AN OVERVIEW OF MATTHEW

This account of the life and work of Jesus the Messiah was written by Matthew Levi, a tax collector turned apostle. It was probably written before A.D. 70, since there was no mention of the destruction of the temple in Jerusalem. Although the book is valuable to all, it is especially geared to draw upon Jewish history and planning to show Jesus as the anticipated Messiah of God. There are many references to the law, the genealogy of Jesus, use of Jewish and Aramaic terms, and prophecies cited as fulfilled in the person of Jesus. In this way, Jesus is presented as the continuation of the work of God from the Old Testament era, a point meant to attract Jewish followers. The book is not strictly chronological in its arrangement, instead grouping some of the material thematically, although the sequence of events is not totally disrupted.

What is the structure of the book?

I. Prologue: The Arrival of the King (1:1-2:23)
A. Preparations for the King (1:1-25)
B. Arrival of the King (2:1-23)

II. Inauguration of the Public Ministry (3:1 – 7:29)
A. Kingdom of God (3:1 – 4:25)
B. Principles of the Kingdom of God (5:1 – 7:29) (Sermon on the Mount)

III. Ministry and Mission in Galilee (8:1 – 11:1)
A. Ministry in Miracles (8:1 – 9:38)
B. Promoting of the Kingdom of God (10:1-11:1) (Missionary Discourse)

IV. Identity and Kingdom Parables (11:2 – 13:53)
A. Identity and Opposition (11:2 – 12:50)
B. Parables of the Kingdom of God (13:1-53) (Parable Discourse)

V. Christology and Ecclesiology (13:54 – 19:1)
A. Person and Work of Christ (13:54 – 17:27)
B. Performance of the Kingdom of God (18:1 – 19:1)(Church Discourse)

VI. Journey into Jerusalem (19:2 – 26:2)
A. Arrival of the King (19:2 – 23:39)
B. Prophecies of the Kingdom of God (24:1 – 26:2) (Olivet Discourse)

VII. Epilogue: The Victory of the King (26:3-28:20)
A. Crucifixion of the King (26:3-27:66)
B. Resurrection of the King (28:1-20)

Key Verse: 16:16 – “And Simon Peter answered and said, Thou art the Christ, the Son of the living God.”

Key Thoughts of the Book:
1. There are five groups of narrative and teachings, all ending with a standard formula “when Jesus had ended/finished these sayings.” These five sections are introduced by the presentation of Jesus as the fulfillment of Messianic prophecies (1:1 – 2:23) and concluded by the account of his crucifixion, burial and resurrection (26:3 – 28:20).

2. The book may also be seen as biographical with two focal points revealed by the phrase “from that time….” This breaks the life and ministry of Christ into three sections:

• The Person of Jesus
Matthew 4:17 – “From that time began Jesus to preach, and to say, Repent ye; for the kingdom of heaven is at hand.” From this point the popularity of Jesus is on the rise as his public ministry begins.

• The Proclamation of Jesus
Matthew 16:21 – “From that time began Jesus to show unto his disciples, that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and the third day be raised up.” From this point the popularity of Jesus is on the decline and all activities are pointing to the event at the cross.

• The Passion of Jesus

3. Jesus is presented as the King sent by God (cf. Genesis 49:8-12).
a. The Royal Genealogy (Matthew 1)
b. The King of the Jews (Matthew 2)
Threat (?) to Herod
Rejected by those who knew Scripture
Gentiles (?) realize the truth
c. The Triumphal Entry (Matthew 21)
d. The Throne of Glory (Matthew 25)
e. The King of the Jews (Matthew 27)
Threat (?) to Caesar
Rejected by those who knew Scripture
Gentiles realize the truth
This all fulfills the Davidic Covenant of 2 Samuel 7:12-16.

4. Jesus is pictured as the New Lawgiver (17:1-5; cf. Deut. 18:15, 18). He is the New Moses, as upheld in Hebrews 1:1-2. Therefore, to be a submissive Jew would be to recognize Jesus as the Christ and acknowledge His leadership (28:18). However, He is not the leader of the Jews only. The Great Commission provides for the continual transmission of the teachings of Christ to the entire world. Thus, the balance of the New Testament forms an extension and expansion upon the teachings of Christ during His earthly ministry.

AN OVERVIEW OF MARK

The shortest of the four canonical accounts of the life of Jesus, this book was written by John Mark, cousin to Barnabas. He had traveled with Paul and Barnabas on Paul’s first missionary journey, but had broken off and returned home partway through this trip (Acts 13:1ff). He was later the cause of contention between Paul and Barnabas as they contemplated a second missionary journey. Barnabas had wanted to take Mark, but Paul would not, owing to his failure to complete the first journey. As a consequence, the two split and each make a missionary journey in different areas. Later, however, as Paul wrote to the church at Colosse, he praised Mark as faithful Christian (4:10).

Mark’s account is not only brief, but also terse. It was probably written before the destruction of the Jerusalem temple (A.D. 70). He writes with an economy of words, but shows Jesus as an industrious individual moving from one activity to another. There is little of Jewish customs or laws, but there are numerous Latinisms for which there were typically Greek equivalents. Perhaps he was writing especially for the Latin speaking west in Italy.

What is the structure of the book?

VII. The Triumph of the Servant in the Resurrection and Ascension (16:1-20)

Key Verse: 16:15-16 – “And he said unto them, Go ye into all the world, and preach the Gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned.”

Key Thoughts of the Book:
1. Although the book is one of the Synoptics, it differs in substantive ways from the other Gospel accounts. There is no information about the early life of Jesus. The account begins with the ministry of John and the baptism of Jesus. Also, there are no extensive teaching sections as there are in Matthew and Luke.

2. The works of Jesus are of great interest, culminating in the miraculous resurrection from the dead. As an account of His activity, there is heavy usage of the terms “immediately/straightway.” This aids in showing Jesus as a Person bustling from one activity to another. Also, there is frequent usage of the word “and,” as the activities of Jesus are chained together in long sequences.

3. The structure of the book may be followed as a shift from one location to another. Mark is organized chronologically and is used as the basis for order for all the Synoptic Gospels. However, one may also organize the book around the different activities of Jesus, the central point of which would be 8:27, where Jesus openly deals with His identity and knowledge of His death. There are three references of His death recorded in short order by Mark – 8:31; 9:31; 10:33. It has been noted as well that there is a similarity in the way in which Mark narrates Jesus’ activities and how Peter described His ministry to Cornelius in Acts 10:34-43.

4. Another theme of Mark is the controversy between Jesus and the Jewish leadership, i.e., scribes, Pharisees, and high priests. At the same time that controversy is developed in the book, Mark is also developing the role played by the apostles. They are beginning to be selected in chapter 1, but are still behind the scenes. In the sixth chapter they are commissioned and are taking part in Jesus’ ministry. In the eighth chapter they are being informed of Jesus’ identity and death. As the book progresses through the latter chapters more extended dialogs and teachings episodes with the apostles are given and they are more visible. They are present in the garden, absent at the cross, and then shown the resurrected Jesus and given their fullest commission at the close of the book.

5. Mark also maintains the theme of secrecy concerning the identity of Jesus. His name is not often seen; instead, pronominal references are used. So many of the miracles occur with Jesus giving the injunction to tell no one, or for the spirits not to reveal His identity. However, 8:27ff shows Him clearly revealing, albeit privately, His identity and impending death. Even at His trial, the high priest tries to bring charges of violation of Moses’ law against Jesus, but it was not until He openly acknowledged His identity that the Jewish leadership felt they had the information they wanted. After the resurrection, the appearances begin as Jesus is revealed to Mary Magdalene, the two, and then the apostles, all as His presence is made still more public.

AN OVERVIEW OF LUKE

This book was written by Luke, called a physician by Paul (Col. 4:14). He was a Gentile, and not one of the apostles. Both this book and the Acts of the Apostles, both written by Luke, were addressed to Theophilus, which name means “lover of God.” Theophilus may have been a Gentile interested in Christianity, which interest Luke wrote to satisfy, or the name may be a generalized reference for all those who love God and wanted to know about the life of Jesus and the spread of the church.

Likely written before A.D. 70, it is written in a high literary style and a distinct classical Greek form. Luke uses precise language and certain descriptive terms that many believe are indicative of his medical training. His book presents Jesus as the Perfect Man and Master Teacher, a conception that would appeal to the Greek mind less connected with Jewish heritage but very concerned with education and accomplishment.

What is the structure of the book?

I. Prologue: Presentation of the Savior (1:1-4)

VII. The Resurrection of the Savior (24:1-53)

Key Verse: 19:10 – “For the Son of man is come to seek and to save that which was lost.”

Key Thoughts of the Book:
1. This book contains significant material not found in the other accounts. For example, Luke gives the only background information on the rise of John the Baptist, as well as information on his mother Elizabeth and father Zechariah. Where Matthew supplies information about Jesus’ birth from Joseph’s perspective, Luke shows the activities surrounding Mary. Luke also narrates the announcement to the shepherds concerning the birth, and the activities of Simeon and Anna when the baby was presented at the temple. The only events known about the childhood of Jesus also come from Luke, with the record of His trip to Jerusalem with His family and the subsequent discussions in which He was engaged within the temple. We are also introduced to Zacchaeus the tax collector (19:1-10), and the account of Herod mocking Jesus at the time of His trial and crucifixion (23:7-12).

2. In his prologue to Theophilus, Luke records the reason for his writing – “It seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order, most excellent Theophilus, that thou mightest know the certainty of those things, wherein thou hast been instructed” (1:3-4). There were, and continued to be, many reports about the life of Christ in the first centuries A.D. In contrast to the often-fictitious accounts, Luke wrote to give an account of these things about which he had complete knowledge. In this sense, he opened to Theophilus and the Greek community an avenue of certitude concerning the life of Christ.

3. Perhaps with the precision and attention to detail associated with a physician’s training, Luke provides the most complete and highly valuable historical details. The information about the family of John the Baptist makes it possible to know that Jesus was born either in March/April, or in September. At the beginning of the second chapter, information is given concerning provincial rulers and Roman leadership that aligns clearly with the secular history of the period. His mentioning of rulers, census activities, locations, and other historical events makes it possible to verify the accuracy of his work as historian, both for Luke and the Acts of the Apostles.

4. This Gospel account brings into the forefront many of the faces of those prominent in Jesus’ life. This includes focusing attention on the women who were present during His life. In this list is Mary, Elizabeth, Anna the prophetess, the women who traveled with and supported Him during His public ministry (8:1-2), those who were present at His crucifixion (23:37-38), and those present at the tomb (23:55-56; 24:1-11).

5. Like Matthew, Luke has many long discourses, reinforcing the idea that Jesus is the Master Teacher. There are nineteen parables in this book, with several only found in Luke. This includes the story of the Prodigal Son (15:11-32), one of the outstanding short stories of all literature.

In addition, He is presented as the perfect specimen of humanity. The genealogy of chapter 3 traces His lineage not just to Abraham, but also back to Adam and the creation. In this sense, He is truly and fully human, but a member of the offspring of God. The summary given of His maturation in 2:52 gives the picture of One fully developed in all ways – mentally and physically, socially and spiritually.

Jesus is also shown in prayer more in Luke than any other account. This includes praying before appointing the twelve apostles (6:12-16), praying before His transfiguration (9:28), giving instruction on how to pray (11:1-13), the need for continued prayer in the parable of the widow and unjust judge (18:1ff), and the prayers in the Garden (22:41-45).

AN OVERVIEW OF JOHN

In the last two hundred years, the traditional view of authorship has been attacked by modernists. This traditional view is that the author was John, the brother of James, and son of Zebedee. His mother, Salome, may also have been sister to Mary, perhaps making James and John cousins of Jesus. John was a fisherman on the Sea of Galilee, and his family evidently enjoyed some measure of prosperity, as they had servants to help with the fishing (Mark 1:19,20) and their mother ministered unto Jesus while He was in Galilee (Mark 15:40-41). After the crucifixion, John took Jesus’ mother, Mary, into his home (John 19:27).

Given some of the themes dealt with by John, and the knowledge that the Revelation, also authored by John, was written in A.D. 96, it would be appropriate to assign a date of A.D. 80’s or 90’s to this Gospel account.

What is the structure of the book?
I. Introduction and Beginning of Public Ministry (1:1-2:12)
A. The Word Become Flesh (1:1-18)
B. The Beginnings of His Ministry (1:19-2:12)

II. The First Passover (2:13-4:42) (Ministry Full Year 1 Begins)
A. In Jerusalem (Passover, cleansing the temple) (2:13-3:21) (April)
B. In Judaea (baptizing near John) (3:22-4:3)
C. In Samaria (Samaritan woman at the well) (4:4-42) (December)

III. The Second Passover (5:1-6:3) (Ministry Full Year 2 Begins)
A. In Jerusalem (Man at Bethesda) (5:1-47)
B. In Galilee (Selecting the 12; Sermon on the Mount) (6:1-3)

IV. The Third Passover (6:4-11:54) (Ministry Full Year 3 Begins)
A. In Galilee (feeding the 5,000; many disciples depart) (6:4-71)
B. In Jerusalem (The Feast of Tabernacles; the woman in adultery; the man born blind; the Good Shepherd discourse) (7:1-10:21) (September)
C. In Jerusalem (The Feast of Dedication) (10:22-39) (December)
D. In Perea and Bethany (Raising Lazarus) (10:40-11:54)

V. The Fourth Passover (11:55-21:24) (Ministry Full Year 3 Ends; Death)
A. Into Jerusalem (the anointing in Bethany) (11:55-12:50)
B. The Passover and Lord’s Supper (13:1-30)
C. The Last Discourse (13:31-17:26)
D. The arrest and crucifixion (18:1-19:42)
E. The resurrection and appearances (20:1-21:24)

Key Verses: 20:30-31 – “And many other signs truly did Jesus in the presence of his disciples, which are not written in this book: But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.”

Key Thoughts of the Book:

1. The Gospel of John is significantly different in material and organization from the three other Gospel accounts. The other three are called Synoptic Gospels because of the similarity in content. “Synoptic” means, “seen together,” reflecting this similarity. Roughly 90% of John is different from the other 3 accounts; there are 879 verses in John and approximately 790 are not found in the other accounts.

• John is the only one giving a detail of the story of Nicodemus.
• “ “ “ “ “ “ the account of the raising of Lazarus.
• “ “ “ “ “ “ the words about the logos in chapter 1.
• “ “ “ “ “ “ the first miracle of the creation of wine in Cana.
• “ “ “ “ “ “ the account of Jesus and the Samaritan woman.
• “ “ “ “ “ “ Jesus’ miracles after the resurrection.

• Not found in John is the birth of Jesus.
• “ “ “ “ “ the baptism of Jesus.
• “ “ “ “ “ the temptation of Jesus.
• “ “ “ “ “ the institution of the Lord’s Supper.
• “ “ “ “ “ the Gethsemane account.
• “ “ “ “ “ Jesus’ dealings with evil spirits.
• “ “ “ “ “ Jesus’ parables.
• “ “ “ “ “ the Galilean ministry.

2. Jesus was fully human and fully divine. During the time of John’s writing, Gnostics enjoyed intellectual hegemony. Matter was considered inherently and completely evil, and the spirit inherently and completely good. The human body was then considered inherently evil, and the spirit good. When blended with Christianity, this led to the belief that an individual’s sins were not spiritually significant, and were simply in harmony with the evil nature. This separation of flesh and being led to a belief that Jesus was not a real man, never came in the flesh, and was never real. This is why John began his Gospel account by telling exactly who Jesus was in relation to God and His origin on earth.

3. The themes of truth and love are prominent in this account, as well as John’s epistles, from the 25 repetitions of “truly, truly” and discussions of truth, to the discussion of the love that identifies Christ’s disciples (13:34-35). In addition, John is noteworthy for the eight “I am” passages, which stress the various qualities of the person and work of Jesus. John is also a book of knowledge. This word, or variants, is found 181 times in this book, or once every five verses.

AN OVERVIEW OF ACTS

This book forms a sequel to the Gospel according to Luke. Also composed by the physician, this text continues the story beyond the life of Christ to the early life of the church Jesus died to establish. Its scope extends from the ascension of Jesus to Paul’s first period of imprisonment in Rome (A.D. 30-63). The book focuses primarily upon the work of Peter, and then of Paul, as it shows the spread of Christianity beyond Jerusalem to the entire world. Since the last events chronicled occurred in ca. A.D. 63, the book cannot be dated earlier. Perhaps it should be assigned a date of ca. A.D. mid-60’s – 80’s.

What is the structure of the book?
I. The Preparations for the Beginning of the Church (1:1-26)

II. The Development of the Church in Jerusalem (2:1-7:60)
A. The preaching on Pentecost (2:1-47)
B. The persecution from Jewish leadership (3:1-5:42)
C. The provisions for the members (6:1-8)
D. The preaching of Stephen (6:9-60)

III. The Development of the Church in Judea and Samaria (8:1-40)
A. The conversion of the Samaritans (8:1-25)
B. The conversion of the Ethiopian (8:26-40)

IV. The Development of the Church in All the World (9:1-28:31)
A. The conversion and early ministry of Saul (9:1-31)
B. Peter’s work and the conversion of Cornelius (9:32-11:18)
C. The conversion of Gentiles and persecution in the early church (11:19-12:25)
D. The missionary journeys of Paul (13:1-21:17)
1. The first journey (13:1-14:28)
2. The Jerusalem discussion (15:1-35)
3. The second journey (15:36-18:22)
4. The third journey (18:23-21:17)
E. Paul’s first Roman imprisonment (21:18-28:31)
1. Controversy and incarceration in Jerusalem (21:18-23:30)
2. Incarceration in Caesarea (23:31-26:32)
3. The journey to Rome (27:1-28:16)
4. The first Roman imprisonment (28:17-31)

Key Verses: 1:8 – “But ye shall receive power, after that the Holy Spirit is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.”

Key Thoughts of the Book:
1. It is important to determine the purpose for the writing of Acts and what this book brings to the canon in order to more fully appreciate the lessons and facts contained in its pages.

H.C. Thiessen recognizes a four-fold purpose:
• To meet the need for an authoritative record of the activities of the leading apostles.
• To show that Christians were of one movement, whether Jews, proselytes, Samaritans or Gentiles.
• To set the experiences of Paul in the proper light.
• To show that God bore witness with the apostles (Introduction to the New Testament (Grand Rapids, MI: Eerdmans) 185-186).

Gareth Reese states that the purpose was to “give the world a record of the establishment of the church, and also information on how to become a Christian”. As he correctly observes, “How greatly in need of material on these two subjects we’d be if we did not have Acts. We wouldn’t know of Pentecost. We wouldn’t know where the writer of over one-half of the New Testament came from. Where could one turn to find information on how to appropriate the results of Christ’s atoning death, like the passages found in Acts?” (New Testament History: Acts (Joplin, MO: College P, 1977) xxiii-xxiv).
J.W. McGarvey quoted Kitto’s Encyclopedia which says, “Perhaps we should come still closer to the truth if we were to say that the design of Luke, in writing Acts, was to supply, by select and suitable instances, an illustration of the power and working of that religion which Jesus had died to establish” (Original Commentary on Acts 4).

2. The book of Acts is a most orderly volume, which greatly aids the student of the text in a systematic examination of this history. A general outline is supplied by the book itself in the form of Jesus’ last words to His apostles before His ascension in 1:8. The history does indeed follow this structure:
In Jerusalem 1:1-7:60
In Judaea and Samaria 8:1-12:25
Into all the Earth 9:20-28:31
(Some overlap occurs since Paul and the others are working simultaneously in various locations.)

3. The travels and labors of Paul fall into three missionary journeys and then a trip to Rome while under arrest.
1st Missionary Journey: 13:1-14:26 (ca. A.D. 45-48)
2nd Missionary Journey: 15:36-18:22 (ca. A.D. 51-54)
3rd Missionary Journey: 18:23-21:15 (ca. A.D. 54-58)
In chapter 21 Paul is arrested in Jerusalem and spends the next four years in Jerusalem, Caesarea or traveling to Rome, where he was imprisoned from A.D. 62-63

AN OVERVIEW OF ROMANS

Often considered the summa of Paul’s writings, the book of Romans is without question the most comprehensive and probing of all the Pauline letters. It was written to the congregation in the imperial city while Paul was on his third missionary journey, ca. A.D. 56-57, probably from the city of Corinth (Acts 20:1-2).

What is the structure of the book?
I. Introduction (1:1-15)
A. Greeting to Romans (1-7)
B. Relation to Romans (8-15)

II. The Demand of the Plan of Redemption (1:16-8:39)
A. God’s power and sin (1:16-17)
B. Humanity and sin (1:18-3:18)
1. Gentiles (1:18-32)
2. Jews (2:1-3:18)
C. Obedient faith and sin (3:19-5:21)
D. Transformation and sin (6:1-23)
E. Gospel and sin (7:1-8:39)

III. The Reception of the Plan of Redemption (9:1-11:36)
A. The Gospel, accepted by Gentiles, rejected by Jews (9:1-33)
B. The Gospel given to humanity (10:1-21)
C. The Gospel and conditions of redemption (11:1-36)

IV. The Consequences of the Plan of Redemption (12:1-15:14)
A. A living sacrifice (12:1-13:14)
1. A higher ethic (12:1-21)
2. A higher submission (13:1-14)
B. An attentive sacrifice (14:1-15:14)

V. Conclusion (15:15-16:27)
A. Paul’s mission plans (15:15-33)
B. Paul’s greetings (16:1-16)
C. Paul’s warning (16:17-20)
D. Paul’s benediction and closing (16:21-27)

Key Verses: 1:16-17 – “For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.”

Key Thoughts of the Book:
1. Although later church tradition identified Peter and Paul, and then later only Peter, as founder of the church in Rome, the earliest evidence actually speaks against such possibilities. The congregation in Rome had, in all likelihood, been established not long after the events of Pentecost. Acts 2:10 reveals that Jewish adherents from Rome were present in Jerusalem on the occasion of Peter and the other apostles preaching the Gospel and converting about 3,000. If any of these converts had been from Rome, the congregation there could have been founded upon their return, as early as A.D. 30. In addition, it is highly unlikely that the church there was founded later by one of the itinerant apostles, since Paul noted in the letter that he would not build upon another’s foundation, i.e., not spend time working where another apostle had begun to labor (Rom. 15:20).

2. This book reveals Paul’s great desire to visit this congregation. He says that he was a debtor to preach the Gospel to them (1:14-15), and that he wanted to see them further strengthened and established with the imparting of some spiritual gift (1:11). Acts reveals that after the apostle’s third missionary journey, when this book was written, circumstances did make it possible for him to go there with imperial protection and freedom to preach for a space of two years. Thus, his wishes in this regard were fulfilled.

3. The overarching theme of this book is God’s scheme of redemption and power over sin. The apostle states that he wishes to preach the gospel to the Romans, “for it is the power of God to salvation” for all people (1:16). The earliest significant theme carried by Paul in this letter is the sin-filled state of all humanity. The efficacy of the gospel is seen against the backdrop of the need of Gentiles and Jews for salvation through Jesus. This is because, “all have sinned and fallen short of the glory of God” (3:23).

4. Modern Protestant theology typically upholds the identity of Jews and Judaism as a special people and system of God, even pointing to the supposed, eventual salvation of all Jews (misquoting Rom. 11:26). However, this letter unequivocally states that the Law of Moses is not sufficient for salvation, and it has been superseded by the superior law of Christ (7:1-4; 8:1-2). Paul indicates that the true Jew is one who has been circumcised in the heart, i.e., a Christian (2:28-29); salvation is divorced from physical lineage. This means that there is no special ethnic people, and that one gospel is the message of salvation for all people.

5. Good deeds alone are insufficient to secure forgiveness for past transgressions, and to make individuals acceptable in God’s sight. Instead, it is the obedient faith in accepting and following the scheme of redemption that makes salvation possible (3:19-5:21). Abraham is held up as a model of faithful obedience, not individual perfection. In like manner, we are called upon to be obedient to God’s scheme, which means that there is a moral and ethical component to the plan of salvation. We are to yield our “members as instruments of righteousness unto God” (6:13); also, “let us therefore cast off the works of darkness, and let us put on the armor of light” (13:12).

