnt offerings, sacrifices, contributions, votive and freewill offerings, and the first-born of animals mentioned in Deuteronomy 14 were a second 10 percent, to be used to support the national feasts and holidays. Each third year another 10 percent was to be given for use in supporting "the Levite,… the alien, the orphan and the widow" (Deut. 14:28-29). As you study those and related texts carefully it becomes evident that the amount paid annually to the theocracy of Israel was approximately 23 percent, and that it essentially was a tax, used for the operation of Israel's government. It never involved freewill, spontaneous giving to the Lord. The condemnation of Malachi 3:8-10 is for failure to pay the required taxes to support the priests who ran the nation.

The basic principle for voluntary giving in the Old Testament is reflected in Proverbs: "Honor the Lord from your wealth, and from the first of all your produce; so your barns will be filled with plenty, and your vats will overflow with new wine" (3:9-10). The idea was to give to the Lord generously and to give to the Lord first. Again we are told, "There is one who scatters, yet increases all the more, and there is one who withholds what is justly due, but it results only in want" (Prov. 11:24). In other words, if you want to increase your money, share it generously; if you want to lose your money, hoard it.

To raise money to build the Tabernacle, the Lord told Moses, "Tell the sons of Israel to raise a contribution for Me; from every man whose heart moves him you shall raise My contribution" (Ex. 25:1-2; cf. 35:5, 21). The standard was heart—directed generosity, based on thankfulness to the Lord for what He had done and given. Based on that principle the gifts for the building of the Tabernacle were so great that Moses had to tell the people to stop giving (36:6)! Required giving was taxation; freewill giving was to be from the heart, with the amount left up to the worshiper. David had the key idea when he said that he would not give God that which cost him nothing (2 Sam. 24:24).

A Christian's giving corresponds to that in ancient Israel. We are required to give taxes to support the government under which we live (Rom. 13:6), just as the Israelites were to give tithes to support the divinely ordained system under which they lived (Matt. 17:24-27; 22:15-21). And we are to give to the Lord whatever we purpose in our hearts, "not grudgingly or under compulsion; for God loves a cheerful giver" (2 Cor. 9:7), just as the Israelites gave out of their hearts to the Lord. The Lord has always loved a cheerful and sacrificial giver.

No amount or percentage is ever required in the New Testament. Rather, each believer is to give from his heart. "Give," Jesus said, "and it will be given to you; good measure, pressed down, shaken together, running over, they will pour into your lap. For by your standard of measure it will be measured to you in return" (Luke 6:38). Paul expressed the same principle as, "He who sows sparingly shall also reap sparingly; and he who sows bountifully shall also reap bountifully" (2 Cor. 9:6). The benefits of our willing, cheerful giving to the Lord will produce both spiritual and material blessing. "And God is able to make all grace abound to you, that always having all sufficiency in everything, you may have an abundance for every good deed" (v. 8).
The Protection in Giving

And when I arrive, whomever you may approve, I shall send them with letters to carry your gift to Jerusalem. (16:3)
Those who give to the Lord's work have a right to expect that their gifts are used legitimately and wisely Paul instructed the Corinthian church to appoint several respected men, whomever you may approve, who would be sent by Paul with letters of approval and explanation to the saints in Jerusalem.

It is incumbent on every church to entrust its property and funds into the hands of godly and responsible men. The gifts of the early Christians were first entrusted to the apostles (Acts 4:35). As their responsibilities grew however, the apostles needed to be relieved of the job of disbursing funds for such things as feeding the poor widows. They therefore advised "the congregation of the disciples" to "select from among you, brethren, seven men of good reputation, full of the Spirit and of wisdom, whom we may put in charge of this task" (Acts 6:2-3). The qualifications were not financial or commercial but moral and spiritual. God's funds should only be put in the hands of a church's most godly men, who will prayerfully and in the energy of the Holy Spirit supervise its use, as priests who present the offerings of the people of God.

The Perspective of Giving

And if it is fitting for me to go also, they will go with me. (16:4)
I believe Paul's point here is that he would accompany the gift to Jerusalem only if it turned out to be an offering that would indicate true generosity and that he would not be embarrassed to be associated with. He was encouraging the Corinthians to give freely from their hearts in an outpouring of love and concern.
God made all of His creation to give. He made the sun, the moon, the stars, the clouds, the earth, the plants to give. And He also designed His supreme creation, man, to give. But fallen man is the most reluctant giver in all of God's creation.

One of the surest signs of a recreated person, a saved and redeemed person, is willingness to give. The Athenian statesman Aristides wrote the following of Christians living in the second century:

They walk in humility and kindness, and falsehood is not found among them and they love one another. They despise not the widow and they grieve not the orphan. He that hath, distributeth liberally to him that hath not. If they see a stranger, they bring him under their roof and they rejoice over him as if he were their brother. For they call themselves brethren, not after the flesh but after the Spirit and in God. But when one of their poor passes away from the world and any of them see him, then he provides for his burial according to his ability. And if they hear that any of their number is in prison or oppressed for the name of their Messiah, all of them provide for his needs. And if it is possible that he may be delivered, they deliver him. And if there is among them a man that is poor and needy and they have not an abundance of necessity, they will fast two or three days that they may supply the needy with his necessary food.

"But whoever has the world's goods, and beholds his brother in need and closes his heart against him, how does the love of God abide in him?" (1 John 3:17).

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Sunday Schedule Sunday School @ 9:45 am New Members Class @ 10:00 am Morning Worship @ 11:00am Tuesday’s @ 6:30pm – Prayer Meeting Wednesday’s @ 7:00pm – Bible Study 4th Friday’s @ 6:30pm – Still I Rise Ministry 2nd and 4th Saturday’s @ 12:00pm – Youth Meeting Ministry 1st and 3rd Saturday’s @ 12:00pm – My Brother’s Keeper Ministry Saturday’s @ 3:00pm – Celebrate Recovery Gospel Choir Rehearsal – 1st, 3rd, 4th and 5th Saturdays @ 5:00pm MHM Youth Choir Rehearsal – 2nd Saturday’s @ 1:30pm

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Saturday 10:00 - 17:00
Sunday 09:00 - 15:00
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