AN OVERVIEW OF 2 CORINTHIANS

Written ca. A.D. 56-57 during his third missionary journey, this second letter by Paul to the church in Corinth came to the Corinthian brethren as a follow-up to his first letter. Once again, the apostle was anticipating visiting this city and church before ending his current travels (cf. Acts 20:1-3). This second epistle focused upon the changes that had been implemented among the brethren following his first letter, and urged continued growth as well.

What is the structure of the book?
I. Introduction (1:1-11)

II. Corinth and the Apostle’s Ministry (1:12-7:16)
A. Paul’s travel plans (1:12-24)
B. Paul’s influence in correction (2:1-2:11)
C. Paul’s selfless ministry (2:12-4:12)
D. Paul’s long-term motivation (4:13-5:21)
E. Paul’s hope for the Corinthians (6:1-7:1)
F. Paul’s joy with the Corinthians (7:2-16)

III. Corinth and the Collection (8:1-9:15)
A. An exhortation to complete the collection (8:1-15)
B. A demonstration of commitment to the collection (8:16-24)
C. A boasting of the collection (9:1-5)
D. A good influence in the collection (9:6-15)

IV. Corinth and the Apostle’s Authority (10:1-13:10)
A. His consistency in authority (10:1-18)
B. His fidelity in authority (11:1-15)
C. His example in authority (11:16-33)
D. His vision and authority (12:1-10)
E. His integrity in authority (12:11-21)
F. His accomplishment in authority (13:1-10)

V. Conclusion (13:11-14)

Key Verses: 4:1-2 – “Therefore seeing we have this ministry, as we have received mercy, we faint not; But have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully; but by manifestation of the truth commending ourselves to every man’s conscience in the sight of God.”

Key Thoughts of the Book:
1. This may well be the most overlooked book of the New Testament. We often speak of 1 Corinthians and Galatians as though this text did not exist between them in the canon. However, it is a book of tremendous joy, great comfort, significant instruction, and authoritative confirmation. The letter actually is a sequel to the first, communicating Paul’s satisfaction, joy, and further instructions for these brethren. In the first letter he had pointed out several areas where the brethren needed to change thought and practice. He then sent the letter to them by the hand of Titus, his missionary companion. When Titus returned (7:6-7), he was able to relate to the apostle the congregation’s attitude toward his letter, and additional areas where progress needed to be made. Thus this letter needs to be understood in light of the entire interaction between this man and congregation.

2. There seem to have been some detractors in Corinth who challenged Paul’s authority in a number of ways, all in an attempt to remove his power of influence and insert themselves as leaders. First, they claimed that he wrote boldly, but would not be so bold in person (10:1-2, 10-11). Second, some charged that Paul had no special ministry or authority (3:5-6; 10:12-18). Third, they falsely accused the apostle of making gain at the expense of the Corinthian brethren, as though he were a charlatan (12:14-18). However, Paul answered each of these charges, and more, showing that he had behaved in an upright and moral manner (4:1-2).

3. One of the special themes with about which he writes is the contribution that was to be made by the Corinthians on behalf of those in Judaea who were suffering under adverse situations. This was addressed in the first letter when he told them to have their offering ready for his arrival (16:1-4). From this second letter we gain greater insight into this collection, the origin of its planning, and the ways in which God instructs to fulfill this obligation. First, note that this was willingly undertaken, not only by these brethren, but also by others in the Gentile world, a year before (8:10; 9:1-2). Second, in exhorting the brethren to follow through on this contribution, he noted the qualities that God appreciated in those who gave in His name (9:6-9). Third, they were reminded of the good that could occur in Jerusalem, as this action showed the bond of unity between Gentile and Jewish Christians, and gave opportunity for non-Christians to be aided also (9:12-13).

4. In describing his own responsibilities as a minister, and the persecutions which he and his companions endured, he spoke of the over-arching triumph of faith, that would ultimately become sight (4:7-5:8). It was the understanding that each person “must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad” (5:10), that made him continue his work and ministry. In fact, he called it the “ministry of reconciliation,” bringing friendship with God back to life (5:18). Jesus has become sin for us, viz., taking away our sins, so that we can be righteous in His sight. It was this that Paul labored to proclaim.
In a final word about his ministry, we should note the steadfastness he exhibited in continuing the Lord’s work. How many would withstand the difficulties and persecutions that he faced (11:21-33). He could even ask if his detractors in Corinth had suffered so greatly on behalf of the Great Commission. There was no denying that he was a man of great honor and great purpose!

AN OVERVIEW OF GALATIANS

This is Paul’s most direct, confrontational letter and was meant to be circulated among the various congregations in the northern regions of Asia Minor. It addressed doctrinal division that was surfacing among the brethren and the effects of such division.

What is the structure of the book?
I. Introduction (1:1-5)

II. The Certified Gospel (1:6-24)
A. Competing “Gospels” (6-10)
B. Certified Gospel (11-24)
1. The source of Paul’s message (11-12)
2. The commission of Paul’s message (13-16a)
3. The autonomy of Paul’s message (16b-24)

III. The Powerful Gospel (2:1-21)
A. Paul’s conflict with the Judaizers (1-10)
B. Paul’s conflict with Peter (11-21)

IV. The Promised Gospel (3:1-29)
A. The promise of Abraham (1-9)
B. The coming of Christ (10-18)
C. The passing of the Law (19-29)

V. The Propitiatory Gospel (4:1-31)
A. From servanthood to sonship (1-7)
B. From certainty to uncertainty (8-20)
C. From Hagar to Sarah (21-31)

VI. The Practical Gospel (5:1-26)
A. Liberty lost (1-7)
B. Liberty abused (8-15)
C. Liberty conflicted (16-26)

VII. The Personal Gospel (6:1-15)
A. Christians’ personal responsibilities (1-10)
B. Paul’s personal concern (11-15)

VIII. Conclusion (6:16-18)

Key Verses: 1:6-8 – “I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel: Which is not another; but there be some that trouble you, and would pervert the gospel of Christ. But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed.”

Key Thoughts of the Book:
1. This letter was written to the churches of Galatia, a region in Asia Minor. There has been some question about the exact audience, and hence the date, for this letter. If Paul was writing to the churches that he visited on his first missionary journey (ca. A.D. 45-48), then the letter would have been dated somewhere in the early 50’s and addressed to the Roman province of Galatia. This is known as the Southern Galatian Theory. However, it is more likely that he was writing to the churches in the more northerly portions of Asia Minor visited on his second journey (ca. 51-54). This region was also known as Galatia, called such from the presence of peoples who had migrated there from Gaul (France). They were a very clannish people, which might help explain how there were pressures for the various congregations to accept doctrines being perpetuated among their numbers. The letter was written during Paul’s third journey (ca. 56-57) as he learned of the troubles among these congregations. This is known as the Northern Galatian Theory.

2. At stake among these brethren was an understanding of what one must and must not do as a part of Christianity. There were Jewish Christians, referred to as Judaizers, who taught that in addition to the elements of the Gospel, converts must keep various elements of Judaism. The most common element was circumcision (5:6,11; 6:15), but others included the observation of the Sabbath and other feast days (4:9-10), and even restrictions on foods (cf. Col. 2:16-17). Paul used this letter to stress that the Old Law was temporary and, with the sacrifice of Jesus, was no longer in force (3:24-26). As a result, one need only follow the teachings of the Gospel in order to be pleasing to God.

3. The controversy over these doctrinal elements had ramifications for Paul as a messenger of the Gospel. If the situation were one of competing doctrines for Christianity, it also became one of competing messengers. Who was to be believed as a teacher for God, Paul or the “troublers”? (1:7) As he tried to convince them of the certainty his message, the apostle held forth his bona fides, which he stressed in the first portion of the epistle. He was an apostle by God’s will, and it was to him that Christ revealed the Gospel (1:1,11-12). The details of his activity in chapters 1 and 2 served to show that he 1) was not taught this message in a seminary; 2) did not meet with the other apostles either to study or gain their endorsement; 3) the apostles knew and concurred with his message, although he did not seek their approval; and 4) was willing to stand up to the other apostles and challenge them to do right. This recitation of deeds was intended to uphold his claim to be authorized by God.

4. The middle section of this letter (chs. 3-4) was intended to show that the Law of Moses had its value, but it was itself only temporary in nature. This was done by recalling the great patriarch Abraham, who was himself not under the Law of Moses, but was told the Gospel when he was promised a descendant, Jesus (3:7-9,16). To be a child of Abraham it is not necessary to be from a Jewish lineage, but rather to be faithful follower of Christ according to His law (3:27-29).

AN OVERVIEW OF EPHESIANS

The book of Ephesians was written by the apostle Paul during his first Roman imprisonment, ca. 62-63 AD. It is therefore one of the four books often called the “Prison Epistles.” The other three are Philippians, Colossians, and Philemon. Although the book title includes the phrase, “To the Ephesians,” it is likely that Paul intended for the epistle to be circulated among different congregations in the area. This indicates that the letter’s message had a universal nature, useful for all Christians. This sharing of letters and teachings is consistently attested in the various books of the Bible (cf. 1 Cor. 4:17; 16:1; Col. 4:16).

Unlike many of the other New Testament epistles, the book of Ephesians does not seem to address any pressing issue or problem existing in the churches around Ephesus. Instead, it sets forth a summary of God’s redemptive plan and makes an appeal for all to live in harmony with this plan. For this reason the book has been called, “The distilled essence of Christianity.” It is rich with both sublime discussion of theological concepts and practical instruction for living.

What is the structure of the book?
I. The Nature of the Body – Why We Are (1:1-3:21)
A. Introduction (1:1-2)
B. Planning and establishing the body (1:3-23)
1. Blessings in Christ (3-14)
2. Prayer for the saints (15-23)
C. The nature of the body (2:1-22)
1. Transition into the body (1-10)
2. Inclusiveness of the body (2:11-21)
D. Mystery of the body (3:1-13)
E. Prayer for the body (3:14-21)

II. The Life in the Body – What We Are (4:1-6:24)
A. A unified body (4:1-16)
B. A purified body (4:17-5:21)
1. A new lifestyle in the body (4:17-31)
2. A new model for the body (5:1-21)
C. An organized body (5:22-6:9)
D. A prepared body (6:10-20)
E. Benediction and Closing (6:21-24)

Key Verses: 1:3 – “Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ.”

(This reflects a key thought or phrase of this book, viz., “in Christ.”)

Key Thoughts of the Book:
1. It naturally falls into two divisions: The Nature of the Body and The Life in the Body. The first half gives an understanding of God’s plan in establishing the church. Recognition of the intent and scope of God’s plan, and one’s part in it, gives rise to a discussion of how life should be lived in light of God’s plan. This is the focus of the second half of the book.

2. The doctrine of predestination is present in this book, but not in the way in which many denominations understand and teach. There is not a personal, predetermined fate that God has assigned to each person, but there is the predetermining of the blessings that are to be found in Christ and which each person can personally choose to experience (1:3-14). God’s hope is that humanity will take part in His plan and experience the life possible in Jesus. This also points to the great Christian calling, which is to live to the praise of God’s glory. This phrase is repeated three times in the first chapter as a principal aim (1:6,12,14), and the last three chapters show how this is to be accomplished.

3. There is a message that needs to be heard today and in every generation concerning the universal nature of the church. The Law of Moses, which had set the Jewish nation apart from the other peoples of the world, is described as having been removed at the cross (2:14-16). As a consequence, anyone can be a part of the body, which is the nation of God. Further, all members are a part of the dwelling place of God, viz., the temple, which is the church (2:21-22). So any person of any part of the world can be a member of the family of God if they so choose. In this way the church becomes the true melting pot, as people from all backgrounds are incorporated into the one body.

4. There is a strong ethical element in this book. In antiquity, as today, there were voices of various philosophers and teachers who put forward codes to live by with family and society. The book of Ephesians contains what has been called a “household code,” indicating the ways in which family members are to relate to one another. However, the great difference is that this ethical calling is based upon the relationship between the Christian and Christ Himself. Such is revealed by the comparison of husbands/wives and Christ/church (5:22-33). Additionally, the exhortations to fathers and children, as well as masters and servants, are expressed with cognizance of the individual’s obligations to God (6:1-9).
This ethical thread is also expressed in more general terms, signifying the practical nature of life as a part of God’s church. As noted in 4:17-24, there is a transition that is to have taken place in the lives of the saved that results in new principles of conduct and consideration for others (4:25-5:21).

5. The Christian system is shown to be a unified and well-crafted system, and this unity is to exist in the reality of the lives of Christians. They are exhorted to walk in unity, consistent with the calling they have answered (4:1-3), and then Paul shows how God has blessed the church with the elements necessary to grow and strengthen (4:4-16). Jehovah has provided the spiritual gifts that make for leadership, understanding, and coherence, and the goal is to be able to equip each person to stand strong and contribute to the health of the whole body.

AN OVERVIEW OF COLOSSIANS

The book of Colossians was written by the apostle Paul during his first Roman imprisonment, ca. 62-63 AD. It is therefore one of the four books often called the “Prison Epistles.” The other three are Ephesians, Philippians, and Philemon. This letter was carried from Rome to Colosse by Tychicus, who had also carried the letter to the Ephesians, and by Onesimus, the slave run away from Colosse who had returned a Christian brother.

What is the structure of the book?
I. A Christ-Centered Existence (1:1-29)
A. Introduction (1-2)
B. Paul’s prayer of thanks (3-8)
C. Paul’s prayer of request (9-14)
D. Paul’s Christ (15-23)
E. Paul’s ministry (24-29)

II. A Christ-Centered Wisdom (2:1-23)
A. Christ’s servant (1-5)
B. Christ’s superiority (6-23)
1. Foundation in Christ (6-7)
2. Opposition to Christ (8-23)
a. Worldly wisdom (8-10)
b. Judaism (11-17)
c. Angel worship (Gnosticism) (18-19)
d. Self-denial (20-23)

III. A Christ-Centered Life (3:1-4:6)
A. A proper focus (3:1-4)
B. A proper death (3:5-9)
C. A proper life (3:10-17)
D. Proper relations (3:18-4:6)
1. Within the home (3:18-4:1)
2. Within the world (4:2-6)

IV. A Christ-Centered Fellowship (4:7-18)
A. Christians sent (7-9)
B. Christians greeted (10-14)
C. Christians encouraged (15-17)
D. Closing (18)

Key Verses: 2:8-10 – “Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ. For in him dwelleth all the fulness of the Godhead bodily. And ye are complete in him, which is the head of all principality and power.”

Key Thoughts of the Book:
1. Paul had not founded this congregation; the founder was perhaps Epaphras, the brother who had communicated with Paul about these brethren (1:3-8). Apparently Paul had never met these brethren either (2:1). Nevertheless, he learned of the distress facing this body, often referred to as the “Colossian Heresy.” The church was being affected by teachings which included: a denial of Christ’s deity; a blending of Christianity with Greek and Jewish practices; rigorous self-denial; self-directed worship; and Gnostic beliefs. Gnosticism was a philosophical view of god and universe that claimed special insight and knowledge for select individuals (cf. 2:18-19), that Jesus was not God and had not come in the flesh, that the physical body was evil and either should not be indulged with its necessities (2:20-23), or could be indulged wantonly because it was already evil (3:1-10).
This letter addressed these various matters and encouraged the brethren to remain true to the Gospel that they had been taught and to reject these human philosophical principles and their incorporation into Christian doctrine.

2. This is the most Christocentric of the New Testament epistles. That is to say, more than any other book it holds the figure of Christ forward that His person may be considered and His work understood. The organization of the letter reflects this emphasis. The first chapter holds out Jesus as the Creator of both material life, and by His sacrifice, of spiritual life as well. He is recognized as the Source of all life, physical and spiritual. In the second chapter, He is held forth as fully deity and the Source of all wisdom and understanding, having triumphed over all opponents in His death and resurrection. It is in the third and fourth chapters that the Christian is told to be clothed with those characteristics that are worthy of one created in the image of God. Christ is clearly identified as the basis of the Christian ethic.

3. This book has one of the most beautiful and comprehensive exposés of the transition that should have been accomplished in the conversion to the most precious faith. The third chapter demands that a child of God focus fully on the will of Heaven and complete the transition to maturity (3:1-4). There is a strong and specific list of attitudes and actions that are to be excised from the believer, and then a clear statement of those elements to be inculcated instead (3:5-17). The text then, similar to Ephesians, addresses how the home is to be structured by addressing marital relation, the parental relation, and the slavery relation (3:18-4:1). Finally, after requesting prayers for himself, Paul encourages the brethren to have pure and profitable interaction with those on the outside, viz., non-Christians (4:1-6).

4. The means by which one becomes a child of God is clearly set forth by this particular text. Noting that Jesus had taken away the laws and ordinances by which a human could be found guilty and not saved, Paul said that this was possible by the death and operation of God by which Jesus was brought to back to life. The Christian was one who had undergone a cutting away of past sins, called in Colossians a circumcision, but not one made with hands, that is, physical. Instead, it is the removing of sins by baptism, in which we are buried with Christ and raised to life by the power of God (2:11-14). This is the referent for Paul’s comment at the beginning of chapter 3: “If ye then be risen with Christ…”

AN OVERVIEW OF PHILIPPIANS

The book of Philippians was written by the apostle Paul during his first Roman imprisonment, ca. 62-63 AD. It is therefore one of the four books often called the “Prison Epistles.” The other three are Ephesians, Colossians, and Philemon. This letter was carried from Rome to Philippi by Epaphroditus, apparently a member of the Philippian congregation.

What is the structure of the book?
I. A Focused Mind (1:1-30)
A. Introduction (1-2)
B. A focused prayer (3-11)
C. A focused service (12-30)

II. A Christ-Like Mind (2:1-30)
A. The example of Christ (1-11)
B. The example of Paul (12-18)
C. The example of Timothy (19-24)
D. The example of Epaphroditus (25-30)

III. A Right-Valued Mind (3:1-4:1)
A. A Christian challenge (1-2)
B. A Christian valuation (3-14)
C. A Christian pattern (15-4:1)

IV. A Secured Mind (4:2-23)
A. Secured in unity (2-3)
B. Secured in joy and virtue (4-9)
C. Secured in contentment (10-13)
D. Secured in mutual care (14-20)
E. Closing (21-23)

Key Verses: 4:13 – “I can do all things through Christ Who strengtheneth me.”

Key Thoughts of the Book:
1. Paul founded the congregation in Philippi ca. A.D. 51, and was badly treated in this city during his stay there (Acts 16:12-40). There he converted Lydia and her household, the Philippian jailor and his household, and likely others as well. The city of Philippi was a Roman colony, meaning that it was exempt from certain taxations, military veterans were settled there, and there was a strong allegiance to the empire. The city itself was modeled on Rome, with a municipal government, a forum, and city architecture mirroring those at the imperial city. Undoubtedly this was a very patriotic city, and in Roman culture, patriotism and civic duty was also linked with religious practice. Imagine the difficulty in carrying the Gospel, with its message about the One and Only God, to this zealously idolatrous city.
This is important for understanding how Paul draws parallels between what he is experiencing in Rome with what the Philippians are experiencing at home. If they were to live and preach the gospel in “little Rome,” they could know that he was doing the same in “big Rome.”

2. What was Paul’s purpose in writing this book? First, as we see in 2:25-30 and 4:14-20, the Philippian brethren had sent support to Paul by means of Epaphroditus. He wanted to thank them for their continued financial support, describing their gifts in Old Testament terms of worship to God. Second, he was responding to disunity that was extant in the congregation. Apparently the brethren were failing to serve one another and had become egocentric (2:1-8). Euodias and Syntyche were two Christian sisters who were at odds with one another (4:2). Consequently, he pleaded for them to imitate Christ and to become unified behind Him. He used himself, Timothy, and Epaphroditus as examples of individuals imitating the selfless Christ. Third, he was worried about persecutions faced by these Christians. As he noted in 1:27-30, there were conflicts faced by these brethren, likely both from the Gentiles, as well as from Judaizing teachers (3:1-3). So he encouraged them not to flag under pressures, and not to let the Jewish elements steer them into worrying about fleshly qualifications for Christianity.

3. It is clear that this is a warm and personal letter. The pronoun “I” is used 65 times, showing his first-person interest and involvement in their affairs. Furthermore, he uses himself as an example to help them make needed adjustments in their own conduct. He also struggled against those who generated strife in Rome (1:12-18). He, too, faced conflicts in his work (1:27-30). He worked selflessly on behalf of others (2:17-18). In discussing Judaizers, he used himself as an example of not giving in to their demands (3:4-11, 17). And he also showed how he could be content and rejoice while incarcerated in Rome for preaching Christianity (4:10-13). His own efforts had resulted in the conversion of some individuals from the imperial household (1:13; 4:22)! They could look to him as one who followed personally the instructions that he had given them!

4. This is a book meant to bring forth joy from its recipients. While it does identify certain problems and challenges facing these brethren, it also points to the Christ Who brings joy in all circumstances, and to the purpose for life bound up in Him. Often called, “the epistle of joy,” the terms “joy” and “rejoice,” or some variant form of these words, is found 16 times in these four chapters. It has been stated that there are at least three reasons for studying this book: 1) it reveals the secret of true happiness (joy – RB); 2) it reveals the man who learned the secret (Paul – RB); and 3) it reveals the Christ Who taught him the secret.

AN OVERVIEW OF 1 THESSALONIANS

This letter was written to the congregation that Paul had helped to establish in the city of Thessalonica in the region of Macedonia. Acts 17 records the apostle’s work in this city, and the fashion in which he was chased from that town after having only been with the church there for a short time.

This letter was written only a short time after he departed, and delivered by his coworker Timothy. This was the first letter Paul wrote, and likely also constitutes the earliest of all New Testament documents written, composed ca. A.D. 52-53.

What is the structure of the book?
I. Acknowledgment of the Thessalonians’ Example (1:1–10)
A. Greeting (1-2)
B. The Thessalonians’ example (3-8)
C. The Thessalonians’ transition (9-10)

II. Acknowledgment of the Thessalonians’ Struggle (2:1-20)
A. The church’s beginnings in Thessalonica (1-12)
B. The church’s struggles in Thessalonica (13-20)

III. Acknowledgment of the Thessalonians’ Value (3:1-13)
A. Paul’s envoy back to the church (1-5)
B. Paul’s love for the church (6-13)

IV. Acknowledgment of the Thessalonians’ Instructional Needs (4:1-5:28)
A. The brethren and the call to purity (4:1-8)
B. The brethren and the call to productivity (4:9-12)
C. The brethren and the call to preparation (4:13-5:11)
1. The comfort of the second coming (4:13-18)
2. The certainty of the second coming (5:1-11)
D The brethren and the call to proper conduct (5:12-26)
E. Closing (5:27-28)

Key Verses: 1:9-10 “For they themselves show of us what manner of entering in we had unto you, and how ye turned to God from idols to serve the living and true God; and to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come.”

Key Thoughts of the Book:
1. When Paul had established this congregation on his second missionary journey, there were converts both from Judaism and from the Gentiles. However, after he had been there only a few months at most, such antagonism was raised against him and the church that he was compelled to leave (Acts 17:1-10). This animosity was strong enough to motivate his persecutors to travel to the city of Berea, where Paul had stopped to teach, in order to drive him from that city also (Acts 17:11-14).
As we might imagine, Paul had tremendous concerns for the young Christians who were left in Thessalonica and had to endure the ridicule and persecutions that were sure to follow Paul’s departure. Both First and Second Thessalonians address this concern. One of the ways in which the persecutors might seek to lead these new brethren away from Jesus is by criticizing and discrediting Paul. This is why, in 1:9-2:12, the apostle calls to mind the manner of his work in that city. He did not take advantage of others; he had been unjustly treated in the city of Philippi before his arrival in nearby Thessalonica; yet he always behaved himself in the most upright and selfless of ways. The Thessalonians knew how scrupulous he was and what integrity he possessed! In addition, the third chapter is simply beautiful in the way it describes the affection and concern that these men had for the young congregation.

2. As a part of his efforts to reinforce their early training and the rightness of their course in becoming disciples, Paul noted two things for them (2:13-20). First, they knew that it was God’s word that they had heard in the preaching of this apostle and his associates. This is a powerful statement of the effectiveness of the divine word, which can educate and lead to salvation. Second, he was able to point to the Christians in Judaea and the struggles they faced in order to show that the Thessalonians were not alone in their persecutions. This sense of fellowship in sufferings is a common theme in New Testament literature and is an important means of calling brethren to withstand such antagonism (cf. 1 Pet. 5:8-10).

3. Evidently the brethren were confused about the coming of the Lord. Some perhaps thought that they could stop working and being productive, leaving them time to meddle in the affairs of others (4:9-12). Others seem to have thought that those Christians who died and were not alive when Jesus came would somehow miss out on the resurrection and the heavenly home (4:13-18). Thus he wrote to encourage them to continue living in harmony with principles of God’s teaching, and to understand that those brethren who had passed had lost nothing. In addition, we hear in the fifth chapter the echoes of Jesus’ own words concerning the sudden arrival of Jesus in His second coming. There are to be no signs, which means that all are to live in such a way that they are ready for His arrival at any time. This is living to fullest, rather than the cheapened way of trying to accomplish some transition at the last possible moment.

4. Some of these brethren had been converted from pagan lifestyles in which immoral activities were normal and accepted. That is why 4:1-8 focuses upon purity in behavior, especially sexual behavior. This was not an uncommon issue for the early church to address, and represents the radical degree to which they need to learn to reframe their thinking about right and wrong (cf. 1 Cor. 5; 6:9-11).

AN OVERVIEW OF 2 THESSALONIANS

This letter was written to the congregation that Paul had helped to establish in the city of Thessalonica in the region of Macedonia. Acts 17 records the apostle’s work in this city, and the fashion in which he was chased from that town after having only been with the church there for a short time. This letter was written only a short time after the first letter to this congregation, and the date is ca. A.D. 52-53.. There is great continuity between these two letters in themes, teachings, and concerns. T

What is the structure of the book?
I. Introduction and Greeting (1:1–2)

II. Persecution of the Thessalonian Brethren (1:3-12)
A. Present turmoil (3-4)
B. Future vindication (5-10)
C. Present exhortation (11-12)

III. The Second Coming and the Thessalonian Brethren (2:1-17)
A. Words of encouragement (1-2)
B. Words of clarification (3-12)
C. Words of stabilization (13-17)

IV. Mutual Concerns and the Thessalonian Brethren (3:1-5)

V. Disorderly Christians and the Thessalonian Brethren (3:6-15)
A. The principle of conduct (6)
B. The example of conduct (7-10)
C. The response to conduct ((11-15)

VI. Benedictions and Closing (3:16-18)

Key Verses: 1:7-9 “And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power.”

Key Thoughts of the Book:
1. The purpose for composing this book must be determined by examining the situation in that ancient community per the record in Acts, and by noting the hints given within the epistle itself. This congregation was spiritually immature, separated from its founders, and subject to intense hostility. The purpose may be seen as three-fold: 1) to commend these brethren for their behavior while subjected to persecution from their countrymen and encourage them to continue thus (1:3-12); 2) to clarify matters pertaining to claims of the imminent return of Jesus (2:1-12); and 3) to respond to problems among some brethren who were busybodies (3:6-15). All of this was intended to help an immature congregation maintain confidence in their chosen course and continue to progress toward maturity.

2. Persecution experienced by Christians in other places was now being experienced by these brethren (1 Thess. 2:14-16). In an effort to bolster their spirits and encourage them to steadfast service, Paul offered the following in these verses. He praises their performance to date, acknowledging his own obligation to express gratitude to God for their conduct. Even within the short period of time since the founding of this body of believers they had garnered for themselves a reputation for growth and zeal (1 Thess. 1:6-8; 2 Thess. 1:3-4).
Some of their adversaries may have tried to convince them that they were suffering persecution as a part of a backwards and ultimately unsuccessful religious movement whose central figure Himself had died. Paul, however, reminds them that the difficulties they encounter provide an opportunity to demonstrate their desire to trust in what they had learned and display their commitment to Christ (1:5). Such was the message given by other apostles to various Christian groups and voiced by Jesus Himself (1 Pet. 1:6-7; John 15:20-21; 17:14-15). By means of these comments Paul exhorts them to continue to withstand this opposition that they are currently experiencing. His comments are not confined to discussing the present, however, as he moves into a discussion of the reversal of fortunes that will be experienced at the second coming of Jesus (1:6-10).

3. Concerning the second coming of Jesus, it seems that a false letter was sent to the congregation in the name of Paul claiming that the return was imminent or had already happened. To allay concerns over this day, Paul wrote significantly on the second coming, building upon the information given in the first letter (4:13-5:11). Admittedly this is a more difficult section for the modern reader of this epistle because Paul himself acknowledged that the Thessalonian Christians had earlier teaching upon which he was drawing (2:5). Many wonder about this man of sin and what this means for planning for the second coming, i.e., is the signs of Jesus’ return. It may be said that 2:1-12 above need not be understood to conflict with Paul’s teachings in the first letter that the coming of Jesus would be without signs. At most the contents of this second chapter would only indicate that the second coming would be separated from that present moment by other developments. This in no way points to a series of signs that were to indicate the imminent return as some would like to believe. The affirmation of an unannounced arrival of Jesus, upheld in numerous New Testament passages, is not negated by this passage. The descriptions of this passage, however, can be instructive for all readers if the characteristics and consequences of lawlessness are observed in this context. For example, the man of sin is described as one who usurps the authority of God and rises in rebellion. Beyond the discussion of a temporary restraint, the one who works by Satan’s power and deceives others will be destroyed by God and those deceived will be condemned. These observations inform people of any period of the consequences of arrogating the authority of God to themselves (Gal. 1:6-9), and the consequences of allowing oneself to be deceived by error while harboring a disdain for God’s truth.

AN OVERVIEW OF 1 TIMOTHY

Timothy was a young man when he made Paul’s acquaintance, perhaps in his late teens or early twenties. The apostle met him in the city of Lystra while he was on his second missionary tour (Acts. 16:1ff). Timothy was well respected among the Christian brethren of that area, and was blessed to have both a Christian mother and grandmother (2 Tim. 1:5).this letter was written to him ca. A.D. 64-66 while he was in Ephesus.

What is the structure of the book?
I. Introduction and Greeting (1:1–2)

II. Healthy Teaching and the Faith (1:3-12)
A. Concern for healthy teaching (3-11)
B. The power of healthy teaching (12-17)
C. Preachers and healthy teaching (18-20)

III. Healthy Teaching for Worship (2:1-17)
A. Prayer in worship (1-7)
B. Men and women in worship (8-15)

IV. Healthy Teaching and Church Leadership (3:1-16)
A. The ministry of the bishop (1-7)
B. The ministry of the deacon (8-13)
C. The ministry in action (14-16)

V. Healthy Teaching and Destructive Teaching (4:1-16)
A. The rise of destructive teachings (1-5)
B. The antidote to destructive teachings (6-16)
1. Value of healthy teaching (6-11)
2. Key to healthy teaching (12-16)

VI. Healthy Teaching and the Church Family (5:1-6:19)
A. Treatment of young and old (5:1-2)
B. Treatment of widows (5:3-16)
C. Treatment of elders (5:17-20)
D. Treatment of self (5:21-25)
E. Treatment of slaves (6:1-2)
F. Treatment of pride and purity (6:3-19)
1. Pride and rebellion (3-5)
2. Pride and material wealthy (6-19)

VII. Salutation (6:20-21)

Key Verses: 4:6 “If thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ, nourished up in the words of faith and of good doctrine, whereunto thou hast attained.”

Key Thoughts of the Book:
1. Although Timothy learned much from Paul and others during their travels, this letter and the next served as continued instruction from the apostle to help this younger minister maintain necessary focus and understanding of his ministry. This epistle gives sage advice on how the church is to be structured and maintain its business so that it might not be made “shipwreck” (1 Tim. 1:19). As seen in the first chapter, there were various doctrines being taught in and around Ephesus which put forward fables, tales, and other mistaken content. There were also individuals who had no conscience and were willing to destroy the faith of other Christians. Timothy was to take the truths he had been taught and to communicate these in all the congregations where he worked. These truths would help the brethren resist false teachings, and also to maintain the works they were expected to fulfill.

2. One of the most prominent themes of this book is that of church leadership. After discussing male leadership in worship in chapter 2, the third chapter focuses upon the qualifications for those men who would lead the local congregation. The importance of these elements can hardly be overemphasized. Although many very fine men and women labor for the kingdom, an exemplary man is desired for such a work as an overseer. This is why the Holy Spirit has given a list of qualifications which must be strictly met in appointing an elder. Because such authority has been placed in their trust, it would be disastrous to install an unqualified man, whatever the reason. The man must always fit the qualifications; the qualifications should never be fitted to the man. Neither should a man be installed with the expectation of growing into the position. Those who will make spiritual, godly elders are those already working faithfully to serve God. The eldership is not a training ground. For these reasons, we must understand and follow the qualifications found in Scripture.

3. Concerned as it is with the matter of healthy, God-ordained teaching versus the false teachings that were abounding, this book gives valuable instruction on how to stay focused on what God has said. As noted in the fourth chapter, there is to be a remembrance that not everything taught in the name of God is right, and that the proper teachings are to be promoted and displayed for all to see (4:6-16). It is spiritual soundness that is the most important, and all Christians, like Timothy, should give no reason for others to despise us, i.e., we should be upright in all our dealings. Further, we are to examples so that our words and conduct may demonstrate the teachings of Christianity. Like him, we want to save ourselves and be able to save others by our full adoption and promotion of the principles of righteousness.

4. This book is concerned with proper order in congregations. This includes order in worship (ch. 2), and also orderly relations between all members. This minister was told how to relate to all others in the family of God, and what principles of conduct were to be maintained. This advice is needful for us as well, as we think of how we exalt God, view our fellow Christians, and what aims or purposes we pursue. Truly this book is intended to point people heavenward.

AN OVERVIEW OF 2 TIMOTHY

Timothy was a young man when he made Paul’s acquaintance, perhaps in his late teens or early twenties. The apostle met him in the city of Lystra while he was on his second missionary tour (Acts. 16:1ff). Timothy was well respected among the Christian brethren of that area, and was blessed to have both a Christian mother and grandmother (2 Tim. 1:5). This letter was written to him ca. A.D. 67-68 while Paul was imprisoned at Rome a second time. This is the last of the inspired letters which Paul penned and should be read as his final exhortations upon the expectation of his departure.

What is the structure of the book?
I. Introduction (1:1-2)

II. Holding On To Sound Doctrine (1:3-18)
A. As Lois and Eunice have (3-7)
B. As Paul did (8-14)
C. As Onesiphorus did (15-18)

III. Teach Sound Doctrine (2:1-26)
A. Perpetuating sound doctrine (1-2)
B. Pursuit of sound doctrine (3-13)
C. Purity of sound doctrine (14-23)
D. Purpose of sound doctrine (24-26)

IV. Abide In Sound Doctrine (3:1-17)
A. Knowing enemies will arise (1-9)
B. Knowing it is based on the Scriptures (10-17)
1. By example (10-13)
2. By education (14-17)

V. Preach Sound Doctrine (4:1-8)
A. Because it needs to be heard (1-5)
B. Because Paul is about to depart (6-8)

VI. Final Thoughts And Conclusion (4:9-22)

Key Verses: 3:16-17 “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, thoroughly furnished unto all good works.”

Key Thoughts of the Book:
1. While Paul was imprisoned in Rome the first time (ca. A.D. 62-63), he wrote the Prison Epistles (Ephesians, Philippians, Colossians, and Philemon). After his release he continued his missionary activity, apparently along with his companions Timothy and Titus. After a period of a few years, the apostle was once again arrested and imprisoned in Rome, and it was during this second incarceration that he wrote this second letter to Timothy. Recall that this is the period of the rule of Nero, who, in the last period of his reign, persecuted Christians in and around Rome. It is believed that Peter and Paul both were martyred during this persecution prior to Nero’s death in 68. This fits well with the nature of some of Paul’s comments in this second letter – 1:15-18 speaks of Paul in chains being visited by Onesiphorus; 4:6-8 presents Paul indicating what may be an imminent demise; and 4:9-22 reveals the apostle making defense for himself and largely forsaken by the brethren, all elements consistent with the arrest, interrogation, and punishment of Christians under Nero.

2. There is a tremendous emphasis within this book upon determined dedication to preaching and teaching. The apostle is obviously worried about the opponents of the faith, viz., those who will teach and promote subversive messages that seem religious but are actually in error (cf. 2:14-18; 3:1-9; 4:1-5). For him, the only way to spiritual peace and the perpetuation of the church is to promote the message of the pure Gospel with unswerving devotion. This need consists of two parts being present. First, Paul focuses upon the content that is to be preached. Several times he mentions “sound words,” or the Scriptures, or similar phrases, which indicate that there is a body of teaching that is to be promoted in its purity. There is only one saving message, and in a world filled with competing voices, the Gospel is to be held forth (cf. 1:13; 2:15; 3:15; 4:3). Second, there must be those individuals who are both prepared to share this authentic Gospel, and who do so with fixed purpose. Using three different metaphors – the soldier, the athlete, and the farmer – he stresses whole-hearted, rules-abiding, and rewarded service (2:4-6). He encourages Timothy to fulfill the ministry (service) that he has been given. And he acknowledges that there may be difficulties faced by those who uphold and promote the Gospel. Being a Christian does not mean being without opposition (2:7-10)!

3. There is a strong sense of both continuity and community in this letter. Regarding the former, Paul can speak of the doctrine that has been passed along even within Timothy’s own family (1:5; 3:15). This is the same teaching that the apostle himself has continually lived and taught openly (3:10-12; 4:6-8). And then there is the brief but important instruction to provide training for those who will be able to proclaim the good news to successive generations and new audiences (2:2). In an ever-changing world, the preserving message of the Christian faith is the unchanging thread that links all to Christ.
Regarding the latter, it is that unchanging message that allows all to become followers of the Lord and to create a Christian family. There are numerous references by Paul to those individuals who have been important to him – Onesiphorus, Aquila and Priscilla, Erastus, and others. There is also prominent mention of those who have left the faith, including those who have destroyed the faith of others – Phygellus, Hermogenes, Demas, and those who forsook Paul (4:16). So this book paints a picture of a spiritual family with members who are faithful and share their identity as disciples, as well as those who have cast off their ties to Christ and the saints. No doubt these latter were painful for Paul to mention, as they represented brothers and sisters lost, but this description of the body through these names highlights the only real distinction among humans – the saved and the lost.

AN OVERVIEW OF HEBREWS

This epistle was written to Jewish Christians who were thinking of going back to Judaism because of persecution suffered for the sake of Christ. It encouraged them to consider the greatness of the Christian system as seen from a number of different angles, and then to withstand whatever opposing pressure while remaining faithful. As can be readily seen, the thought of Christianity and Christ as “better” or “superior” is the key idea, and hence these are the key words for this letter.

It can be determined that it was written sometime before A.D. 70, perhaps mid-60’s, since the temple is not mentioned as being destroyed, and that loss alone might have precluded an attempt to return to Judaism. The author is not identified, but there are many theories concerning authorship. Many believe Paul, others Clement of Rome, Barnabas, Silas, Apollos, Aquila, John Mark, etc. The fact is that no one is able to say definitively who the human author was, but certainly it is to be included in the list of God-breathed books.

What is the structure of the book?
I. Christ the Better Messenger (1:1-4:13)
A. The better Revealer (1:1-2:18)
B. The better Mediator (3:1-18)
C. The better Rest-provider (4:1-13)

II. Christ the Better High Priest (4:14-10:18)
A. A superior Intercessor (4:14-5:10)
B. A superior promised One (5:11-6:20)
C. A superior Priesthood (7:1-28)
D. A superior covenant (8:1-13)
E. A superior sacrifice (9:1-10:18)

III. Christianity the Better Way (10:19-13:25)
A. The way of faithful commitment (10:19-39)
B. The way of faithful figures of the past (11:1-40)
C. The way of faithful encouragement (12:1-29)
D. The way of faithful conduct (13:1-25)

Key Verses: 5:8-9 – “Though he were a Son, yet learned he obedience by the things which he suffered; and being made perfect, he became the author of eternal salvation unto all them that obey him.”

Key Thoughts of the Book:

1. Judaism was a legal religion in the Roman Empire, with the protections and freedoms that were generally characteristic of all recognized religions. Christianity, however, did not enjoy this status. So when a Jewish person converted to Christianity, he was subject to the persecutions and difficulties that the disciples may endure. Additionally, family ties might be severed when a Jew converted to Christianity, and in such a strong and comprehensive social structure this loss could be enormous. Consequently, converts from Judaism could see a tremendous reversal of social and legal standing upon their conversion. At times of persecution, there would be the temptation to look back to the system of Judaism with its legal and social stability. The author of Hebrews was writing to contradict such tendencies among beleaguered Jewish Christians.

2. This book acknowledges the validity of the religion of the Old Law, but says that the time for such has past. As in the writings of Paul (Gal. 3), the old covenant and all associated features are presented as part of the developmental works of God’s efforts to bring final and ultimate salvation to life through the person and work of Jesus the Christ. Hence the writer uses the terms “better” or “superior” to show that what is to be had in Jesus is spiritually and eternally greater than what was had in Judaism. In this way, the author hopes to persuade these persecuted brethren from returning to a lesser system and forfeiting what was found in Jesus.

3. This book takes on its full significance when one has at least a rudimentary understanding of the sacrificial system arranged in the old covenant. With the discussion of the priesthood and priestly service, the modern reader can only appreciate the comparisons by being familiar with both systems. This is another reason for Christians to be knowledgeable about the contents of the Old Testament.

4. Perhaps the most well known section from this book is the eleventh chapter, with its recitation of the names and deeds of so many heroes from the Old Testament. However, this section should not be understood simply as a litany of figures of faith, but as a listing of all the heroes of the Jewish people who placed their confidence in God and withstood attempts to dissuade them from serving Him. The reader is reminded that in every age the faithful have been persecuted for seeking righteousness, but those who did not give up ultimately received their reward. For the Jewish Christians who received this text to yield to pressure and return to Judaism would be to turn their backs on their own history and to whom they owed gratitude.

5. This epistle shows the wonderful priesthood of all believers. Jesus serves both as sacrifice and as the High Priest Who offered the sacrifice. Christians are described as being able, through Him, to enter into the holy place as the priests of old. We are able to offer the sacrifices of worship (cf. 13:15) without another person mediating for us.

6. As a book of encouragement as well as instruction, Hebrews is filled with a number of practical exhortations to faithfulness. (cf. 4:1,11,13,16; 6:1; 10:22,23,24; 12:1,28; 13:13,15). These thirteen exhortations encouraged the readers to live out the life they had claimed in Jesus.

AN OVERVIEW OF JAMES

This epistle was written by James, the half-brother of Jesus. Early on in Jesus’ public ministry, James and his full-brothers had not believed in the identity of Jesus as the Christ (John 7:5). However, by the period after His resurrection, we see James as not only a convert to Christianity, but as one of the leading figures of the church in Jerusalem (Gal. 1:18-19). The date of composition cannot be determined with certainty, but the it could be one of the earliest books of the New Testament, and the conjectures for dating range from as early as A.D. 44 to the mid-’60’s.

This text was directed to Jewish Christians who were not only persecuted, but who also failed to live righteously, bringing sin, strife, and discord into their midst. With this book, James sought to encourage them to withstand temptation, reform their wayward practices, and allow peace and stability to return.

What is the structure of the book?
I. Introduction (1:1)

II. Coping With Trials (1:2-12)
A. The value of trials (2-4)
B. The preparation for trials (5-8)
C. The victims of trials (9-12)

III. Coping With Temptation (1:13-27)
A. The source of temptation (13-18)
B. The conquest of temptation (19-27)

IV. Coping With Hypocritical Spirituality (2:1-26)
A. The hypocrisy of prejudicial treatment (1-13)
B. The hypocrisy of faith without works (14-26)

V. Coping With Strife in the Body (3:1-5:12)
A. Strife from destructive speech (3:1-12)
B. Strife from worldly attitudes (3:13-4:10)
C. Strife from selfish planning (4:11-17)
D. Strife from abusive treatment (5:1-12)
1. Addressing those who abuse (1-6)
2. Addressing those who are abused (7-12)

VI. Coping With Physical and Spiritual Health (5:13-20)
A. Coping through praise (13)
B. Coping with physical problems (14-15)
C. Coping with spiritual problems (15-20)

Key Verse: 1:22 – “But be ye doers of the word, and not hearers only, deceiving your own selves.”

Key Thoughts of the Book:

1. There have been tendencies to devalue the book of James because of his discussion of faith and works. Martin Luther called it “a right strawy epistle” and thought that it stood in contrast to Paul’s teachings of “salvation by faith alone.” In this respect both authors are misunderstood. The only time “faith” and “alone” are found together in the Bible is in James 2:17, in which it is said that faith, when separated from expression through deeds, is dead. While in Romans 4-5 Paul stressed that one could not be accepted by God without faithful dependence upon Him, James presented the reverse case that if Christians claim to live a life of faith, there should be some tangible evidence of being Christian. This is seen in 1:19-27 and 2:14-26, and is consistent with Jesus’ own teachings about an obedient faith (Luke 17:10).
In order to show that such a combination of faith and an obedient faith-response are desirable, James draws upon the patriarch Abraham as an example, just as Paul did in Romans 4-5. However, for these Jewish Christians the Gentile Rahab is held forth as another example of faith in action by her deliverance of the spies and making arrangements for peace with the Israelites upon the conquest of Jericho.

2. That these brethren were subject to persecutions and difficulties from outsiders is evident from the opening discussions of this book. Using a term which gives us “polka dot,” James speaks of diverse trials that these Christians were experiencing (1:2). Contrary to saying that Christians were never subject to troubles, the author says that although unwelcome, these trials could serve the purpose of helping these brethren to mature (1:3-5). This great reversal of understanding provides enlightenment to all Christians who may suffer for the faith, and undergo a wide variety of difficulties.

3. It is clear that there was much internal strife being experienced by these brethren due to the actions of some. There are at least four different areas that are mentioned:
• Showing partiality to some because of wealth and social status (2:1-13)
• Speaking poorly of other persons (3:1-12)
• Self-centered pursuits and argumentation (4:1-12)
• Abuses by rich Christians of their Christian employees (5:1-12)
Given these problems, it is no wonder that James concludes his letter by encouraging the brethren to confess their faults to one another and help turn each other from sin. This is not meant to be auricular confession of Catholicism. Instead, it is an acknowledgement that these brethren had not treated one another properly and they needed to apologize.

4. The tone of this letter, while emphasizing the shared relationship between author and recipients through the use of the word “brethren” (15 times), is one that demands adoption of these improved ways. Of the 108 verses, 58 contain verbs in the imperative mood, commanding reformation of life. With these elements, it becomes a very practical book for Christian living, identifying the do’s and don’ts that lead to peaceful existence in the body of Christ.

AN OVERVIEW OF 1 PETER

This book was written to Christians facing challenges from the non-Christian world. It was meant to help them put their lives into focus and understand that what they were a part of was worth any price to maintain. They were also instructed to have the proper order among themselves, in their homes and in the church, knowing that such would ease their burdens and allow them to be better prepared for dealing with those on the outside. It is believed that this book was written in the late A.D. 50’s or early 60’s.

The author was Peter, the brother of Andrew and apostle of Jesus. He was from Bethsaida, a town near the Sea of Galilee, and was a fisherman by trade. He had a wife and family (Mark 1:30), and was an elder in the church in accordance with 1 Tim. 3 (1 Pet. 5:1). He was called “unlearned and ignorant” in Acts 4:13, but this only means that he did not possess extensive formal training in literature and writing. He would have had the typical, foundational instruction in reading and writing that was common for Jewish youth.

What is the structure of the book?
I. A Chosen People (1:1-2:10)
A. The recipients of salvation (1:1-12)
B. The responsibilities of salvation (1:13-25)
C. The new people of salvation (2:1-10)

II. An Ordered People (2:11-4:11)
A. Duties summarized (2:11-12)
B. Duties presented (2:13-3:12)
1. To the world at large (2:13-18)
2. To masters (2:19-25)
3. To husbands and wives (3:1-7)
4. To good and evil conduct (3:8-12)
C. Duties in persecution (3:13-4:6)
D. Duties in mutual obligations (4:7-11)

III. A Faithful People (4:12-5:14)
A. Faithful in ordeals (4:12-19)
B. Faithful in submission (5:1-11)
C. Faithful in benedictions (5:12-14)

Key Verse: 5:10– “But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you.”

Key Thoughts of the Book:

1. The recipients of this letter were struggling under the opposition to Christianity that had the power, if unchecked, to cause them to doubt the wisdom of their commitment to Jesus and to return to the world. The great need for such an encouraging, organizing letter is seen in what may be the keywords: “hope,” used five times, and “suffer,” found at the beginning and end of the book (1:6; 5:10). In no way did God and Peter suggest that these brethren would have no strife with an ungodly world; instead, they focused the message on a true evaluation of the life of a follower of God.

2. The theme of “strangers” is very pronounced. The issue of church v. world permeates this text, and the readers are to understand themselves as strangers in the human realm. Echoing similar ideas about citizenship in heaven from Paul (Phil. 3:20-21) and being a pilgrim from Hebrews 11:8-13, Peter stresses this at the beginning of each of the three major sections of the book (1:1; 2:11; 4:12). Such a self-conception would help these brethren understand why they were persecuted and not be ashamed to be different. Then, as now, some brethren might have been tempted to return to their old lives under the pressures of their former associates (4:3-4). However, the example of Christ suffering to make righteousness possible was to prompt the readers to maintain their own stance for right, even against their past.

3. Purity in conduct is prominent in 1 Peter. This includes the general instructions to maintain appropriate behaviors in relation to other groups, but it especially includes the need for putting away sin and wrongdoing as these Christians were to live upright and respectable lives. As Peter says, they were to live so that their opponents might criticize, but they could not point to any bad or evil works (2:11-12). And the author noted that they might indeed suffer, but it was to be for the sake of being a Christian, not as a consequence of evil behavior on their part (4:14-16).

4. The privileged position of the Christian in the Great Salvation is presented in the first stage of this book (1:3-12). In describing how God has brought alien sinners to life in Christ, and that they have a reward reserved for them, Peter stresses how great the privilege to know salvation. It was anticipated by prophets of old, although they had imperfect knowledge and would have desired more! Even the angels were not privileged to know, but in Peter’s day (and ours) God’s plans have been laid forth and the Christian knows the culmination of salvation plans. How unfortunate that so many in this Christian era treat this privilege, the Great Salvation, with such little respect and response.

5. Structure in the local congregation is stressed, since this body is the spiritual, and maybe only, family for the troubled Christians. Their closeness as a family dependant upon the Lord will provide so much ability to cope with challenges. And so the right attitudes, doing right in the midst ill treatment, is emphasized among slaves (2:19-25) and among the brethren in general (3:13-17). The Christians’ willingness to follow leadership in the congregation, leadership representing the most well developed maturity, represents their willingness to allow the Lord to lead them and their desire for appropriate cohesiveness in the body. An organized and committed church can withstand much more external pressure with fewer spiritual casualties than a disorganized and strife-filled church.

AN OVERVIEW OF 2 PETER

This letter was written by Peter, the disciple and close friend of Jesus. In fact, his close association with the Lord and remembrances of the ministry of Jesus are used as points of encouragement for a well-established faith among the brethren.

To whom was this book written? This is included in the General Epistles, i.e., those from Hebrews to Jude written to very broad audiences, but these recipients are called “those of like precious faith” (1:1). They are also the ones who had received his first letter (3:1). They were encouraged to continue their own spiritual growth so that they could withstand the influences of false ministers and teachers inside the church. In addition, they were encouraged to be ready for the second advent of Jesus. With Peter’s death put at A.D. 67-68, this book may be dated shortly before this, i.e., mid- to late-60s.

What is the structure of the book?
I. Introduction (1:1-2)

II. Christian Growth (1:3-21)
A. Development desired (3-11)
1. God’s provisions (3-4)
2. A Christian’s development (5-7)
3. An everlasting entry (8-11)
B. Assurance given (12-21)
1. A final message (12-14)
2. A reliable message (15-18)
3. An inspired message (19-21)

III. False Teachers (2:1-22)
A. Presence of false teachers (1-3)
B. Accountability of false teachers (4-9)
C. Characteristics of false teachers (10-22)
1. Resist authority (10-11)
2. Indulge lusts (12-16)
3. Are of no worth (17-19)
4. Are doomed (20-22)

IV. The Second Coming (3:1-18)
A. Promise made (1-7)
B. Promise kept (8-10)
C. Promise heeded (11-18)

Key Verse: 1:3– “According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue.”

Key Thoughts of the Book:

1. This letter presents a theme that is found in several of the General Epistles, viz., the rise in the early church of heretical voices and teachers who were compromising the integrity of New Testament teachings and the health of congregations. This book provides a classic strategy for resisting false teachers. Such strategy consists, first, in being personally, spiritually mature; second, in being able to recognize those individuals who use religion for their personal gain; and third, the reminder that there will be ultimate accountability for one’s actions.

2. Because there were, in the early centuries of Christianity just as now, various accounts and stories arising concerning the person of Jesus (cf. Luke 1:1-4), Peter wanted to give this last reminder that Jesus did in fact exist, that he was one of the apostles who witnessed the many activities of the Lord, and that the message they promoted was based upon the historical realities of the Word made flesh. In the 35+ years since Jesus had begun His public ministry and called Peter to participate, this servant had never wavered in his commitment to this calling and the surety of the Christian path.

3. The first chapter reminds that, although God has given those things that pertain to life and godliness, there are responsibilities that are to be met by the individual disciple. These duties include the inculcating of what have been called “the Christian graces” – faith, virtue (moral uprightness), knowledge, temperance (self-control), patience, godliness (reverence for God), brotherly kindness, and love. The presence, or absence, of these qualities determines the path being followed by the child of God. It simply is not possible to be a force for good, imitating Christ, without doggedly promoting the growth of these characteristics. The failure to develop in these ways leaves one in a state of spiritual immaturity, in which one can be caused to compromise or even devalue the life found in Christ. The overarching aims, both temporal and eternal, are seen in this first chapter. The temporal, present aim is to bear much fruit for God’s kingdom. The eternal aim is to be welcomed into the heavenly kingdom of the Lord.

4. It is unfortunate that the apostle must discuss challenges from inside the church, but the second chapter shows the need to such an expose. There were those who used religion as a vehicle for personal advantage, and God has always opposed such. Whether in the times of the patriarchs, as Noah and Lot, or in later times, the Lord has reserved those who pervert the truth until they should receive final judgment. Reminiscent of Jesus’ words about the rich man and Lazarus (Luke 16:19-31), this passage reminds that those who oppose God will be held accountable for their deeds (2:4-9). The characteristics of such false teachers are given in detail in 2:10-22, and these need to be familiar to us. They represent those qualities that should never exist within us, and which characterize opponents of God and His church.

5. Just as today, there were those in Peter’s day who denied that there would ever be a second coming and day of reckoning. They contended that things would continue as they had been. However, the apostle reminded that many in Noah’s day had been surprised when the normal order was interrupted by God’s actions. Such will be the case when the Lord returns and the material world will come to an end. All that will matter then is whether or not we have pursued righteousness, showing that we are properly fitted for heaven.

AN OVERVIEW OF REVELATION

Written by John, the brother of James and one of Jesus’ apostles, the immediate audience was Christians of Asia Minor who were suffering under persecution for their religious beliefs. Christianity was illegal (not protected by Roman law), universal in application (everyone was to be a Christian), exclusive (worship only God, not the emperor), and wrongly accused of all kinds of evil. Composed 96 A.D. from Patmos, off the western coast of modern Turkey, it is the last inspired book written and the fifth from the pen of John.

What is the structure of the book?
I. Introduction (1:1-20)
A. Preface to the book (1-8)
B. The Lamb of the book (9-20)

II. Letters to the Seven Churches (2:1-3:22)

III. First Series of Apocalyptic Visions (4:1-11:19)
A. The throne room (4:1-5:14)
B. The seven seals (6:1-8:5) (Notice the interlude between 6th and 7th)
C. The seven trumpets (8:6-11:19) (Notice the interlude between 6th and 7th)

IV. Second Series of Apocalyptic Visions (12:1-22:5)
A. The dragon and his allies (12:1-13:18)
B. The Lamb and His sickle (14:1-20)
C. The bowls of wrath (15:1-16:21)
D. The destruction of the dragon, beasts, Babylon, and the wicked (17:1-20:15)
E. The bride of Christ (21:1-22:5)

V. Conclusion (22:6-20)

Key Verse: 1:18– “I am He that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of Hades and of death.”

Key Thoughts of the Book:
1. The purpose was to give help to beleaguered Christians who were flagging under pressure and difficulties from without. The key theme could be “victory in Christ,” with the reminder that those who are victorious in Christ will one day be with Christ. In conjunction with this theme of difficulty but ultimate victory, the Revelation shows the Christ Who Himself was slain, but has been resurrected and now reigns (1:18; 5:6). While the enemies of Christianity must have exulted in apparent triumph when Jesus died, in actuality it was from such a moment that Jesus secured victory. He was not conquered, but Conqueror (John 16:33).

2. It is an apocalyptic book and shares characteristics with that kind of literature. It possesses historical significance, makes strong use of visions and symbols, and it is dualistic (everything is in pairs: right/wrong, good/evil, God’s side/Satan’s side, victory/defeat). It is also deterministic, meaning it is already determined that good wins in the end, and it is cosmic in scope, involving all people. It should be remembered as well that in this highly symbolic book, colors, numbers, and other elements have significant meaning. Since it is a book of visions and images, it should be viewed as an unfolding story. It is important to grasp the overall view of what is occurring without making every detail mean something. This is not unlike the approach to interpreting a parable or even watching a movie.

3. The recipients of this book are identified within the text. This text was not written in the first instance to individuals living now or at the end of time. This precludes understanding this as merely a prophecy about end-time events. It had meaning for its original readers and spoke of things that would shortly begin to occur (1:3; 22:6,10). However, the principles and final disposition of affairs are important to every age. Hence the study of this book today.

4. After the first two sections, there are two repeating portions, chs. 4-11 and 12-22, which seem to tell the same story. In the first, the struggle between good and evil is described with a perspective upon the people of God and their challenges. They are the ones who are shown martyred, marked, praising. By the close of the 11th chapter there is the destruction of the forces of evil and those belonging to God are rewarded. This may refer to final judgment, with its two consequences and ends. The second portion, chs. 12-22, appears to show the same struggle with an emphasis upon the major forces vying for supremacy. The dragon and his allies are battling against Jehovah, Christ, and Their hosts. It is interesting to note that the contest is for ruling power, symbolized by the “crowns” (diadems) of 12:3; 13:1; and 19:12. These are the only occurrences of this word in the Revelation, and clearly identify the struggle. In both of these multi-chapter cycles, it is God Who wins and Satan who is cast down. With this fact being set forth, the ancient and beleaguered saints are reminded that ultimate victory awaits the Lord’s faithful.

5. There is often much interest, and many fanciful notions, concerning the contents of chapter 20. Satan is first shown bound, but it is not his final end. It is the end of his current activity. The beasts had been involved in deception and false religion (13:14; 19:20), and Satan has permanently lost these allies. So what is this loosing? Notice there are two groups who are mentioned here. The first is of those faithful who are still alive on earth, a kingdom of priests who know and uphold what is right. They reign with Christ. The second group is of the martyrs whom the world thought were defeated in death, but are here a part of the cause of Christ. The other dead, the wicked, do not share in this resurrection (cf. 6:9-11). What is this resurrection? It is the reigning with Christ after death. It is the vindication of their service to the Lord. Remember that only Satan’s current allies were cast in to the lake of fire. When this happened, he was stopped – but not forever, yet. This little time, which should not be understood as a true time period any more than the 1,000 years is, represents the fact that the church will have to deal with Satan again down through the years. He will come again at the church, figured here under the names Gog and Magog (Eze. 37-39). Here, they represent fmb,the agents of Satan that come against the church again. In the end, the devil is finally defeated and joins the others workers of evil in the lake of fire. Although he may come again and again against God’s people, he will ultimately lose and the faithful will ultimately win.

AN OVERVIEW OF JUDE

This letter was written by Jude, one of Jesus’ half-brothers. (cf. Matt. 13:55). This family connection is also seen in his opening reference to his brother James, the author of the book of James and principal in the church in Jerusalem (Acts 15:13-21; Gal. 1:19). This letter may be dated ca. A.D. 60’s-70’s. It has similarities to the book of 2 Peter, showing that many different congregations were wrestling with this topic of competing Gospel messages.

What is the structure of the book?
I. Greeting (1-2)

II. The Challenge to the Church (3-4)

III. False Teachers Described (5-19)
A. False teachers in the Old Testament (5-7)
1. Among Israel (5)
2. Among angels (6)
3. Among Sodom and Gomorrah (7)
B. False teachers in the New Testament (8-19)
1. False teachers denounced (8-11)
2. False teachers described (12-16)
3. False teachers predicted (17-19)

IV. Faithful Christian Living Described (20-23)
A. Standing firm in Jesus (20-21)
B. Standing firm in aiding others (22-23)

V. Praise to Jehovah (24-25)
A. God’s preservation (24)
B. God’s adoration (25)

Key Verses: 3-4 – “Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints. For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ.”

Key Thoughts of the Book:
1. There is a dual purpose for which Jude composed this text. First, it was instruct in the common salvation and the need for remaining securely in Christ. Second, it was to warn against false teachers who had stealthily entered the church. In fact, Jude provides one of the strongest statements about false teachers found in the New Testament.

2. Like other books written in the latter period of the first century, this book reflects the growing challenge presented by varying voices of religious instruction. This book is very similar to 2 Peter, and both reflect a strong calling for purity in teaching and practice.
The structure of this letter is very simple yet compelling. It is the author’s purpose to point to Jehovah as the place of refuge and wisdom for those facing the challenges described in the text. One truth this book stresses is that there have been error-filled messages and messengers throughout history. The challenge facing the church is nothing new. The response must be the concerted defense of the faith that will stop the influence of such figures so that salvation is not lost. In fact, the book begins and ends, first thought and last, with the reminder that the safety of Christians is found in the Lord (1, 24). Thus we are reminded that by instruction from the Biblical text one is able to understand “the Great Salvation” and resist falling prey to those who misrepresent truth in the name of religion.

3. The key verse for this text, v. 3, points to the “common salvation” and the “faith once for all delivered to the saints.” Since this book deals with false teachers affecting the church, it is important to note that no description of the doctrine is given, unless one points to some of the descriptions of the false teachers as indications of teachings. However, the overall approach is to describe, not the erroneous teachings, but those who purveyed them. With the comments from v. 3, it becomes apparent that there was a body of teaching that was known to be authentic, and the original readers were familiar enough with it that they could make comparisons with what was taught by the deceivers. This idea of “once for all” is also used in relation to Jesus, as the writer of Hebrews said that He was “once for all offered to bear the sins of many” (9:28). In both cases, discussing the sacrifice and the faith, the idea of “once for all” means that there will be no further action in these domains by God. Jesus satisfies as the One to bear humanity’s sins, and the faith given through the apostles and prophets of the church is meant to one and only system of salvation. This precludes any other, competing system promoted in the name of Christ and Christianity.

4. One key idea held forth by Jude is the idea of “keeping” or “being kept.” The opening verses speak of those who are preserved by Jesus (1-2); the once-for-all faith must be kept (3-4); the false teachers of old did not keep to obedience, but are being kept for punishment (5-6); the readers are encouraged to remember, or keep, the apostolic message (18, 21), and God will keep those who cast themselves on Him (24-25).*

AN OVERVIEW OF 3 JOHN

Written by John, the brother of James and one of Jesus’ apostles, this letter was directed to a Christian named Gaius. It is not known who this individual is. The text addresses difficulties, due to a self-important individual, that existed in the congregation where Gaius was a member. This letter may dated ca. A.D. 80’s.

What is the structure of the book?
I. Greeting (1-2)

II. Tribute to Gaius (3-8)

III. Condemnation of Diotrophes (9-11)

IV. Tribute to Demetrius (12)

V. Benediction and Closing (13-14)

Key Verse: 11– “Beloved, follow not that which is evil, but that which is good. He that doeth good is of God: but he that doeth evil hath not seen God.”

Key Thoughts of the Book:
1. The book gives an insight into the personal dynamics of a troubled congregation in the first century. The person of Gaius is commended, as is Demetrius, but the trouble revolves around a figure named Diotrophes. As John said, he loved “to have the preeminence” (v. 9). He desired to run the church according to his preferences, and clearly supporting the apostle John was not a part of his plans. He tried to enforce a ban on receiving the apostle and other brethren, and would try to “cast them out of the church” who did associate with these figures. He is typical, perhaps, of the dominating, boastful, and proud man who seeks his way at any cost. The readers are encouraged to see Diotrophes for what he is – a selfish and evil man who has not seen God. They are encouraged to imitate all things good (v. 11).

2. The issue of support and hospitality comes into view with this book. In the ancient world, hospitality was the opening of home and resources for the support of those in need. This often included missionaries or brethren who were traveling, since inns were often dangerous and immoral places. And so when Diotrophes tried to stop others from receiving John and other brethren, he may have been attempting to interfere with the extension of this hospitality which was so vital. However, Gaius did indeed continue to support brethren and strangers. As John noted, he had garnered a great reputation as one who extended love and support to strangers and brethren. Specifically in view are missionaries, who went to preach but depended upon the support of Christians rather than take money from the Gentiles. Gaius helped such. John spoke of being a “fellowhelper to the truth,” noting that one is a partner for helping to supply and sustain those who go out preaching and teaching. Perhaps we can all be fellowhelpers in this way!

AN OVERVIEW OF 2 JOHN

Written by John, the brother of James and one of Jesus’ apostles, this letter was directed to “the elect lady.” This may indicate a real woman of the church who had helped John, who had faithful children, and who was reminded of her need to be scrupulous about whom she supported. Some believe, however, that this “lady” is really the church, as in the reference to the woman in Revelation 12, or to Ephesians 5:23-27. This letter may dated ca. A.D. 80’s.

What is the structure of the book?
I. Greeting (1-3)

II. Walking in Truth and Love (4-6)

III. Walking in Prudence (7-11)

IV. Benediction and Closing (12-13)

Key Verse: 9– “Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son.”

Key Thoughts of the Book:
1. The key words of this book, “love,” “truth,” and “commandments,” are also key terms in the Gospel according to John, and are found in his other letters as well. This emphasis reflects the need to embrace the Lord’s commands and express our love for Him by our response, but it also reflects the need to maintain an eye for the truth. There are also warnings about deceivers similar to those found in 1 John. Note that anti-Christ is simply someone who denies that Jesus was flesh and blood. There is no end of time figure Anti-Christ here; rather it reminds that many could deny the actuality of Jesus’ existence as the Word made flesh. Consequently, an atheist today is an anti-Christ.

2. This book reminds that whoever does not continue within the teaching of Christ is no longer walking with God. There has been discussion about the phrase “doctrine of Christ.” Some have understood it to mean “teaching about Christ,” which would mean simply the information about the person of Jesus. With this, it is claimed that one may believe whatever one wishes about other elements of Christian doctrine as long as one believes key facts about the person of Christ. However, the phrase “doctrine of Christ” can also be understood to mean “teaching from/out of Christ,” which would mean any of the things that Jesus taught, whether about Himself or any other topic. The validity of this second view is supported by numerous teachings from Jesus Himself (cf. Luke 6:46; John 6:63; 12:48-50).

3. Drawing upon the warning against being deceived by false teachers, John instructs that Christians should not provide assistance through lodging and material support for anyone who does not uphold these points he has made. To “bid Godspeed” means to approve of the course they pursue and give support.

AN OVERVIEW OF 1 JOHN

This book was written by John, the son of Zebedee and brother of James. Having written the Gospel account, these three letters, and Revelation, he is the second-most prolific author in the New Testament behind Paul. It would seem that his mother was Salome, sister of Mary, making him and James cousins of Jesus and of John the Baptist. At the time of this writing, perhaps the A.D. 80’s, John was a respected elder brother in the church, and he views many of his converts as his spiritual offspring. Church tradition holds that he was the only apostle to die a natural death.

Written to a general Christian audience, this book was intended to affirm to the readers that Jesus had come in the flesh, and had been crucified and resurrected (cf. the focus of the Gospel of John, which has the most expansive discussion of the origin of the “man” Jesus, as well as the great detail of his death and resurrection); that the Christian life was one of moral purity; and they were to resist the patterns and practices of the non-Christian world. It has as its central theme the idea of “walking in the light.” Like many of his other writings, this book has the vocabulary of “love,” “light,” “darkness,” and “truth.”

What is the structure of the book?
I. Preface and Calling (1:1-7)
A. Preface: The Word of life (1:1-4)
B. Live in the light (1:5-7)

II. Conditions for Living in the Light (1:8-2:29)
A. 1st Condition: Renounce Sin (1:8-2:2)
B. 2nd Condition: Be Obedient (2:3-11)
C. 3rd Condition: Reject Worldliness (2:12-23)
D. 4th Condition: Keep the Faith (2:24-29)

III. Live as Children of God (3:1-5:13)
A. God is our Father (3:1-3)
B. 1st Condition: Renounce Sin (3:4-9)
C. 2nd Condition: Be Obedient (3:10-24)
D. 3rd Condition: Reject Worldliness (4:1-6)
E. 4th Condition: Be Loving (4:7-5:4)
F. 5th Condition: Keep the Faith (5:5-13)

IV. The Christian’s Confidence (5:14-21)

Key Verse: 1:7– “But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.”

Key Thoughts of the Book:
1. There were those within the church who taught that Jesus had not actually come in the flesh, and hence did not die at the cross nor was resurrected. This book begins with a tremendously strong statement about the reality of the incarnation based upon John’s role as a witness to the presence of Jesus. It concludes in a similar fashion, affirming that Jesus, the Son of God, came and brought understanding with Him (5:21).

2. The word “sin” is used very often, and the text reveals an element in the church which argued that Christians were not to be concerned about sin and purity. Perhaps they felt that sin was unavoidable. Perhaps they felt that Jesus had been the full antidote for wrongdoing and hence human accountability in that regard was nullified. Numerous times John responded to this type of thinking by facing the reality of sin. First, he identified what sin consists of. It is the violation of the instructions of God (3:4; 5:17). This indicates that it is something we do as a result of our behavior and not something that is inherited. Second, he acknowledged its reality and the need for honesty with self (1:7-10). “If we say that we have no sin, we deceive ourselves, and the truth is not in us.” However, he stressed that Jesus served to remove our sins and provide justification and a return to innocence. Finally, he stressed the need to avoid returning to the types of behavior that necessitated Jesus’ death. To rationalize and continue to live in a wicked lifestyle was demonstration of Satan’s influence, not God’s (3:8-10).

3. There may have been a problem of harmony or unity among the brethren, because the apostle addresses the need to respond to the situations of our brethren. John’s message of faith in action, “Let us not love in word, neither in tongue; but in deed and in truth” (3:18), mirrors that of James 2:14-26. These recipients were called upon to take compassionate action on behalf of their brethren as a consequence of the love of God dwelling within them (3:17). Such willingness was seen as a consequence of being reborn by the Word of God (3:9).

4. Clearly revealed in this book is the need to make certain of the message and messenger to whom one gives heed. John acknowledged that there were different “spirits” (people) gone out into the world preaching things contrary to the Lord’s will, and he encouraged his readers to verify the reliability of messenger and teachings before accepting what was being taught. This is “trying” the spirits to make certain that what is heard and accepted originates with the Lord and not as a part of someone else’s will. (4:1-6). This reminder and warning are as needed today just as then. Many claim to speak in God’s name, but then say things that have no origin with Him. This is similar to Paul’s warning that people must be willing to embrace only those things that come from heaven and thereby grow into Christ (Eph. 4:14-15).

5. This is a book about confidence. Using 5:13 as a model for John’s purposes in this regard, it is clear that while the author intended the readers to be confident of Jesus’ existence and sacrifice to remove sin (cf. 3:5), he also wanted the readers to know their own spiritual condition. As he said, the commandments of God are not grievous, and we know that we love Him if we seek to observe His commandments (5:3). He is not demanding sinless perfection (cf. 1:8), but he is demanding faithfulness to the Lord and His word.

Text: Hebrews 1:1-3
Theme: GOD’S SUSTAINING POWER

INTRODUCTION

1. Karl Marx wrote that religion is the opiate of the masses. Religion is a man-made thing to help us cope. To deaden the pain we face in reality. Something to sustain us though it’s only fantasy.

2. Hebrews 1 teaches us that Christ is not the opiate of the masses but the omnipotent sustainer of all things.

3. He alone is where God’s sustaining power is found.

4. To understand His sustaining power from this passage, I divided it into 2 sections.
Verse 1 = God’s first words
Verse 2 = God’s final word

I. FIRST WORDS
A. Hebrews is a book written to encourage Jewish Christians to press on and not fall away. After their conversion rather than “living happily ever after” they experienced tremendous persecutions and hardships.

B. The result is that some left Christianity and turned back to Judaism.

C. The writer of Hebrews presents these beleaguered Christians who needed to experience God’s sustaining power in their faith with the answer.

D. He begins by reminding them of God’s revelation of himself. God’s first words to man came long ago to the fathers in the prophets….in many portions and in many ways.

E. These were powerful truths. He spoke generally through His creation to remind them of His power. The heavens are telling of the glory of God and their expanse is declaring the works of His hands. Psalm 19:1

F. He spoke specifically or through special revelation in the prophets. This should be understood as all that God said from Moses to Malachi. Everything that He said in the Old Testament.

G. And His word was powerful for sustaining
Is anything too difficult (Genesis 18:14)
Uphold you with my righteous right hand (Isaiah 41:10)
But for you who fear my name the son of righteousness will rise with healing in its wing and you will skip about like calves from the staff (Malachi 4:2) This verse reminds us that His first words were not His final word.

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II. GOD’S FINAL WORD
A. God’s revelation didn’t move from less true to more true but less clear to more clear.

B. Everything in the Old Testament pointed to Christ!

C. In these 2 verses the excellency, supremacy, and finality of God’s revelation in Christ is seen. And it is Christ who is God’s sustaining power.

D. What this passage is telling us is if I have Christ, that’s all I need.

E. Christ is all I need! That’s the message of this passage to Christians suffering tremendous persecution, experiencing great difficulties.

F. Christ is all I need is the message of Fanny Crosby life. Her story here. Take the world but give me Jesus.

G. Calvin says of this passage “when you come to Christ, you ought to go no further.”

H. The question for each of us today is this: Is Christ all we need? YES! Six reasons.

1. Our Prophet – the Shorter Catechism states, “by revealing to us by his word and spirit the will of God for our salvation. He Spoke in His Son. “What more can we say then to you he hath said to you who for refuge to Jesus have fled. His written word announced His Incarnate Word.

2. The Heir of All Things – everything belongs to Him – He freely gives us all things. We are joint heirs with Jesus…everything belongs to us and will be given to us! We lack nothing. We have everything. It is found in Christ. Romans 8:17,18 – sufferings of the present time not worthy to be compared of the glory to be revealed to us. Blessed with every spiritual blessing. See also Eph. 1:18

3. The Creator – verse 2 – “by Him all tings were created, all thing by Him and for Him, for from Him, through Him, and to Him are all things, to Him be glory forever” (Romans 11:36) He created us for His purpose His glory we are more important than the universe which he inherits and creates. (John 1 all things come into being by Him.

4. Our God - the second person of the Trinity – he doesn’t just reflect he radiates. He is part of His glory. Nicene Creed: ” God of God Light of Light Very God of Very God.” Jesus shows us who God is …He who has seen me has seen the Father! Charles Spurgeon when preaching on this passage in 1882 said, “I have nothing to do tonight by to preach Jesus.”

5. Sustainer – speaks of God’s providence. what he creates he causes to continue. His Works of Providence are His “most holy wise and powerful…Understanding sustaining power is understanding the doctrine of providence Colossians 1:17 – in Him all tings hold together the galaxies would fly apart and everything would be destroyed if not keep together by Him. And we would not continue in the faith or be able to trust Him. Doesn’t merely keep things in motion e.g. of juggling or soccer ball and kick – moving toward a goal … our God and God’s glory! The word means His “enabling word” or “powerful word.” (See Thomas Watson)

6. Our High Priest - not only as our prophet who revealed the will of God – but fulfilled the will of God by dying in our place. Once offering up himself to satisfy divine justice in reconciling us to himself and in making continual intercession for us. It is finished. The fact that He has solved our sin problem cleansing us, purifying us, should cause us to rejoice in Him all the days of our lives regardless of what befalls us this life.

7. King – in subduing us to Himself, in ruling and defending us and in restraining and conquering all His and our enemies – “If God is for us who is against us?….

CONCLUSION

1. Three things to appropriate His sustaining power

a. A Perspective of Providence – read Watson

(1) If his providence reaches our hair it certainly reaches our soul

(2) It may seem crooked and strange yet it carries on God’s work
sometimes we are brought low – “if there were always sunshine we would see no stars!”

b. Prayers of Dependence

(1) This is where we trust Him even when His providence seems to run contrary to His promises…he will fulfill His promises even when it seems He is not. e.g. of the wheels of a clock move contrary but keep the clock moving forward. God’s works of providence keep all things moving forward to the goal of His glory and our good even when they seem contrary to all we know of as good. We must trust Him and depend on Him.

(2) Our prayer of dependence is to trust Him in the dark because of what we’ve heard in the light of His Word. In suffering we imagine silence. But God is actually quite loud. As C.S. Lewis says, “God whispers to us in our pleasures, but shouts to us in our pain.”

c. Passion for our Saviour

(1) We need to see Him who is unseen for endurance and sustaining power.

(2) Fanny Crosby on blindness

a. a preacher’s comment to her.
b. her perspective on “beautiful and interesting things” around me.

(3) The world’s “beautiful and interesting” things around us dim the light of Christ. “Take the world but give me Jesus”.
The sight of the world seduces the soul. The sight of the Saviour sustains the soul.

(4) C.S. Lewis’s “Prince Caspian” story

(5) I have Christ, that’s all I need.

Scripture Text: Galatians 2:20
Theme: The Christian Life

Introduction: The problem with New Year’s Resolutions is they tend to “go in one year and out the next.” Well, today I’d like us to consider adopting a Bible verse as a resolution. Some people choose a Bible verse at the beginning of January to set the theme for the coming year. If you could have one verse scripted and framed to hang in your living room for the next 12 months, which would you choose? I’d like to suggest Galatians 2:20
This verse presents three configurations to the Christian life.

1. The Relinquished Life: Galatians 2:20 tells us the Christian life is a relinquished life: “I have been crucified with Christ.” In receiving Christ, we come to the old rugged cross and gaze upon the dying form of one who suffered there for us. We see his hands nailed fast to the wood. We see the spike in his ankles. We see the blood flowing in streaks down his body, and, deeply moved, we turn aside from the kind of life we once lived and take our stand beneath the cross of Jesus. We die to ourselves and to our sin. We die to the world, the flesh, and the devil, and we identify with the cross of Christ. When James Calvert went as a missionary to the cannibals of the Fiji Islands, the captain of the ship sought to turn him back. “You will lose your life and the lives of those with you if you go among such savages,” he cried. Calvert only replied, “We died before we came here.”

2. The Exchanged Life: “It is no longer I who live, but Christ lives in me.” Missionary Hudson Taylor called this the “Exchanged Life.” None of us can live the Christian life in our own strength or resist temptation solely by our own will power. Only Christ can successfully live the genuine victorious Christian life—it is, after all, His life—and when we come to Him in full surrender, He begins living His life through us. This involves two levels:
• Christian Living: Christ lives His life through us, producing the Fruit of the Spirit (Gal. 5:20), which represents the character qualities of Christ Himself.
• Christian Service: Christ does His work through us. In Romans 15:18, Paul said: “I will not venture to speak of anything except what Christ has accomplished through me” (nrsv). In 2 Corinthians 5:20: “We are ambassadors for Christ, as though God were pleading through us.” In 2 Timothy 4:17, the apostle said: “But the Lord stood with me and strengthened me, so that the message might be preached fully through me.”

3. The Trusting Life: “…and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me.” “This is the victory that has overcome the world—our faith” (1 John 5:4). Romans 1:17 tells us that the Christian life is one of faith from first to last, for the just shall live by faith. Isaiah 26:3–4 says: “You will keep him in perfect peace, whose mind is stayed on You, because he trusts in You. Trust in the Lord forever, for in Yah, the Lord, is everlasting strength.” Proverbs 3:5 says, “Trust in the Lord with all your heart.”

Conclusion: A. W. Tozer wrote, “If you ask God to give you a special message for the opening year, one that will be made seasonable and real in every exigency of the unknown future, you will be surprised how faithfully He will fulfill His word, and how fittingly the Holy Spirit will speak to you of things to come, and anticipate the real needs and exigencies of your life.” Perhaps Galatians 2:20 is that word from God for you today, if you’re dying for a new beginning and willing to be “crucified with Christ.”

Scripture Text: COLOSSIANS 4:2
Theme: Devoted…Watchful…Thankful.

Introduction:
2 of the Great prayers’ of Scripture, Moses and Elijah,
James word of acknowledgement on prayer. (JAMES 5:13-16)
Paul’s interpretation on Prayer:
Paul’s Desire for the church here at Colosse.

Devoted. What does this mean? What does “Devoted” look like?
Acts 1:14- Devoted – Constantly/ Obstinate
Acts 2:42- Devoted- Unyielding.
Devoted in context to the Church at Colosse
Here is a general appeal for prayerfulness. The word for “devote” yourselves” Means “to be strong.” It always means “give earnest adherence to” a person or thing; here it implies “persistence and fervor”

Watchful. What does this mean? What does “Watchful” look like?
Galatians 6:1:- Watchfulness for yourself.
1 Timothy 4:16:- Watch your life and Doctrine.
Romans 16:17:- Watch out for the division causers.
Acts 20:25-31 Watch yourselves and others.
Watchful in context to the Church at Colosse.
“Being watchful” (lit., “keeping awake”; Suggests constant spiritual alertness. So Christians must be watchful and “active in prayer”, “alive” in the fullest sense, never careless, mechanical, or dull and heavy.

Thankful. What does this mean? What does “Thankful” look like?
Hebrews 12:28-29- Thankfulness is acceptable worship.
Colossians 2:6 – Thankfulness comes from a walking relation ship with Jesus
1 Thes 5:18:- Walking in thankfulness- a response to the greatness of God’s forgiveness and mercy.
Thankful in context to the Church at Colosse “Being thankful” refers to the spirit in which prayers should be offered (cf. Php 4:6).

Scripture Text: Galatians 2:20
Theme: The Christian Life

Introduction: The problem with New Year’s Resolutions is they tend to “go in one year and out the next.” Well, today I’d like us to consider adopting a Bible verse as a resolution. Some people choose a Bible verse at the beginning of January to set the theme for the coming year. If you could have one verse scripted and framed to hang in your living room for the next 12 months, which would you choose? I’d like to suggest Galatians 2:20
This verse presents three configurations to the Christian life.

1. The Relinquished Life: Galatians 2:20 tells us the Christian life is a relinquished life: “I have been crucified with Christ.” In receiving Christ, we come to the old rugged cross and gaze upon the dying form of one who suffered there for us. We see his hands nailed fast to the wood. We see the spike in his ankles. We see the blood flowing in streaks down his body, and, deeply moved, we turn aside from the kind of life we once lived and take our stand beneath the cross of Jesus. We die to ourselves and to our sin. We die to the world, the flesh, and the devil, and we identify with the cross of Christ. When James Calvert went as a missionary to the cannibals of the Fiji Islands, the captain of the ship sought to turn him back. “You will lose your life and the lives of those with you if you go among such savages,” he cried. Calvert only replied, “We died before we came here.”

2. The Exchanged Life: “It is no longer I who live, but Christ lives in me.” Missionary Hudson Taylor called this the “Exchanged Life.” None of us can live the Christian life in our own strength or resist temptation solely by our own will power. Only Christ can successfully live the genuine victorious Christian life—it is, after all, His life—and when we come to Him in full surrender, He begins living His life through us. This involves two levels:
• Christian Living: Christ lives His life through us, producing the Fruit of the Spirit (Gal. 5:20), which represents the character qualities of Christ Himself.
• Christian Service: Christ does His work through us. In Romans 15:18, Paul said: “I will not venture to speak of anything except what Christ has accomplished through me” (nrsv). In 2 Corinthians 5:20: “We are ambassadors for Christ, as though God were pleading through us.” In 2 Timothy 4:17, the apostle said: “But the Lord stood with me and strengthened me, so that the message might be preached fully through me.”

3. The Trusting Life: “…and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me.” “This is the victory that has overcome the world—our faith” (1 John 5:4). Romans 1:17 tells us that the Christian life is one of faith from first to last, for the just shall live by faith. Isaiah 26:3–4 says: “You will keep him in perfect peace, whose mind is stayed on You, because he trusts in You. Trust in the Lord forever, for in Yah, the Lord, is everlasting strength.” Proverbs 3:5 says, “Trust in the Lord with all your heart.”

Conclusion: A. W. Tozer wrote, “If you ask God to give you a special message for the opening year, one that will be made seasonable and real in every exigency of the unknown future, you will be surprised how faithfully He will fulfill His word, and how fittingly the Holy Spirit will speak to you of things to come, and anticipate the real needs and exigencies of your life.” Perhaps Galatians 2:20 is that word from God for you today, if you’re dying for a new beginning and willing to be “crucified with Christ.”

Text: 2 Corinthians 5:17
Theme: Abundant Regeneration:

Summary: The gift of a new creation, a new creature, a new man

Introduction:
Remember last week when we talked about the complete gift of God. (Nothing less than complete)
The meaning of Salvation, Conversion, New Birth, Baptism in the Spirit.
All of God is in all that he does.
No second measures. Playing down, dumbing down of conversion.
Not just a one sided event. Not just a choice, but a transaction.

The message this morning is one of regeneration,

The gift of a new creation.

What does it mean for a person to become a “new creature”?

Very simply, it means just what the Scripture says: The people actually become new creatures—their whole being, nature, life, and behavior changes:

What does it mean for a person to become a “new creature”?
It means that…………..

1. A new life has begun.
A person who was dead to God, but now as a new creature they become alive to God. (Romans 6:4, 11; Eph 2:1-6)

2. A new relationship has blossomed.
A person who had no relationship with God, but now as a new creature they are given a relationship with God. (Eph 3:12;

3. A new confidence has flourished.
A person who was not sure about God, but now as a new creature they are absolutely certain about God. (1 John 5:14)

4. A new devotion has grown.
A person who never fellowshipped and communed with God, but now as a new creature they fellowship and commune with God all the time. (Hebrews 10:19-23)

5. A new lifestyle has taken hold.
A person who was living in sin and immorality, but now as a new creature they live in righteousness and holiness. (Eph 4:17-24)

6. A new eternity has been received.
A person had to face death, but now as a new creature they never have to die. (John 3:16 ; 1John 5:11-12)

7. A new destiny has been given.
A person was doomed to judgment and eternal separation from God, but now as a new creature they are destined to live eternally in the presence of God.

Text: Luke 24:45-49 & Acts 1:7 & 8
Theme: Holy Spirit & Power

Summary:
We live in a world that is fascinated by power! Whether this is freedom to do your own thing, promotion which leads us to control the circumstances of others, knowledge through which we make others dependent on us, marketing which means we influence people’s choice or politics where we can dictate to the masses!

1. Powerful God
Throughout the Old Testament God demonstrates and the people humbly worship God’s power. When things go well the Israelites delight in the power of God and when things are not good the people remind themselves of the ultimate power of God. The Bible portrays God as absolute and not restricted by anyone.
When Jesus walked the earth we see a manifestation of mighty power: the sick are healed, the possessed set free, the poor and downtrodden cared for and the dead raised!

2. Powerful People
In the verses we read Jesus gives power to the people! Through Acts we see this – scared disciples become transformed into those who break out of prison, boldly proclaim the gospel, and move in the supernatural!

The power of God is:
For all – regardless of gender, age, experience – Just ask!
For show – this is not meant to be a well kept secret!
For God – ability and might is not given so that we can look great but so that people will discover God!

Gordon Fee “The living God is a God of power; and by the Spirit the power of the Living God is present with and for us!

Application:
Please select from the following and do not attempt them all.

1. Is there anything that needs clarifying from Sunday?

2. If God is ‘all powerful’ why do bad things happen?

3. In what ways do you want to know more of God’s power in your life?

4. What did God say to you on Sunday and what are you going to do as a result?

5. What might limit how much we see of God’s power demonstrated in our lives?

6. Over the series on the Holy Spirit what has most challenged you and what has changed in your thinking and actions?

Text: John 3:3
Theme: “BORN AGAIN”

Introduction: Who was Nicodemus? A Pharisee. A wealthy man. He had position. His occupation. –Teacher. Why did he come to Jesus– Context from John 2:12-25.

Jesus Give Nicodemus 3 Pictures that Illustrates what new birth is.

Vs 5-6 New Birth is belonging to another family.
The thought here is “Born of Water” – Born of Spirit”
If you were a good Jew like Nicodemus, Birth was into Abraham’s family and that was it you’d been born into the family of faith. “You’d arrived” Jesus says NO. You need to belong to the Family of God, Not Just an earthly family. You need to be born spiritually from above.

Vs 8 New Birth is being under the control of the Holy Spirit.
Not Living you life Nicodemus according to your plans, but God’s. Our wills and desires fully submitted to him. (Romans 8 5-11) Not our will that is done but his.

Vs 14-16 New Birth is Believing and Receiving God’s remedy for sin.
These words refer back to Israel’s past. In the Book of numbers we have recorded the incident what Israel are in rebellion against God. For this rebellion God sends a plague of Fiery serpents among them, One Bit and your dead. Israel Cry out for mercy and God instructs Moses to make a brass serpent, put it on a pole and put it up in the middle of the camp. Those who look to the pole will be healed. Jesus uses this as an illustration. In the same way God’s remedy for the plague of Sin is for people to look to his son for the answer to life.

Conclusion:
Where do you stand with Jesus?
Do you need him in your life?
Have you ever wanted a new start?
The prayer that matters is you next one.

Introduction:
The word amazed occurs 31 times in the Gospels, usually describing the response of crowds to the Lord Jesus As you read the Gospels, it’s almost funny to picture these crowds. Everything Jesus said left them slack-jawed and rubbing their eyes. He did something and they were “amazed.” Then He said something else, and they were “utterly amazed.”

So What Amazed the Crowds?

They were amazed at His teaching
(See Matt. 7:28–29).

They were amazed at His miracles.
(See Matt. 9:27–33; 15:29–31; Mark 6:45–51).

“Amazed” The Greek word for “amazed” here is ‘to stand outside of oneself’ It’s very similar to our phrase, “he was beside himself,” Gob smacked, That’s it!

So What Amazed Jesus?

He Was Amazed at Faith
(Luke 7:1–10). “I tell you, I have not found such great faith even in Israel.”

He Was Amazed at Lack of Faith
(Mark 6:1–6).

Amazing Jesus. It is faith that astonishes Jesus, either its presence or its absence. In one instance, He found faith where it wasn’t expected. In the other, He didn’t find it where it should have been.

Jesus isn’t impressed with status, wealth, power, or abilities, but He’s amazed when we trust Him as we should—and equally amazed when we don’t.

Conclusion: Is the Lord Jesus amazed at your faith today in spite of the difficulties you’re facing, or is He amazed at your lack of faith in spite of the promises He’s given? What’s bothering you today? Are you trusting Him? Are you resting in His promises? Trust Him fully today. He’ll be amazed, and so will you.

Text: Romans Chapter 5:1,2 & 9,10
Theme: To have and to Hold

Introduction:
One of the most enjoyable parts of being a pastor is that I get invited to marry people. These are wonderful times where the special couple gets so nervous that they cannot speak. In fact at a wedding I was conducting 2 weeks ago the groom was swaying not through achohol but through his nerves. I had to spoon feed the wedding vows to him 2 words at a time as he was having trouble with his trembling lips. Was it his wife he was wondering about or his mother in law. I’m not sure?

In the orders and prayers for church worship that I was using that day we said these words as the bride called on the congregation to witness what was taking place. ‘I call upon these persons here present to witness that I C. D. do take thee A.B. to be my lawful wedded husband, to have and to hold, from this day forward, for better for worse, for richer for poorer, in sickness and in health, to love and to cherish, till death us do part, according to God’s holy ordinance; and thereto I give thee my troth.

In the wedding vows we find the words to ‘have and to hold’ This week and next week we will be looking at the passage in Romans 5:1-11 and looking at things we have, that Christ has obtained for us and we receive by faith as we live in relationship with him, and things we hold when suffering comes our way.

This passage comes in the context of a wider theme Romans (3:21-5:21) God has acted to save all people in a way that does not favour Jewish boasting and opens up the way to God to everybody regardless of their race, culture or individual sin. God has found a new way to bring people into a lasting relationship with himself based on faith in Jesus, and as a result we have certain benefits and blessings, and we hold onto certain benefits and blessings. This is the context in which we find Romans 5:1-11.

TO HAVE: Salvation is so great that nothing needs to be added.

Comment: Paul in Vs 9&10 asks the same question twice. “How much more shall we be saved” This prompts the hearer to reflect on what God has done for the believer and how this achievement will continue through eternity. How much more. Is there anything more that can be added to salvation? The answer has to be no. Nothing more that can be done, nothing more that can be paid all has it’s conclusion in Paul’s statement. ‘CHRIST DIED FOR US’

In this complete salvation that God gives through Christ there are certain blessings. That a believer is given ‘to have’. Paul in this passage underlines four of these blessings that believers have in their relationship with Jesus.

(1) Believers have been justified. 5:1
We find in vs1 Paul reminding his hearers in Rome of what God has done for them in Christ. Paul opens this passage with a thunderous statement ‘Since we have been justified’ vs1 We find also the same truth in vs. 9 ‘now justified’
Paul declares that the problem of sin has been resolved by the death of Christ, and sinners stand in a new relationship with God.
Paul reminds believers that they have been justified through faith, that the law could not achieve this, works cannot achieve this, and only faith in Christ could achieve this.

This is the first ‘Have’ that Paul mentions

What does this ‘Have’ mean for us.

If we trust in Christ and his provision of rescue we are justified – forgiven and accepted by God.

Salvation is based on this alone. It is not salvation plus good works or salvation plus the law but salvation alone, by faith alone. Nothing needs to be added.

JUSTIFIED: – THIS IS A BENEFIT THAT WE HAVE

And because of this: –

(2) Believers have Peace with God. 5:1
In vs. 1 we find this statement ‘Peace with God’ The English word ‘Peace’ has a variety of meanings some of which are not compatible with Paul’s thoughts here. Paul does not mean “peaceful coexistence” or “ peace and quiet” or “peace of mind” as these just portray the absence of conflict or just contentment.
What Paul is driving at here is ‘Peace which means a condition in which life can be best lived. What Paul is speaking of in essence is peace, which comes from relationship.

This is the second ‘Have’ that Paul mentions

What does this ‘Have’ mean for us?

We as sinners stand in hostility to God (1:18) and because of this hostility we are under God’s wrath, so now being justified by faith all obstacles have now been removed from our relationship with God.
Peace with God is like the picture of a father’s outstretched hand drawing an estranged child into a fresh experience of freedom and hope.
Peace means more that just the absence of war or conflict, it means living in a liberating relationship with God.
Peace with God is a welcoming hand that invites us into a living relationship walking with him. Under his protection and care.

PEACE WITH GOD: – THIS IS A BENEFIT WE HAVE.

And Because of this: -

(3) Believers have gained access 5:2
Paul here in vs. 2 is inviting his hearers to see that they have been given a royal audience, they have been granted by the death of Jesus and by faith unhindered access into the presence of God.
This access which Paul is discussing here is likened, bearing sacrifices to the altar or refers to the access into the Holy of Holies. In Matthew 27:51 we find the veil of the temple tearing in two, the death of God’s messiah signifying that there is access to God’s presence – the way is not veiled.
When discussing access Paul speaks of ‘gained’ and ‘stand’. Both these words are in the perfect tense and mean that their effect began in the past at the point of faith and they continue into the present. This signifies security. Also the word stand suggests more than just a fleeting relationship, or a short-term fling. To stand in grace by faith is to possess a secure anchor even in the middle of storms.

This is the third ‘Have’ that Paul mentions.

What does this ‘Have’ mean for us?

Again this signals for us the wonderful relationship into which Christ has brought us. We have been granted unhindered audience with God himself, and that he, God himself, welcomes this.

We can come into the presence of God anywhere, anytime, any place, in expectation to worship and receive from God.
We have entered the presence of God, we stand in grace, and we stand in the favour of God, no longer frightened by God’s judgement on us but filled with confidence and trust.

ACCESS TO GOD:- THIS IS A BENEFIT WE HAVE.

(4) Believers have been reconciled. 5:9-11
In the middle of this passage Paul takes some time to explain what happens when suffering comes along.
He returns to the statement he was making in vs. 1&2 at the end of the passage vs. 9-11 where he reiterates what has already been said. The reason for this is to express another truth of having such a great and complete salvation that the future is secure also.
This justification, this peace with God, this access into his presence that cannot be undermined by suffering, is complete and stretches on into eternity. Paul uses three statements to underline this.

‘We were God’s enemies’
‘We were reconciled’
‘We shall be saved’

God’s redeeming love applies to the past, the present, and the future.
For the first time we find the word reconciliation, and I am reminded of the story of the prodigal son in Luke 15 which demonstrates the reconciling love of God in action.
The younger son acts in rebellion and defiance towards his father, he takes off for another life. He is brought up short by his new lifestyle and returns to his father. Instead of humiliation, anger and rejection, he receives shoes, a ring, a robe, and a banquet.
He receives what he did not deserve. His past is forgiven, his future is secure and his present is filled with acceptance and love. This is what Paul is driving at in vs. 9-11.

This is the fourth ‘Have’ that Paul mentions.

What does this ‘Have’ mean for us?

Salvation is full and complete nothing needs to be added to what God has done in Christ. The past is forgiven, the future is secure and in the now of our lives we can have acceptance and love.
Salvation is a finished work. The price that Jesus paid he paid once for all. The cross stands as a demonstration of God’s love in the past and we as believers can trust God now for all things in the future.

RECONCILLED TO GOD:- THIS IS A BENEFIT WE HAVE

Conclusion:
We started with statement in the wedding vows ‘To have and to hold’ we have seen Paul’s four benefits or blessings that the believers have in their relationship with Jesus Christ.
In closing there are two things that we can do:

If as a believer you have forgotten the great salvation God has provided and that you have forgotten that it’s all by faith and you want to rededicate your life to God then TAKE THE OPPORTUNITY TO PRAY..

If you have seen for the first time what a wonderful thing God has accomplished for you through Jesus then open your hearts and do buisness with God.
The Salvation that Jesus offers is so great that nothing needs to be added.

Text:Romans Chapter 8:14-15
Theme: A Priviledged Relationship

Introduction:
My nerves were in tatters, my heart was pounding in side my chest, I was sweating, Fear was gripping me, I was dreading this moment, but I knew that this single moment could effect the rest of my life. The sound of the door opening and these familiar words ‘Hello, Boy’ I had just been released from prison, and the person I was now seeing was the person I had committed offences against I had stolen a vast quantity of money from this persons house. And now I was facing them, and instead of the rejection I deserved and thought would come came something wonderful, I couldn’t believe my ears as I heard these words ‘We love you Graeme, and god hasn’t finished with you yet and neither have we, we would like you to come and live with us’. Two weeks after this occasion I became a child of God. The family I went to live with were Christians, they had prayed for me every day since I broke into their house, and had decided before God that by God’s grace they needed to respond to my needs. I stayed with them for over 3 years. A former prisoner became an adopted son. I became part of their family; I was living in a privileged relationship with them. A prisoner set free from more than just prison, and an orphan become a son (because my own parents had washed there hands of me.) My own response to God’s grace through this sequence of events was that I should live differently, I had an obligation to live as a child of God.

In Romans 8 we find Paul reminding the Roman believers of what God has done for them that they have been adopted, that they have been set free. Paul reminds his hearers that they should live differently because of this. That they have an obligation to be different (vs12)

I would like to focus on the idea of adoption. We look at adoption from the Roman and the Jewish perspective.

(1) A look at Adoption:
Firstly we look at adoption in Roman Legal practice: Adoption was the legal action by which a person takes into his family a child not his own with the purpose of treating him as and giving him all the privileges of his own natural child. An adopted child was legally entitled to all rights and privileges of a natural-born child.

Barclay observes, (1) “The adopted person lost all rights in his old family and gained all the rights of a legitimate son in his new family… He got a new father. He became heir to his new father’s estate. Even if other sons were afterwards born it did not affect his rights. He was inalienably co–heir with them.
In law, the old life of the adopted person was completely wiped out; for instance all debts were canceled. He was regarded as a new person entering into a new life with which the past had nothing to do. In the eyes of the law he was absolutely the son of his new father.” They even had an adoption ceremony that was carried out in the presence of seven witnesses. (William Barclay, The Letter to the Romans. Philadelphia: Westminster Press, 1977, p. 106)

Adoption in Jewish Life: In the Old Testament God adopted the people of Israel as His own peculiar people. They enjoyed a special relationship as the chosen people of God. They were God’s people by adoption (Romans 9:4, 26).
Why did God choose Israel and not Babylon, Egypt or Assyria? They were much larger and more powerful than Israel. Deuteronomy 7:6-8 tells us it was an act of God’s grace. God told Moses:

“For you are a holy people to the Lord your God; the Lord your God has chosen you to be a people for His own possession out of all the peoples who are on the face of the earth. The Lord did not set His love on you nor choose you because you were more in number than any of the peoples, for you were the fewest of all peoples, but because the Lord loved you and kept the oath which He swore to your forefathers, the Lord brought you out by a mighty hand and redeemed you from the house of slavery, from the hand of Pharaoh king of Egypt. Know therefore that the Lord your God, He is God, the faithful”

To Paul’s hearers the idea of adoption was not a foreign idea, but something that the both Romans and Jew knew. The status of adoption brought a sense of a privileged position and because of this promoted a response to it.
Adoption is by grace alone and applies to both Jews and Gentiles alike. Paul reminds the Christians at Rome that adoption and son-ship comes by the Spirit of God and not by observance to the law or reliance on nationalistic pride. Paul silences his critics by reminding all Christians at Rome what adoption means. This should cause them to live differently.
There are Two things that we want to consider in the light of this for our lives today.

(1) We are prisoners no longer — We should live differently.
Paul reminds his hearers that they are Sons of God – Not slaves, or prisoners of sin, and because of this they should live differently.
“For as many as are led by the Spirit of God, these are sons of God. 15 For you did not receive the spirit of bondage again to fear, but you received the Spirit of adoption by whom we cry out, “Abba, Father.”

We consider what these 2 verses might mean for our lives today.

For us today this means we are not prisoners: Paul reminds us that we are not prisoners any longer to the power of fear & sin. We are reminded that no longer do we need to toil and strain beneath the old life of obedience to our own sinful desires. We are reminded that by the Holy Spirit and as we are led by the Holy Spirit we have been and are being set free and that the grace of God has been given to us like a royal pardon.

For us today this means we are not slaves. We have been given a new life, the power behind our old life has been broken and we have been released from slavery into a new life living as one of God’s children.

For us today this means we are not in bondage. We have been delivered from the power of sin by the death of Jesus on the Cross. He destroyed death and rose again to give us life. Why? This has happened to bring us into a relationship with God. The things of the past can be laid to rest and by God’s Spirit can have no effect and place in our future. This is a gift of God’s grace to us.

For us today this means we have a new life. We are assured this new life daily by the Spirit as we yield to the Spirit’s guidance and walk in obedience to God.

(2) We are orphans no Longer — We should live differently.
Paul reminds his hearers that they are Sons of God – Not orphans, they have been adopted and because of this they should live differently.

‘but you received the Spirit of adoption by whom we cry out, “Abba, Father’vs15b

We consider what this verse might mean for us today..
We find in this verse we have just read 3 significant impressions for our lives today.

Impression number one: Adoption:

For us today this means we have been welcomed into God’s Family. Lets remind ourselves that God welcomes and adopts slaves and orphans, people who have lived their lives as if God did not matter, and he has made them his children.
This means that they have full rights as the children of God. That they carry the father’s name, they bear his authority, and they display his character: That’s significant! and we remind ourselves of this.

Impression number two: Intimacy:

For us today this means we can know the Father’s love and enjoy His affection. Lets remind ourselves of the closeness and intimacy we can have with our Father God.
We can hear the words of John echo in our ears ‘How great is the love the Father has lavished on us, that we should be called children of God! And that is what we are! (1 John 3:1) Closeness with God is a wonderful thing. Knowing his presence and his care is strengthening. It brings joy to us. It’s transforming. To be in this relationship does not mean we communicate from long distance but communicate face to face. That is significant! and we remind ourselves of this.

Impression Number Three: Sharing:

For us today this means we can share the Father’s care and receive his blessings. At this moment in time I am thinking about the prodigal son of Luke chapter 15: returning to his fathers home and receiving a son’s welcome, and receiving the benefits of the fathers home. `Quick! Bring the best robe and put it on him. Put a ring on his finger and sandals on his feet. Bring the fattened calf and kill it’ (Luke 15:22-23). We can remind ourselves that by sharing in the fathers’ home means sharing in his provision for his children. As a child of the Father we share in the blessings and treasures of God. That is significant! and we remind ourselves of this.

Conclusion:
When I was made part of that Christian family that I stole from, my life changed radically.
When I became part of the family of God I no longer wanted to live as I once did, as a prisoner, within myself and my desires, captive in sin as or as an orphan who lived as if father God was dead. I had an obligation to live differently.

‘A prisoner become a freeman, An orphan become a son. The old life has gone and a new one begun’

As Christians we should live in the fullness of this, If we are not we should seek God today for his forgiveness and enabling power. If we have not opened our lives to God yet, then today we have been handed his free pardon to begin a new life as a son, welcomed into the family of God.

Text: Acts 2:42
Theme: Not a pattern but an outcome

Introduction
This morning we return to the passage that we were looking at a few weeks ago. The scene is this. When we read the “Acts of the Apostles”, we find out that this early church, despite it’s difficulties, it’s trials and it’s tribulations became a victorious church. It was a church that was moving forward, in a constant forward direction. We find in Acts 2:42 not so much a prescription or a pattern for church growth but a outcome of the ministry and direction of the outpouring of the Holy Spirit. We looked briefly last time how this early church moved forward in it’s commitment and devotion to God’s Word, This time we look at how this Victorious church moved forward in it’s commitment and devotion to fellowship.

Fellowship – Not a pattern but an outcome
Firstly we take time to look at the word fellowship in it’s context so as to appropriate it in the right manner. The word for fellowship Koinonia (Gk) occurs nineteen times in the New Testament and means the same in every context where it occurs. The word ‘Fellowship’ means this:- Partnership, association, community, communion, joint participation, intimacy, family like, a sharing life.
This “fellowship” does not have a hierarchy; it has a common bond “Humility” This is the outcome of “The life and ministry of the Holy Spirit” This outcome of the ministry of the Holy Spirit in the life of the church can be seen at various stages through the activity of the early church in the Acts of the Apostles we have a visible demonstration what “Fellowship” is all about. It can be seen in two ways Fellowship with God and Fellowship with one another.

(1) Forward in Fellowship In the community life of the church.
In Acts 2:42-47 we have a description of the daily fellowship life of this early church. This daily fellowship is echoed throughout the book of Acts. We find these words “Every Soul” (vv 43)
“All who believed” (vv44)
“All things in Common” (vv 44)
“Divided them among all” (vv 45)
“ So continuing daily……. They” (vv 46)
“The Lord added…. Those” (vv47)

In Acts 4 we find a similar list from vv 32 – 35
“Were of one heart and one soul” (vv 32)
“All things in Common” (vv 32)
“Great Grace was upon them all” (vv 33)
“Nor was there anyone who lacked” (vv 34)
“Distributed to each as anyone had need” (vv 35)

In Acts 2:47 we come across this statement, “Praising God and having favour with all the people” This is the pinnacle of true Christian fellowship. When God’s people come together and enjoy fellowship, “Praising God” is the natural result. True fellowship focuses on God, and helps people to remember the good things he has done, which in turn causes praise. Such a fresh and vibrant community life would win the admiration of people outside the church.

(2) Forward in Fellowship — In Evangelism and Mission.
Acts 2:41 – 3,000 souls are added to the church,
Acts 4:4 – the number standing at 5,000.
Acts 4:32 – now called a multitude,
Acts 5:14 — Increasingly added….. Multitudes.

This is only in a short period of time. God is at Work.
Luke never writes that all these conversions only took place by the preaching of the word.
The obvious transformation, the personal witnessing, through word and life, the fellowshipping community gathered more like a blazing forest fire, touching everything in it’s path.
Fellowship was infectious, It did not have clever marketing plans, it was not advertised, “Come to our seeker services” It was contagious, and produced life in those who did not know Christ. It was the outcome of the outpouring of the Holy Spirit.

(3) Forward in Fellowship — In Ministry and Service.
This early church partnered (Fellowshipped) with the Lord and the apostles in the work of ministry and service. It was not left to the few, the officials. It was the body in action as we had read to us from Romans 12:
The body in action
• In Hospitality: Acts 2:46
• In Giving: Acts 2:45. & 4:34.
• In Prayer: Acts 4:23 -31
• Appointing and Releasing and Serving: Acts 6:1-8.

Everyone “Fellowshipping” Moving forward together in partnership in the gospel. No —one on the sidelines, no-one saying “I’ve done my time”. Everyone working together .

Conclusion.
All this in six chapters. All this in no more than a short span of time, weeks, months. What can be done, when the Holy Spirit is working in the life of the Church? Forward in Fellowship! The natural outcome of an outpouring of the Holy Spirit.
Where are we in this?

Passage: Mark 1:40-45
Theme: A Man with Leprosy

Then a leper came to Jesus and began pleading with him. He fell on his knees and said to him, “If you want to, you can make me clean.” Moved with compassion, Jesus reached out his hand, touched him, and said to him, “I do want to. Be made clean!” Instantly the leprosy left him, and he was clean. Then Jesus sternly warned him and drove him away at once, telling him, “See to it that you don’t say anything to anyone. Instead, go and show yourself to the priest, and then offer for your cleansing what Moses commanded as proof to the authorities.” But when the man left, he began to proclaim it freely. He spread the word so widely that Jesus could no longer enter a town openly, but had to stay out in deserted places. Still, people kept coming to him from everywhere.

Approachable - Then a leper came to Jesus
Recognised – and began pleading with him
Given glory and honour - He fell on his knees and said to him, “If you want to, you can make me clean.”
Emotional – Moved
Compassionate one- with compassion
Comforting - Jesus reached out his hand,
Assuring – touched him
Powerful - the leprosy left him, and he was clean
Healing – and he was clean
Teacher – “See to it that you don’t say anything to anyone.
Fame - He spread the word so widely
Solitude – had to stay out in deserted places
Attractive – Still, people kept coming to him from everywhere.

Passage: Mark 1:35-39
Theme: Jesus prays in a solitary place

In the morning, while it was still very dark, Jesus got up and went to a deserted place and prayed there. Simon and his companions searched diligently for him. When they found him, they told him, “Everyone’s looking for you.” He said to them, “Let’s go to the neighboring towns so that I can preach there, too. For that is why I came out here.” So he went throughout Galilee, preaching in their synagogues and driving out demons.

Early Riser – In the morning, while it was still very dark
Diligent – Jesus got up and went to a deserted place
Prays - and prayed there
Hears – and prayed there
In Demand- Simon and his companions searched diligently for him. When they found him, they told him, “Everyone’s looking for you.”
Willingness – “Let’s go
Visionary - “Let’s go to the neighboring towns so that I can preach there, too. For that is why I came out here.”
Purposeful- For that is why I came out here.”
Serving, Sharing and Ministering - the neighboring towns
Preaching – preaching in their synagogues / to the neighboring towns so that I can preach there, too
Dealing with Evil- and driving out demons.

Passage: Mark 1:29-34
Theme: Jesus Heals Many

“After they left the synagogue, they went directly to the house of Simon and Andrew, along with James and John. Now Simon’s mother-in-law was lying in bed, sick with a fever, so they promptly told Jesus about her. He went up to her, took her by the hand, and helped her up. The fever left her, and she began serving them. When evening came, after the sun had set, people started bringing to him all those who were sick or possessed by demons. In fact, the whole city gathered at the door. He healed many who were sick with various diseases and drove out many demons. However, he wouldn’t allow the demons to speak because they knew who he was”

Welcomed and Invited – After they left the synagogue, they went directly to the house of Simon and Andrew, along with James and John.

Trusted- Now Simon’s mother-in-law was lying in bed, sick with a fever, so they promptly told Jesus about her.

Healer - He went up to her, took her by the hand, and helped her up. The fever left her, and she began serving them.

Hope Giver - In fact, the whole city gathered at the door. He healed many who were sick with various diseases

Peace Giver – and drove out many demons. However, he wouldn’t allow the demons to speak because they knew who he was.

Passage: Mark 1:21-28
Theme: Jesus Drives out an Evil Spirit.

“Then they went to Capernaum. As soon as it was the Sabbath, Jesus went into the synagogue and began to teach. The people were utterly amazed at his teaching, for he was teaching them like one with authority and not like their scribes. Suddenly there was a man in their synagogue who had an unclean spirit. He screamed, “What do you want with us, Jesus of Nazareth? Have you come to destroy us? I know who you are-the Holy One of God!” But Jesus rebuked him, saying, “Be quiet, and come out of him!” At this, the unclean spirit shook the man, cried out with a loud voice, and came out of him. All the people were so stunned that they kept saying to each other, “What is this? A new teaching with authority! He tells even the unclean spirits what to do, and they obey him!” At once his fame began to spread throughout the surrounding region of Galilee.

Devout – As soon as it was the Sabbath, Jesus went into the synagogue
Teacher - and began to teach
Authority – teaching them like one with authority
Jesus of Nazareth – “What do you want with us, Jesus of Nazareth?
Known one - ? I know who you are
Holy one of God – The Holy One of God!”
Deliverer - But Jesus rebuked him, saying, “Be quiet, and come out of him!”
Obeyed one- the unclean spirit shook the man, cried out with a loud voice, and came out of him.

Amazing One – All the people were so stunned that they kept saying to each other, “What is this? A new teaching with authority!

Famous One- At once his fame began to spread throughout the surrounding region of Galilee.

Text: Mark 1:29-34
Theme: Jesus Heals Many

29 As soon as they left the synagogue, they went with James and John to the home of Simon and Andrew. 30 Simon’s mother-in-law was in bed with a fever, and they immediately told Jesus about her. 31 So he went to her, took her hand and helped her up. The fever left her and she began to wait on them. 32 That evening after sunset the people brought to Jesus all the sick and demon-possessed. 33 The whole town gathered at the door, 34 and Jesus healed many who had various diseases. He also drove out many demons, but he would not let the demons speak because they knew who he was.

1. Vs 21 “..and when the Sabbath came”
This is the great context in which this passage is written.

2. Vs 29 “As soon as they left the synagogue, they went with James and John to the home of Simon and Andrew” .
• Jesus having delivered the demon possessed man and finished his sermon Now the synagogue service was over, it was usual for every one to return home for refreshment and fellowship.

3. Vs 30 “Simon’s mother-in-law was in bed with a fever, and they immediately told Jesus about her. So he went to her, took her hand and helped her up. The fever left her and she began to wait on them”
• Wherever Christ comes, he comes to do good,- He cured Peter’s mother-in-law, who was sick.
• How complete the cure was; when the fever left her, it did not, as usual, leave her weak, but the same hand that healed her, strengthened her, so that she was able to minister to them; the cure is in order to that, to fit for action, that we may minister to Christ, and to those that are his for his sake.

4. Matthew links this (Matthew 8: 14-17) with the Prophesy of Isaiah (Isa 53)

5. Each Gospel Story
Each Gospel gives touches of its own to the story.

• Mark has “In bed with a fever ” , to be more accurate “lay prostrate burning with fever”

• Matthew puts it “lying in Bed with a fever” but more accurately “stretched out with a fever.”

• Luke has it “suffering from a high fever” , a technical medical phrase. Luke gives an account as a doctor.

• They all mention the instant recovery and ministry without any convalescence.

• Mark and Matthew speak of the touch of Jesus on her hand and Luke speaks of Jesus standing over her like a doctor. What ever it was a tender scene.

6. Jesus completely disregarded protocol
Jesus does not do things the normal or prescribed way.
• Peter’s mother-in-law was suffering from what the Talmud called ‘a burning fever.’ It was, and still is, very prevalent in that particular part of Galilee.

• The Talmud (The Talmud (תלמוד) is a record of rabbinic discussions on Jewish law, Jewish ethics, customs, legends and stories, which Jewish tradition considers authoritative.)

• The Talmud actually lays down the methods of dealing with it. A knife made wholly of iron was tied by a braid of hair to a thorn bush.

• On successive days there was repeated, first, Exodus 3:2, 3; second Exodus 3:4; and finally Exodus 3:5. Then a certain magical formula was pronounced, and thus the cure was supposed to be achieved.

• Jesus completely disregarded all the paraphernalia of popular magic, and with a gesture and a word of unique authority and power, he healed the woman.” (Barclay)

1. A Confidence in Jesus

1. Vs 30 …..and they immediately told Jesus about her
2. Vs 32 ….the people brought to Jesus all the sick and demon-possessed.

Why?

Lets look back in the passage to find an answer to this.

1. The father speaking of Jesus.
Vs 11 “And a voice came from heaven: “You are my Son, whom I love; with you I am well pleased.”

2. Satan Speaking of Jesus.
Vs 12 “at once the Spirit sent him out into the wilderness, 13 and he was in the wilderness forty days, being tempted by Satan. He was with the wild animals, and angels attended him” Matthew records Satan saying “If you are the son of God”) of course Satan knew he was.

3. The Demons Speaking of Jesus
Vs 24 ….”the Holy One of God!”

Why? Because Jesus seemed to have authority of Sickness, Disease, Demons and could restore people and make them whole.

2. A Compassion in Jesus

Vs 31 “So he went to her, took her hand and helped her up”
Vs 34 “and Jesus healed many who had various diseases”

This is one passage in a number of passages where we find the compassion of Jesus. There are others. This may make a useful study in it’s self. To look through mark under you own steam and look out for the times Jesus has compassion on many people.

2. A Crown in Jesus

Vs 31 “So he went to her, took her hand and helped her up”
Vs 34 “and Jesus healed many who had various diseases”

At first this description of those being healed may not seem to fit as we think of a crowning. We could think thoughts of victory and we would be partly true, we could think thoughts of winning a laurel crown in a race, having won the prize and again we would be partly true. But to go deeper we need to go to another word which should help us. Adorned with wholeness. The word Adorned

Text: Mark 1:14-20
Theme: Jesus Calls His First Disciples
16 As Jesus walked beside the Sea of Galilee, he saw Simon and his brother Andrew casting a net into the lake, for they were fishermen. 17 “Come, follow me,” Jesus said, “and I will send you out to fish for people.” 18 At once they left their nets and followed him. 19 When he had gone a little farther, he saw James son of Zebedee and his brother John in a boat, preparing their nets. 20 Without delay he called them, and they left their father Zebedee in the boat with the hired men and followed him.

Introduction:
In this passage we find Jesus calling his first disciples. Tonight we are going to look at a few of the aspects of the call of Jesus from this passage. When Mark writes this gospel he places his reflections before us so that we cannot avoid them. In Mark you cannot ignore the call of Jesus upon people’s lives.

1. The Call of Jesus is made to ordinary people. (Vs 16 and 19)
• “Simon and Andrew” “Fishermen”
• “James and John” – “Fishermen”
Be prepared to respond to the call just as you are.

2. The Call of Jesus comes to busy people. (Vs 16 and 19)
• “Casting a net into the lake” – Simon and Andrew
• “Preparing their nets” – James and John
Be prepared to drop anything in our busy lives to respond to the call.

3. The Call of Jesus is a personal call to radical discipleship. (Vs 17)
• “Come, Follow me” – personal call to people.
• “Follow” – imitate, walk in the footsteps of. Do as he does. Minister as he does.
Be prepared to forsake all other things and follow Jesus only.

4. The Call of Jesus is transforming call. (Vs 17)
• “and I will send you out.” Things will be different
• “to fish for people” Not fish – but people. That’s different.
Be prepared for something to happen when we respond to Jesus’ call.

5. The Call of Jesus is a call that places Jesus in the central place. (Vs 20)
• “Without delay he called them and they left” – Nothing was more important
• The call of Christ in this passage is more central than our occupation.
• The call of Christ in this passage is more central than material possessions.
• The call of Christ in this passage is more central than even family ties.

Conclusion:
Jesus places an immense value upon our lives when he calls us to serve him in the world today. He sees the potential in us even when we cannot see it ourselves. We thank God for that.

Text: Matthew 4:1-11
Theme: The Priorities and Passions of Jesus

Introduction:
Take your bibles and in three’s take a brief whistle stop tour of Matthew chapters 4, 5, and 6 for a few minutes together. Taking note of the headings. If someone would like to be the guide to the group and would care to explain what themes are found in these chapters.

Background to the Gospel and the immediate context:

PRIORITY and PASSION NUMBER ONE for Jesus – GOD COMES FIRST.
God comes first – not desires or ambitions. A life focused on God

Passage: Matthew 4:1-11
Key text from passage: 4, 7, 10 – “It is written”

Textual Application:

1. Jesus was focused on the true sustaining power of God.
1. His nourishment was in God alone. Vs 3-4

2. Jesus was focused on his true position before God.
2. His contentment was in God alone. Vs 5-7

3. Jesus was focused on the true nature of God’s Sovereignty.
3. His Vision and Devotion was in God alone. Vs 8-10

Practical Application:
Jesus shows us what life is like as a spirit filled disciple whose living priority and passion is that God comes first. This living, priority is not worked out in the void, but in the world of trials and temptations.
Being more like Jesus is being more like Jesus in our response to God, and where he comes in our lives.

PRIORITY and PASSION NUMBER TWO for Jesus was CHANGE
Jesus Changes things – things cannot stay the same when Jesus comes to town.

Passage: Matthew 4:12-25
Key text from passage: Vs17 “Repent for the kingdom of heaven is near”

Textual Application:

This is a passage about a Change maker (Jesus) The passage powerfully proclaims change.
1. Light changes things Vs 12 -16 – Matthew Identifies Jesus as the light.
2. His message changes things. Vs 17 Jesus preaches repentance
3. His call changes things Vs 19-22 Jesus calls disciples to follow him.
4. His compassion changes things Vs 23-25 Jesus heals the sick and restores the kingdom.
5. His presence changes things. Vs 12 & 23 Jesus lived in Capernaum and travelled in Galilee.

Practical Application:
Jesus shows us what life is like as a spirit filled disciple whose priority and passion in life is change, to restore and reconcile. To make a difference in our own local community where we live, to be involved with the “fishermen” if you like, the “families” if you like the “problem people” the marginalised. From our locality to flow out into the towns and cities beyond. Jesus show us what it is like to seek out the opportunities, to be pro-active disciples.
Being more like Jesus is being more like Jesus in intentionally living out the gospel of the kingdom in daily life. Restoration and reconciliation being the ministry that Jesus gives us his church.

PRIORITY and PASSION NUMBER THREE for Jesus was PEOPLE
People really mattered to Jesus- People were central in his life.

Passage: Matthew 4:23 – 5:6.
Key text from passage: Chapter 4:25 “Large crowds from Galilee, the Decapolis, Jerusalem, Judea and the region across the Jordan followed him”

Textual Application:
From this passage people mattered to Jesus. He was a people person. He devoted his time and space for people. People made heavy demands on Jesus, but this was not a burden to him, this was what he was called to, this was his discipleship in a way.

The teaching ministry was not central to his ministry. It was a part of..but not central
The preaching ministry was not central to his ministry. It was a part of..but not central
The healing ministry was not central to his ministry. It was a part of..but not central
The deliverance ministry was not central to his ministry. It was a part of..but not central
The pastoral ministry was not central to his ministry. It was a part of..but not central
The evangelistic ministry was not central to his ministry. It was a part of..but not central
The discipleship ministry was not central to his ministry. It was a part of..but not central

Jesus was concerned with people not ministries and he sought out opportunities to be with people. to give them time and space, someone to listen to cry with. Approachable, sensitive to others needs.

Practical Application:

Jesus shows us what life is like as a spirit filled disciple whose priority and passion in life is people. We find in the life of Jesus an illustration of true discipleship when it comes to people. I guess that this was why he spoke the beatitudes to his disciples on the mountain. To show them that the important this is not the tools for the mission, not the ministry itself but people that really matters.
Being more like Jesus is being more like Jesus in our approach and value of people, central to life and ministry.

PRIORITY and PASSION NUMBER FOUR for Jesus was A Practical Holiness (Matthew 5:20)
A practical holiness, A life under the gaze of heaven.

Passage: Matthew 5:17- 6:4 especially 17 25, 38-48
Key text from passage Vs 20 “For I tell you that unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven.”

Textual Application:
Here we have the new Moses being and bringing the living torah to bear upon those who would follow him. Matthew writes in this way. His gospel is to a Jewish audience and is presented as a Sinai example. With one difference the law becomes love. The kind of love that transcends punishment and brings restoration and forgiveness. A new way of living. Matthew 5:20 gives us a clue.

1. A practical holiness in relationships – Vs 23-32 & 44-48
2. An open life before God Vs 33-43

Practical Application:
Jesus teaches us what life is like as a spirit filled disciple whose priority and passion in life is personal Holiness, Righteousness – Matthew 5:20. Right Conduct, Fairness, justice before God.

PRIORITY and PASSION NUMBER FIVE for Jesus was PRAYER
Above all Jesus knew the value of prayer. Prayer is centring your life on God

Passage: Matthew 6:1-33
Key Text from this Passage: “And when you pray” Matthew 6:5 & 33 “But seek first his kingdom and his righteousness, and all these things will be given to you as well”

Textual Application:

• Attitude in prayer.
• Model Prayer
• Prayer more than words but centring your life on God.

Jesus encourages prayer that is intentional
Centre your life on God

Text: Mark 1:40-45
Theme: There’s a need for this kind of Jesus?

Introduction:
• The Jesus of the New Testament. Powerful
• The Jesus of the Church Today. Low view of Jesus
• The Jesus in Mark 1:40-45
• The Word of Jesus changes lives, for behind that word is power.

There’s a need for this kind of Jesus?

1. This kind of Jesus is overflowing with compassion.
Mark 1:41 ”Filled with compassion”

2. This kind of Jesus is immeasurable in willingness.
Mark 1:41 “I am willing,” he said”

3. This kind of Jesus is rich in cleansing.
Mark 1:41 ”Be clean”

4. This kind of Jesus abundantly meets needs.
Mark 1:42 “Immediately the leprosy left him”

5. This kind of Jesus is powerfully attractive.
Mark 1:45 “Yet the people still came to him from everywhere”

Conclusion
• This kind of a Jesus should infect our preaching
• This kind of Jesus should character our praying
• This kind of Jesus should infect our evangelism
• This kind of Jesus should shape our church life
• This kind of Jesus should fill our vision and purpose.

There’s a need for this kind of Jesus? TODAY

Building the Kingdom
A six-part series on God’s kingdom and our responsibilities in it.
Sermon preparation notes – Study Six

Text: 1 Corinthians 3:10-11; Matthew 21:1-11
Theme: “Opening the Kingdom”

The One already laid. 10By the grace God has given me, I laid a foundation as an expert builder, and someone else is building on it. But each one should be careful how he builds. 11For no one can lay any foundation other than the one already laid, which is Jesus Christ.
1 Corinthians 3:10-11

The Triumphal Entry
As they approached Jerusalem and came to Bethphage on the Mount of Olives, Jesus sent two disciples, saying to them, “Go to the village ahead of you, and at once you will find a donkey tied there, with her colt by her. Untie them and bring them to me. If anyone says anything to you, tell him that the Lord needs them, and he will send them right away.” This took place to fulfil what was spoken through the prophet: “Say to the Daughter of Zion, ‘See, your king comes to you, gentle and riding on a donkey, on a colt, the foal of a donkey.’ “The disciples went and did as Jesus had instructed them. They brought the donkey and the colt, placed their cloaks on them, and Jesus sat on them. A very large crowd spread their cloaks on the road, while others cut branches from the trees and spread them on the road. The crowds that went ahead of him and those that followed shouted, “Hosanna to the Son of David!” “Blessed is he who comes in the name of the Lord!” “Hosanna in the highest!” 10When Jesus entered Jerusalem, the whole city was stirred and asked, “Who is this?” 11The crowds answered, “This is Jesus, the prophet from Nazareth in Galilee.”
Matthew 21:1-11

This week, we conclude our series: Building the Kingdom. Jesus the Christ is the foundation on which we build God’s kingdom. Today, we remember his triumphal entry into Jerusalem and the beginning of Holy Week.

Building the Kingdom well
Over the last six weeks, we have talked about our responsibilities and our opportunities in the building of God’s kingdom. We’ve seen that from God’s choosing of Abraham four millennia ago, God has sought the renewal and restoration of all creation through the work and commitment of his people. We too are those people. Today’s passage from 1 Corinthians is a continuation from last week. In the preceding verse, Paul compared the people of God to a building so that he could talk about our responsibility to build the church, and by extension God’s kingdom, with integrity and discipline. In this, Paul compares himself to a master builder who is both wise and skilled, and who has laid a solid foundation grounded upon Jesus Christ.

Paul then challenges the Christians in Corinth to build with care themselves. Specifically, Paul warns them against attempting to build God’s church on any foundation other than Jesus Christ, indeed, Christ crucified (see 1 Cor 1:23, 2:2). For Paul, it is the proclamation of Christ crucified that under girds all we do, for it is both “the power of God and the wisdom of God” (1 Cor 1:24), which brings us right to the Palm Sunday Scriptures, as we remember Jesus’ triumphal entry into Jerusalem.

Climbing to the kingdom
Galilee is several days journey north of Jerusalem. Galilean pilgrims going to Jerusalem for festivals, such as Passover, preferred a route that brought them southward along the Jordan river valley to Jericho and then into Jerusalem. Though Jericho is only about twelve miles from Jerusalem, it lies 800 feet below sea level, while Jerusalem is 3000 feet above sea level. Jesus and the other pilgrims would have faced quite a climb as they made their up to the city. Though the climb may have been physically fatiguing, it would have been spiritually exhilarating. As they climbed upward toward Jerusalem for Passover, they climbed toward the city of David and the great temple to remember the time of Israel’s freedom.

Approaching the city at Passover would have been exciting for any Jew, but for Jesus’ followers, it must have been electrifying; they were climbing toward the kingdom! They expected that Jesus would be received into the city as royalty, as the returning king, as the Messiah. They expected that beginning in Jerusalem, all the world would see that Jesus of Nazareth was God’s anointed king, the one who would end Caesar’s kingdom and inaugurate the arrival of God’s kingdom. But of course, it would work out very differently than they expected. Despite his royal reception into Jerusalem by some, the only throne waiting for Jesus was a Roman cross bearing a sign meant in ridicule: “King of the Jews.”

Opening the kingdom
We at Harehills Lane have been climbing upward for around 100 years At times, it might have been tempting to imagine that we’ve arrived, that we’ve finished climbing . . . and building. But that is not how it is with God’s kingdom. In the weeks and months that followed Jesus’ triumphal entry into Jerusalem, his sacrificial death on the cross, and his cosmos-changing resurrection, Jesus’ disciples came to understand that their work had only begun. Though the old had gone and the new had come (2 Cor 5:17), though the end of the ages had met upon them (1 Cor 10:11), there was still much work to be done. Though Jesus’ resurrection had signalled God’s victory over sin and death and thrown the doors into God’s kingdom wide open, there were still disciples to make, hungry people to feed, naked to clothe, lonely to embrace, unaware to teach, suffering to comfort . . . there was still much to do. we look forward to continuing our climb upward, seeking to help others step through the open doors of God’s kingdom.

Questions for Discussion and Reflection

1. Jesus’ arrival in Jerusalem was an answer to prayer. The Jews had long prayed for release from their oppressors. They had long hoped that God would again send a true king for his people. God heard their prayers and answered them, but in a far deeper way than they could have imagined. They merely wanted victory over the Romans, but Jesus brought them victory over death itself.

2. Could this be how it is with God’s answers to our own prayers? Could we be looking for answers on the surface of our lives, while God is busy thoroughly reshaping us and our lives more deeply than we might have even wanted? Discuss

Building the Kingdom
A six-part series on God’s kingdom and our responsibilities in it.
Sermon preparation notes – Study Five

Text: Colossians 3:12-17; 1 Thess. 5:14-18; 1 Cor. 3:5-9
Theme: “Building with Prayer”

In the name of the Lord Jesus 12Therefore, as God’s chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience. 13Bear with each other and forgive whatever grievances you may have against one another. Forgive as the Lord forgave you. 14And over all these virtues put on love, which binds them all together in perfect unity. 15Let the peace of Christ rule in your hearts, since as members of one body you were called to peace. And be thankful. 16Let the word of Christ dwell in you richly as you teach and admonish one another with all wisdom, and as you sing psalms, hymns and spiritual songs with gratitude in your hearts to God. 17And whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him. Colossians 3:12-17

Pray continually 14And we urge you, brothers, warn those who are idle, encourage the timid, help the weak, be patient with everyone. 15Make sure that nobody pays back wrong for wrong, but always try to be kind to each other and to everyone else. 16Be joyful always; 17pray continually; 18give thanks in all circumstances, for this is God’s will for you in Christ Jesus. 1 Thessalonians 5:14-18

God made it grow 5What, after all, is Apollos? And what is Paul? Only servants, through whom you came to believe—as the Lord has assigned to each his task. 6I planted the seed, Apollos watered it, but God made it grow. 7So neither he who plants nor he who waters is anything, but only God, who makes things grow. 8The man who plants and the man who waters have one purpose, and each will be rewarded according to his own labour. 9For we are God’s fellow workers; you are God’s field, God’s building. 1 Corinthians 3:5-9

This week, we continue the series: Building the Kingdom. We return to the subject of prayer and place in the building of God’s kingdom.

“God shows His will to us through prayer, comforts us in prayer, gives us peace and healing through prayer, and provides strength and endurance through prayer. Through prayer, God built His kingdom. Through prayer, God built His people. Through prayer, God shows His purpose. Through prayer, God provides for possibilities. Open your heart and hear the gentle whisper of God . . . .” The Priceless Gift: Our New Beginning. Janet Collinsworth

Life as Prayer
Today’s scripture passages may seem a bit odd to be the basis for a sermon about prayer. After all, none of them are focused on teachings about prayer. None of them are a prayer. None of them are even stories about prayer. Instead, these passages are like so many in the Bible; prayer is simply woven through them: “Let the peace of Christ rule in your hearts . . . be thankful . . . with gratitude in your hearts sing psalms . . . do everything in the name of the Lord Jesus, giving thanks to God the Father through him . . . rejoice always . . . pray without ceasing . . . give thanks in all circumstances.” Prayer is more than what we do, it is who we are – God’s people living in conversation with God at all times, in all places, and under all circumstances. Prayer is letting “the word of Christ dwell in us richly”, so that we might “always seek to do good to one another,” so that we are people of “compassion, kindness, humility, gentleness, and patience.” Prayer shapes us into a thankful and forgiving people, bound into “perfect harmony.” Prayer shapes us into “one body,” for God calls us to unity . . . something that the Christians in Corinth had forgotten.

A common purpose for God’s servants
Today’s passage from 1 Corinthians is from a section of the letter in which Paul pleas for the unity of the church in Corinth. Paul asks: What is this business about one faction that claims to follow Paul and another that claims to follow Apollos?1 There are to be no factions among God’s people. Instead, Paul says, though he founded the house churches in Corinth and Apollos worked to help them grow, in truth, it is all God’s work. Paul, Apollos, and the others are all no more than servants doing different tasks. The tasks may differ – one person plants and another waters – but all are working on one project. Paul and the others are “co-workers”2 in God’s field. Paul uses forceful language to make his point: “the planter and the waterer are one” (this is a more literal rendering of verse 8). In no uncertain terms, Christians are to be united in the doing of God’s work. For Paul, this is a message to be heard by all Christian churches. Paul also wants the Corinthians to understand that, in the end, all this kingdom-building stuff is God’s doing. We may plant some seeds and we may water, but it is God who plants the Gospel and creates a growing community of his people. This echoes Psalm 127:1, “Unless the LORD builds the house, those who build it labour in vain.”

Prayer under girds our common purpose. “powerful, life-changing prayer involves our whole self — our heart, our head, and our hands. As we seek to find our heart’s true home, we must no less seek to be the light to the world, breaking forth like the dawn, praying and working for all the world to see.” Paul reminds us that we are to be one body, unified and purposeful, living in unceasing conversation with God as we go about the tasks of kingdom building that God has entrusted to us.

Questions for Discussion and Reflection
1. Discuss your own visions and dreams for Harehills Lane Baptist Church. Paul was very fond of using evocative images of God’s church at work. What images or pictures of Harehills Lane Baptist Church’s future would you paint? What would you like to us to be able to do that we cannot do now? As we turn outward, serving others, there will be many choices to make about where we will devote our energies and resources.

2. How will prayer help us to make the choices God would have us make? How will prayer help us to listen to and to heed God’s direction? How will prayer help us to stay unified, working together to achieve God’s purposes?

Building the Kingdom
A six-part series on God’s kingdom and our responsibilities in it.
Sermon preparation notes – Study Four

Text: Jeremiah 29:11-14; 1 Timothy 6:17-19
Title: “Building for Possibilities”

The plans of God for us: 11 For I know the plans I have for you,” declares the LORD, “plans to prosper you and not to harm you, plans to give you hope and a future. 12 Then you will call upon me and come and pray to me, and I will listen to you. 13 You will seek me and find me when you seek me with all your heart. 14 I will be found by you,” declares the LORD, “and will bring you back from captivity. [a] I will gather you from all the nations and places where I have banished you,” declares the LORD, “and will bring you back to the place from which I carried you into exile.” Jeremiah 29:11-14

The life that is truly life: 17Command those who are rich in this present world not to be arrogant nor to put their hope in wealth, which is so uncertain, but to put their hope in God, who richly provides us with everything for our enjoyment. 18Command them to do good, to be rich in good deeds, and to be generous and willing to share. 19In this way they will lay up treasure for themselves as a firm foundation for the coming age, so that they may take hold of the life that is truly life. 1 Timothy 6:17-19

This week, we continue the series: Building the Kingdom. Last week, we saw what it truly means to be God’s people and how to find our purpose in this. Today, we see how this purpose leads us to possibilities and to the “life that Is really life.”

“A future with hope”
At one time or another, many of us have felt trapped and cornered by life. We’ve run out of options; all doors seem closed. The darkest times of my own life have been like that. I remember feeling like I had no possibilities, that no good choices were open to me. Those were days of despair, not hope. Surely, the first exiles from Jerusalem despaired as they confronted life in Babylon, more than a thousand miles from their homes, uprooted from the land God had given them. I’m sure they felt trapped and cornered, stripped of all possibilities for hope and renewal. But Jeremiah, still in Jerusalem, wrote a letter to the exiles, a letter filled with God’s promises of hope and possibilities. This letter is found in the 29th chapter of Jeremiah. In the opening portion of his letter, Jeremiah urges the exiles to accept their new life, at least for awhile. They are to build houses and plant gardens. They are to marry and raise their children. They are to seek peace and prosperity. They are even to pray for their oppressors (29:7). Jeremiah reminds them that God is with his people even in exile. But the letter is not just about the present, it is also about the future. Even as the exiles endure their punishment (for this is how they understood their exile1), God offers them the promise of a “future with hope.” Though they live in exile, God has plans for them, plans for their welfare. God promises them possibilities that, surely, they could hardly imagine. God will gather them from all the lands and nations to which they have been driven. He will hear their prayers. He will renew and restore. He will again open up a world of possibilities for his people.

“Do good . . . be generous and ready to share”
What is possible in life? What does it mean to really live? Today’s passage from 1 Timothy is one that can make us uncomfortable. In the NT there are many such passages, passages about the dangers of wealth. Indeed, there are so many warnings that it is easy for us to misread them. James D. G. Dunn is one of the most prominent NT scholars working today. In his commentary on 1 Timothy,2 the section on 1 Tim 6 is titled, “Putting Wealth in Its Place.” It is clear from the NT writings that there were wealthy Christians in the early church. Indeed, early Christians met in the homes of the most affluent members of the churches. Paul never condemns the wealth of the affluent per se, but he does warn them: “the love of money is a root of all kinds of evil, and in their eagerness to be rich some have wandered away from the faith and pierced themselves with many pains” (1 Tim 6:10). Bear in mind that poor and rich alike can succumb to the “love of money.”

I understand that there are very few people in this world who consider themselves to be rich. But those who have been to Latin America or any place like it, know that many of us at Harehills Lane Baptist Church are, to put it bluntly, rich. We know that Paul is speaking to us! As tempting as it might be for us to put our hope in our bank accounts Paul urges us to put our hope in God, for it is God “who richly provides us with everything for our enjoyment” (6:17). We know, as does Paul, that the pursuit of wealth is filled with temptations and traps. We can lose sight of God and one another, forgetting that we are to
pursue not money, but “righteousness, godliness, faith, love, endurance, and gentleness” (6:11). How do we avoid the traps that riches can breed? Our safeguard lies in doing good, in being rich in good works, in being generous and ready to share (v. 18). We do so by setting aside conceit, envy, dissension, and slander (6:4). We do so by combining godliness
with contentment (6:6) as we “fight the good fight of faith” (6:12). We set our hope upon God (6:17), for in all this . . . in all the good work of God’s kingdom . . . we store up for ourselves the treasure of God’s kingdom, taking hold of the “life that is really life” (6:19), the life for which we were created.

Questions for Discussion and Reflection
1. Early in 1 Timothy, Paul writes “And whoever does not provide for relatives, and especially for [immediate] family members, has denied the faith and is worse than an unbeliever” (5:8). Let me get this straight: we are to place our trust in God, not in our bank accounts, yet we are to manage our money so that we can provide for those in our care and we are to be generous and ready to share all that we have. How do I sort through all this? What is God’s will for us? Yet again, the Bible resists easy or simple answers to so many of our questions.

2. Discuss how it is that we can begin to discern God’s will for us in the use of our income and wealth. Share some stories with others about how you’ve made these decisions. Next week, we’ll return to the subject of prayer. How can prayer help us to make good decisions about our giving?

Building the Kingdom
A six-part series on God’s kingdom and our responsibilities in it.
Sermon preparation notes – Study Three

Text: Exodus 19:1-6; 1 Peter 2:9-10
Theme: “Building with Purpose”

At Mount Sinai: 1 In the third month after the Israelites left Egypt—on the very day—they came to the Desert of Sinai. 2 After they set out from Rephidim, they entered the Desert of Sinai, and Israel camped there in the desert in front of the mountain. 3 Then Moses went up to God, and the LORD called to him from the mountain and said, “This is what you are to say to the house of Jacob and what you are to tell the people of Israel: 4 ‘You yourselves have seen what I did to Egypt, and how I carried you on eagles’ wings and brought you to myself. 5 Now if you obey me fully and keep my covenant, then out of all nations you will be my treasured possession. Although the whole earth is mine, 6 you [a] will be for me a kingdom of priests and a holy nation.’ These are the words you are to speak to the Israelites.” Exodus 19:1-6

The People of God 9But you are a chosen people, a royal priesthood, a holy nation, a people belonging to God, that you may declare the praises of him who called you out of darkness into his wonderful light. 10Once you were not a people, but now you are the people of God; once you had not received mercy, but now you have received mercy. Peter 2:9-10

This week, we continue the series: Building the Kingdom. Last week, we saw that God chooses and shapes a people through whom his work would be done. Today, we consider what it truly means to be God’s people and how to find our purpose in this.

Thoughts of “purpose” are on the minds of many Christians these days. “What am I here for?” “Where ought I to be headed?” Our scripture passages today are about our true purpose in life . . . a purpose, a vocation, that is found not by turning inward, but by turning toward God.

Worldly power and holy purpose
In last week’s passage from Genesis, God chose Abraham to be the father of God’s people, the ones through whom God’s creation would be restored. In today’s passage from Exodus, God’s people have fled slavery in Egypt and, only a few months later, arrived at a mountain in the great# Sinai wilderness. There, God gives them an extraordinary vocation. They are to be a kingdom and a nation (political) that is priestly and holy (sacred). In them, worldly power and holy purpose are to converge. Such a purpose will require people unlike any that had ever lived. It is vitally important to grasp that the vocation of ancient Israel is our vocation as well. They were to be “purpose-driven.” We are to be “purpose-driven.” Why? Because we are God’s people no less than the ancient Hebrews were God’s people. What God asked of them, he asks of us. We may live in this world, but we do so with a holy purpose – to build God’s kingdom, to make disciples of all nations. More than a millennium after Moses, the apostle Peter would understand this well.

Proclaiming mighty acts
In our passage from 1 Peter, he writes to Christians who feel like aliens and exiles in their own lands. Echoing God’s word brought by Moses, Peter encourages them by reminding them of their place among God’s people. Like the ancient Israelites, these Christians are a “royal priesthood” and a “holy nation” upon whom worldly power and holy purpose converge. They have been called out of the darkness for a reason, a purpose. Peter states this purpose simply. Christians are to “proclaim God’s mighty acts.”

What kind of people does it take to proclaim God’s mighty acts . . . to handle this convergence of worldly power and holy purpose . . . to build God’s kingdom? Only a few verses before today’s passage, Peter tells the Christians that they are to rid themselves of all malice and pretence, envy and hurtful talk. Like babies at their mothers’ breasts, these Christians are to drink the milk of God’s kindness so that they might grow to maturity andwholeness, having received a foretaste of God’s full mercy.

Peter urges them to be like “living stones” built into a spiritual house, a house of strength that rests upon Jesus Christ, the cornerstone and foundation of this house. Peter writes, “Therefore, prepare your minds for action; discipline yourselves; set all your hope on the grace that Jesus Christ will bring you . . . love one another deeply from the heart” (1:13,22).

Later in the letter Peter writes, “Like good stewards of the manifold grace of God, serve one another with whatever gift each of you has received . . . whoever serves must do so with the strength that God supplies . . .” (4:10-11). In much of his letter, Peter paints a picture of a people, God’s people, who can do the work of the kingdom, who can “proclaim God’s mighty acts.” Christians are to be unified and disciplined. We are to love one another. We are to serve one another. Peter reminds us that we are to be agreeable, sympathetic, and humble.

We are not to retaliate when wronged. For us at Harehills Lane Baptist Church yet again pushing forward with renewed purpose, we can hear Peter calling us to be a people of deep faith pursuing a holy purpose with love, joy, discipline, humility, and courage so that we may extend to others the priceless gift God has extended to us.

Questions for Discussion and Reflection
1. Fuelled by Rick Warren’s book, The Purpose Driven Life, questions about “purpose” are swirling around many churches. “Worldly power and holy purpose” . . . this phrase is from the work of Martin Buber, an important 20th–century theologian. You might reflect upon and discuss your own understandings of our “holy purpose” as disciples of Jesus Christ. How might this purpose shape our lives as individuals and as a community of God’s people? What ought to be the purpose of Harehills Lane Baptist Church? How are we to use our “worldly power” to shape our “holy purpose.” What are the dangers in our exercise of worldly power? How can we guard against these dangers?

2. In his commentary on 1 Peter, David Bartlett writes, “First Peter 2:1-10 reminds us that difference between Christians and non-Christians is not that we see different things but that we see the same things differently.” What do you think he means? What sort of persons can see things differently? Bartlett writes that the difference between the two ways is faith. How does our faith in Jesus Christ shape our way of seeing? How does our faith help to shape us into the people of love, joy, discipline, humility, and courage that Peter urges Christians to be?

Building the Kingdom
A six-part series on God’s kingdom and our responsibilities in it.
Sermon preparation notes – Study Two

Text: Genesis 12:1-3; Mark 4:26-29 & 30-32
Theme: “Building a People”

The Call of Abram 1 The LORD had said to Abram, “Leave your country, your people and your father’s household and go to the land I will show you. 2 “I will make you into a great nation and I will bless you; I will make your name great, and you will be a blessing. 3 I will bless those who bless you, and whoever curses you I will curse; and all peoples on earth will be blessed through you.” Genesis 12:1-3

The Parable of the Growing Seed 26He also said, “This is what the kingdom of God is like. A man scatters seed on the ground. 27Night and day, whether he sleeps or gets up, the seed sprouts and grows, though he does not know how. 28All by itself the soil produces grain—first the stalk, then the head, then the full kernel in the head. 29As soon as the grain is ripe, he puts the sickle to it, because the harvest has come.” Mark 4:26-29

The Parable of the Mustard Seed 30Again he said, “What shall we say the kingdom of God is like, or what parable shall we use to describe it? 31It is like a mustard seed, which is the smallest seed you plant in the ground. 32Yet when planted, it grows and becomes the largest of all garden plants, with such big branches that the birds of the air can perch in its shade.” Mark 4:30-32

We continue the series: Building the Kingdom. We will look at how God has shaped a people through whom his kingdom would grow, as well as some of Jesus’ teachings about the growth of God’s kingdom.

Chosen
Toward the end of Genesis 11, we meet a man named Abram.1 There is nothing distinctive about him. He is simply one of many living in the city of Haran, far to the north of Canaan.2 God could have chosen anyone through whom he would begin the restoration of all creation, but he chose Abram. Abram, later called Abraham, would become the father, the patriarch, of God’s people. The story of God’s building and shaping a people is the story of the Old Testament. God chooses Abraham and Sarah. Though Sarah is long past her child-bearing years, God gives them a son, Isaac. Isaac’s sons are Esau and Jacob. Jacob has twelve sons who become the fathers of the twelve tribes of Israel. By the opening of the book of Exodus, the people of God are so vast a number that, though they are enslaved,
Egypt’s Pharaoh is frightened of them! God would choose Moses to lead his people out of slavery and back to Canaan, where God would be their king, though not for long. . . . and so the story continues for centuries. Through it all, God would relentlessly pursue his people, calling them back to the love of God and neighbour, rescuing them and always preserving a remnant of the faithful, a nucleus of his redeemed and chosen people.

Committed
Around 800BC, Homer, the Greek epic poet, wrote “for there is nothing dearer to a man than his own country and his parents, and however splendid a home he may have in a foreign country, if it be far from father or mother, he does not care about it.” We live in a very mobile society; corporate moves are a staple of our lives. But this was not so in Abraham’s world. What God asks of
Abraham is a profound commitment. Abraham is to leave everything behind, even his home and family, so that he can head south toward the land promised by God. God’s blessing of Abraham is God’s freely-given gift, but it is certainly not cheap. Nonetheless, Abraham
responds in faith, in trust. The truth is that commitments we are asked to make in a capital campaign pale in comparison to what was asked of Abraham, yet, like him, we are richly blessed by God.

Surprising growth from small beginnings
In our passage from Mark, Jesus tells two very brief parables that focus on the power of small beginnings. The first one is about a seed that grows steadily, even though the farmer
doesn’t know how it grows. Still, the seed grows into its ripe fullness, ready to be harvested. Similarly, Jesus compares his kingdom work to a mustard seed, so small as to be nearly invisible. Nonetheless, the seed grows into a huge shrub, so large that birds can nest in its branches and God’s people can find shelter in its shade (to see Jesus’ use of OT imagery read Ezekiel 17:23; 31:6).

The crowds around Jesus expected this Kingdom-of-God stuff to be a spectacular, impossible-to-miss sort of thing. But this parable is warning to them that though the kingdom is coming (the harvest in the parable is from Joel 3:13), it is certainly not what they expect. Jesus warns that they are not to look down on the small beginnings of his
ministry, dismissing them as too little or too late. In the same way, these parables challenge us still. The smallest of beginnings toward God’s kingdom – two or three gathering to pray or a handful of youth sorting clothing at a mission – often mark the beginning of great initiatives that reflect God’s will and purposes.

Questions for Discussion and Reflection

1. Don’t you wonder what it would have been like to be Abraham? How did God call him?
Was it an audible voice or something else? How could Abraham even know who was calling? After all, it would be centuries before God revealed his name, YHWH, to Moses at the burning bush (Exodus 3). How does God speak to you? . . . God promises much to Abraham but he also asks much of him. What has God asked of you lately? How do you know when it is God doing the asking? You might begin by talking about what God asks of us all as Christians, at least in general terms. But don’t stay there . . . be more specific . . . what does God ask of you, of me? For you, the question is ‘What does God want from me?’ . . . today . . . tomorrow . . . .

2. Most of us have experiences in churches, Harehills Lane Baptist Church and elsewhere. Tell some stories about small beginnings that grew and touched the lives of many. The point of Jesus’ first parable from today seems to be that God’s work continues whether we see it or understand it. Do you agree with this interpretation? What have been some occasions when you’ve been surprised to discover some good things that “have sprouted” in our church or in others?

Bible Study
Text: Ezekiel 37
Title: Dry Bones Dancing

Introduction:
The Place where they were in.
The Condition they were in.

1. You can hear the passion and intent God has for his people.
• Take a quick tour of the passage, stopping an looking at various bits.
• Focus on one or two passages to make the point.

2. You can see the Vision that God has for his people
• Vs 7-10 – Alive ( A Living Community)
• Vs 11-14 – Restored (A Restored Community)
• Vs 15-19 – United (A United Community)
• Vs 20 -22 – Belonging (A Belonging Community)
• Vs 22-24 – Kingship ( A Governed Community)
• Vs 23 – Cleansed (A Cleansed Community)
• Vs 24-25 – Obedient – (An Obedient Community)
• Vs 24 – Shepherd – (A Shepherded Community)
• Vs 27 – Prosperous – (A Prosperous Community)
• Vs 27 – Dwelling Place – (A Worshipping Community)
• Vs 28 – Holy – (A Holy Community)

3. You can sense the purpose God has for his people.
• Vs 10 – A Vast Army.
• Vs 15-27 – A Powerful United Kingdom
• Vs 24 – People who put God and his purposes first
• Vs 26 – People who are living and witnessing to the presence, power, and provision of God
• Vs 28 – A People who will effect the nations.

Conclusions:
We can find comfort and inspiration in this passage when we think of our own lives and the life of our church. God still has a passion, vision and purpose for us. His passion for HLBC is still burning for us. His vision for us has been evolving over many years and needs strategy now. His purpose always includes the big picture.

Building the Kingdom
A six-part series on God’s kingdom and our responsibilities in it.
Sermon preparation notes – Study One

Text: Matthew 9:35-38; 13:44-46; 25:34-36,40
Theme: “Building the Kingdom”

The Workers Are Few – 35Jesus went through all the towns and villages, teaching in their synagogues, preaching the good news of the kingdom and healing every disease and sickness. 36When he saw the crowds, he had compassion on them, because they were harassed and helpless, like sheep without a shepherd. 37Then he said to his disciples, “The harvest is plentiful but the workers are few. 38Ask the Lord of the harvest, therefore, to send out workers into his harvest field.” Matthew 9:35-38

The Parables of the Hidden Treasure and the Pearl 44″The kingdom of heaven is like treasure hidden in a field. When a man found it, he hid it again, and then in his joy went and sold all he had and bought that field. 45″Again, the kingdom of heaven is like a merchant looking for fine pearls. 46When he found one of great value, he went away and sold everything he had and bought it. Matthew 13: 44-46

The Parable of the Sheep and Goats 34″Then the King will say to those on his right, ‘Come, you who are blessed by my Father; take your inheritance, the kingdom prepared for you since the creation of the world. 35For I was hungry and you gave me something to eat, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, 36I needed clothes and you clothed me, I was sick and you looked after me, I was in prison and you came to visit me.’ 40″The King will reply, ‘I tell you the truth, whatever you did for one of the least of these brothers of mine, you did for me.’ Matthew 25:34-36 & 40
This week, we begin a new series: Building the Kingdom. Today, we seek a better understanding of what Jesus meant by the kingdom of God and what it means for us. In each of these passages from Matthew, Jesus teaches his disciples about this kingdom.

1. Building God’s kingdom . . . this is the harvest to which we are called.
Our first passage from Matthew is a transition paragraph. Until this point in the story, Jesus has been the sole missionary, the only one going out and doing the real work of God’s kingdom. But now, it is time for others to
get involved. The people are like sheep without a shepherd, helpless in a harsh world. Taking compassion on them all, Jesus turns to his disciples, telling them that the time has come for them to get to work. It is their time
to turn away from their inward focus on their relationship with Jesus, to the needs of Jesus’ flock. His disciples are to work the harvest too; they cannot simply leave it all up to Jesus. God saves none of us merely for own sake, but also for the sake of others. Jesus’ disciples, then and now, are to do the work of building God’s kingdom . . . this is the harvest to which we are called.

2. Building God’s kingdom . . . is all about wholehearted commitment.
Sometimes God’s work in the world is just so hard to see. It almost seems as if God has hidden it from us. In the two brief parables from our second passage, the treasure and the pearl point us to the immeasurable worth of God’s kingdom. Like buried treasure, God’s work is sometimes hidden and must be discovered, dug up as it were. We must look for the one great pearl among a chest full of mediocre pearls. Still, Jesus isn’t emphasizing the finding; he wants us to appreciate the worth of what we seek. In both parables, the finders sell all that they have in order to possess the treasure and the pearl. Of course, we can’t possess the treasure that is God’s kingdom as if it could be ours and no one else’s! Rather, the parables teach us that our response to God’s kingdom must be total. We can hold nothing back. Building the kingdom is all about wholehearted commitment.

3. Building God’s kingdom . . . is achieved by ministering to others.
Our final passage for today is taken from Matthew 25:31-46. This a climactic passage focused on the day when God’s kingdom will come in all its fullness, when the war with is evil is finally over, and Christ comes to judge. In this scene, Jesus separates all people ‘one from another,’ the sheep from the goats. The sheep go to Jesus’ right hand and enter the kingdom of God. The goats are herded to the left toward oblivion. There is only one kingdom in this picture, the kingdom of God. What has to be most striking and surprising about this scene is that there is no mention of grace, forgiveness, or even faith in Jesus! The sheep, those who are headed to God’s kingdom, are simply those who extend love and mercy to the needy, the sick, the naked, and the hungry. The goats are those who ignored all those in need. Just as remarkably, both groups, the sheep and goats, are surprised to learn that all those in need are brothers and sisters of Christ. Whether they knew it or not, the righteous sheep enjoyed a relationship with Jesus. As they fed the hungry, they were feeding Jesus. As they clothed the naked, they were dressing Jesus. This is the concrete expression of “love your neighbour.” Many of Jesus’ teachings are difficult to understand. Though we probably need to be modest in the interpretation of this passage, it is clear that once again, Jesus points us outwardly, toward others, as he points us toward God’s kingdom. We will not find, nor build, God’s kingdom by focusing all our energies on ourselves, but only by ministering to others.

Questions for Discussion and Reflection

1. The kingdom of God is not just about the future but it is also about the present. It is still coming, but it is present now! In his recent book, Rumours, Philip Yancey urges us to see this as much like two “parallel universes” that, even now, do overlap from time to time and place to place. When you look at our church right now, what do you see? Do you at all see God’s kingdom present here? In what ways? When? What are some concrete examples? See if you can come up with a list of ten.

2. The story of the Church (the body of Christ; the Christian community) is the story of God acting by his own Holy Spirit within the world to bring it towards its completion – acting through us! It can be very tempting for us to try to leave it all up to God, resigning ourselves to a world marred by suffering and injustice until God does something it. We imagine that we might be able to retreat within the walls of our church, while we wait for God to “do his thing.” But this is not, emphatically not, the Christian way. We are not called by God to retreat from the world and wait for Jesus’ return. Rather, empowered by God’s Spirit, we are called to plunge into the world, meeting the needs of others. Love of neighbour is not a sentiment; our love is to be grounded in Christ and expressed in action. Spend some time discussing the parable of the sheep and the goats. Is there anything here
that surprised you? What does this parable say to you about your own discipleship?

Text: Luke 24:13-25
Theme: Jesus the Comforting Stranger

JUST, HOW DO YOU PASTOR? Part Two

Background:
Things we can assume from the passage
1. The last week of Jesus life
2. The two men were deeply troubled
3. The two men had lost hope
4. They were grieving
5. They had believed Jesus and now……what now?
6. This event of the Crucifixion was a final event. Death had come.
7. The realities of bereavement were bitting into these two men’s lives.
8. They could not get it straight in there heads.
9. They had many questions.
10. They had been let down.

Contemporary Pastoral Issues: (That come from the passage)
1. The Absence of God (Not absent only hidden)
2. Bereavement
3. Overloaded.
4. Things that just cannot be explained.
5. Suffering
6. Injustice
7. Befriending
8. Walking beside others on there journey.

Pastoral Skills Bank:
1. Friendship
2. Approachable
3. Non-confrontational
4. Honest
5. Interested
6. Listening skills
7. Draw things out of people.
8. Self-Conifident
9. God confident- confident with the plans of God.
10. Teaching
11. Priestly
12. Open and Gracious

Conclusion:
Jesus is the comforting stranger on the for a short time on the journey. Even when God seems absent, he may only be hidden.

Text: John 11:1-44
Theme: Jesus the broken-hearted pastor –

JUST, HOW DO YOU PASTOR? Part One

Introduction:
A passage that has much passion and compassion in it. We see a very human yet strangly divine Jesus. A warming passion of human suffering and the plan and purpose of God.

Background:
Things we can assume from the passage
1. This family were well known to the disciples and Jesus.
2. Jesus loved and respected this particular family.
3. Despite Jesus’ delay God had a plan.
4. The family were also well known in that area.
5. It was dangerous for Jesus to be back in Judea, the jews had sought to stone him, a little time before.
6. The sisters expected for Jesus to come quickly after they had summoned him.
7. Jesus assumed Lazarus was dead before he got to Bethany. He then found out he had been dead 4 days previous to his arrival at Bethany.
8. There was an expectation that if Jesus had come when they had asked, Lazarus might have still been alive.

Contemporary Pastoral Issues: (That come from the passage)
1. The Absence of God in Human life.(Not Absence- but delay)
2. The prayers that do not seem to get answered.
3. Human Suffering.
4. Bad things happen to Good People.
5. The times and seasons when God does seem to hear.
6. The Big Questions about Life, death, suffering, the afterlife.
7. Blame.
8. If only.

Pastoral Skills Bank:
1. Friendship
2. Knowledge of the Family
3. Comforter
4. Listener
5. Compassion
6. Empathy.
7. Relying on the supernatural.
8. Discernment
9. Prayer
10. Teaching
11. Good People Skills
12. Self Confidence.
13. Confidence in God.
14. Bereavement Skills.

Conclusion:
Jesus gave a caring approach to his pastoral work. He had a great many skills that we all can learn from.

Text: 2 Timothy 1:1-16
Theme: “The growing investment of God”
(vs 14 “The Good Deposit “)

Contextual Aim: Paul shows from 2 Tim1-16 how God invests in the life of an individual and how that investment shapes and moulds the very person of Timothy has become and the things he is to accomplish.

Contemporary Aim: From the text- God invests in us in a similar way.
He shapes and moulds our character through the way he deals with us in life.
He shapes and moulds us by his grace while we are on the journey of life. Through his investment, we discover something about the character of God and about his value of us. We also have to maintain that investment.

Paul speaks of this “ Growing Investment of God” in different ways.

Investment through his family, the shaping and moulding his mother and Grandmother gave him. That experience of faith which was given to him, and grew in him, fed by the nurture of his Godly family. (vs5)

Investment through a mentor, Paul in this case. Paul invests in prayer, (vs3) He invests through pastoral care, and concern, he invests in reminding Timothy of God’s calling on his life, and his gifts.(vs6)

He points to God’s investment through Christ, in the plan of redemption (vs 8-10) and in the acceptance and journey of suffering (vs 12)

He points to Timothy’s Christian journey, through life, He encourages Timothy to maintain the investment, there is something he can do, to grow this deposit and investment. to follow and to guard. (vs 13-14)

He speaks of those he has cared for and who have not continued in the good investment of the faith. Perhaps that he has mentored them too. Phygelus and Hermogenes and Onesiphorus, who was not ashamed of Paul. (Vs15-18)

Text: Chapter 4:1-26
Title: “Come See a Man”

Outline: John 4:1-24 “I who speak to you am he” Jesus is the Messiah, God’s King
Vs 1-15- Jesus is the Christ: God gives eternal life through him – a person not a place.
Vs 16-26 – Jesus is the Christ: God seeks true worship focused in him – a person, not a place.

Introduction:
Samaritan background.
Why did Jesus go to Samaria?
Old Testament Theme’s – ONE NATION, ONE KING, ONE SANCTURY.
The prophets had promised a day when the bitter rivals, Samaria and Judah would be reunited under one King – Ezekiel 37:15-28.

Exegesis of the passage.
Vs 1-6 – A scene change in Jesus’ ministry.
Vs 7-15 - A passage for us to sit up and take notice. (Notice the previous chapter Nicodemus’ approach to Jesus) Godly person, Ungodly person, Jew and Samaritan both accepted by Jesus.
Vs 10-12 - Jesus introduces the main issues in his conversation. Who he is and what is the nature of God’s gift.
Vs 13-15 - Jesus re establishes the point of the conversation. The issue that he is dealing with here is ETERNAL LIFE. The gift of eternal life lies within him and him alone. He could give something far greater than Jacob gave the Samaritan’s.
Vs 16-20 - The Samaritan woman begins to wake up to the fact that this is no ordinary man. Jesus ha supernatural insight which is a sign to the woman of his divinity.
Vs 21-25 – Jesus brings the conversation to a focus. Religious places are now redundant – a deeply shocking concept for both Jew and Samaritan. The way to the presence of God is through a new and living way. Jesus (John 14:1-4)
Vs 26 – Jesus really is the messiah of the Jew and of the Samaritan as well.

Key Themes:

Jesus reveals himself as the saviour of the world.
Through Him the father calls true worshippers, whatever their race or background.
He fulfils the Old Testament promises.
He has divine knowledge and divine authority over all.

Different people act in different ways to Jesus.
The disciples are perplexed and appear not to recognise that O.T promises are being fulfilled.
The Samaritans respond in faith.

The Nature of true faith.
Jesus does not make it easy for people to respond to himself. He is provocative and searching with everyone he meets.
He defines “True Worship” A true and honest response to God means worshipping with our whole lives, in all places and at all times.

Bible Application:

To Them:
This passage contains conformation that Jesus really is the Messiah. By revealing himself as the one true saviour of the world who calls both Jew and Samaritan together to worship Him, Jesus shows Himself to be the one who was promised according to the OT. This has implications for the disciples in their relationship with others (They need to recognise that Jesus offers life and member ship of the kingdom of God to all), and also in their own response to Jesus (They need to demonstrate growing faith) Are they, like the Samaritan woman, beginning to see the spiritual implications of Jesus’ identity? Or are they, like the Gallileean’s in need of a rebuke.

To Us Now:
We should join with the original hearers and John’s readers, in realising the implications of what Jesus is doing. He is claiming to be Saviour of the world, and that his harvest time has begun. He calls true worshippers from every spiritual, moral and racial background to the same response of growing faith in Himself, the Messiah, the Saviour of the world. The most direct application concerns our response to Him. Do we have this growing faith? Or are we like the Galileans and other Jews that we have come across in this section, unwilling to believe in anything except the spectacle of the miracles.

The Aim:
The aim of this study is to realise that Jesus is the Christ, the Saviour of the world, who brings spiritual life to all, gentiles as well as Jews. We should respond to Him appropriately by believing his words and coming to him as our saviour and Lord.

Personal Application:
From the whole of today’s passage, what would you say is the correct response to Jesus?
Why do you think John included this chapter, with it’s focus on the Samaritans, at this stage in the book?
What do we learn from the Samaritan woman’s misunderstandings about Jesus and also her correct response to him?