Study and Preach

Pixar – Cathedral

studyandpreach — Wed, 21 Feb 2007 16:42:43 +0000

The Bright and Shining Revival

studyandpreach — Sun, 28 Jan 2007 07:32:34 +0000

The Bright and Shining Revival The Hebridean Revival 1948-1952

The Hebrides Islands are a small group of islands off the West coast of Scotland. In 1949 -1952, God poured out His Spirit in response to a handful of praying men and women. It doesn’t take multitudes to move the hand of God – but those who were determined to “push through the crowd” and touch the hem of His garment.

The First Stirring – At a meeting of the Church of Scotland, in Stornaway, a group of men discussed the awful condition of the church in their communities. The worldly places were crowded and the church were virtually empty. The young people had just about disappeared and it seemed that many churches were about to close their doors. No-one at the meeting dreamed that this would be the preliminary of an amazing spiritual awakening.Among the many people who were concerned about the state of the church, was a small group of men from Barvas, the district that was to become the center of the revival.

The Barn – They agreed to meet in a small barn by the side of the road, to pray. They were given the revelation that God was a covenant- keeping God who had made covenant promises! “If this is true,” they reasoned, “We can enter into this covenant and if we keep our part then He must keep His. Has God given us a covenant promise for revival?” Immediately the words of 11 Chronicles 7:14, came to them, “If My people which are called by My name shall humble themselves and pray and seek my face and turn from their wicked ways, then will I hear from heaven and forgive their sin and heal their land.”That same night they entered into a solemn covenant with God to pray for the community and to humble themselves in prayer until revival came. For months they prayed and waited on God – three nights, three times a week they wrestled and prayed until 4am or 5am. Finally one night, a young deacon arose from his knees and began to read Psalm 24, “Who shall ascend into the hill of the Lord? Or who shall stand in His Holy place? He that has clean hands and a pure heart – he shall receive the blessings of the Lord.” In response to this searching challenge from God they fell upon their knees in confession and re-dedication and began to pray even more earnestly. An hour later three of them were laying prostrate on the floor – they were exhausted. By five o-clock revival had come! The barn was suddenly filled with the glory of God, and the power that was let loose filled that little barn, shook the whole community.

The Praying Sisters – Around the same time in a little cottage in the village of Barvas, two elderly sisters – Peggy and Christine Smith, were also praying. Peggy was almost blind, and Christine was bent over with Arthritis. They were 84 and 82 years old. They also had been seeking God for revival, and to them came the promise, “I will pour water upon him that is thirsty, and floods upon the dry ground.” One night, knowing that the others had gathered together to pray in the barn, they had gathered around their little peat fire to spend the night in prayer. Peggy suddenly had a vision of the church, crowded again with young people. She sent for the minister, Rev. James Murray Mackay, and told him what God had shown her, asking him to encourage his elders and deacons to come together for special times of waiting upon God.

God’s Choice – On the same night when the presence of God visited the barn, the glory swept into the little cottage and God spoke to the two women, revealing to them the name of the man God wanted to use in the visitation – The Rev. Duncan Campbell, a Presbyterian minister and a great man of prayer. God said, “In two weeks I shall send upon this community the greatest spiritual awakening it has known.” A wire was sent to Duncan Campbell, who was ministering in the Highland town of Skye, but it was discovered that he was already booked for another meeting. He sent a reply, “It is impossible for me to come at this time but keep praying and I will come next year.” When the reply came back and was told to the sisters they answered, “That is what man has said, but God has said that He will be here in two weeks.” In the meantime Duncan Campbell’s meetings in Skye were cancelled, due to the fact that the tourist board had monopolized the accomodation for the convention. Within two weeks he was in Barvas!

Duncan Campbell comes to Barvas – Duncan Campbell crossed the Minch in the Loch Seaforth. He was planning to stay for 10 days in Barvis. Little did he know what awaited him. As the ship docked and Duncan stepped ashore, he was met by the Rev. James MacKay and two of his elders. One of the elders greeted him and asked, “Mr Campbell, are you walking with God?” “Well at any rate I can say that I fear God,” was Duncan’s reply.

The First Meeting – The first meeting was held in the old parish church. Many people had gathered in a great expectancy but nothing exceptional happened at that meeting. Duncan Campbell appeared discouraged and so one of the deacons went to him and said, “Don’t be discouraged, it is coming. I hear the rumbling of heaven’s chariot wheels. We will have another night of prayer and then we will see what God is going to do!” They went to a nearby cottage and about thirty knelt in prayer and began to travail before the Lord. About 3 am God swept in and a dozen or so were laid out prostrate on the floor, and lay there speechless. Something had happened – God had moved into action as He had promised. Revival had come and men and women were about to find deliverance.As the group left the cottage they found men and women seeking God. Lights were burning in the homes along the road – no one seemed to be thinking about sleep. Three men were found lying by the roadside in a torrent of conviction, crying out for God to have mercy on them! The Spirit of God was moving into action and soon the parish of Barvas was to be stirred from end to end.

The Second Stirring - On the second night buses came from the four corners of the island, crowding into the church. Seven men were being driven to the meeting in a butchers truck when suddenly the Spirit of God fell on them in great conviction and all were saved before they reached the church building! As the preacher preached his message, tremendous conviction swept down.. Tears rolled down the faces of the people and men and women cried out for mercy from every corner of the church. So deep was their distress that some of their cries could be heard outside in the road. A young man beneath the pulpit cried out, “Oh hell is too good for me.”The meeting closed when the people began to move out. As the last person was leaving a young man began to pray under a tremendous burden of intercession. He prayed for three quarters of an hour and as he continued to pray people kept gathering outside until there were twice as many outside as there had been inside. When the young man stopped praying the Elder gave out Psalm 132 and as the great congregation sang the old hymn, the people streamed back into the church again and the meeting continued until 4am.The moment the people took their seats, the Spirit, in great conviction began to sweep through the church, and hardened sinners began to weep and confess their sins.

The Police Station - As the meeting was closing someone excitedly hurried to the preacher, “Come with me! There’s a crowd of people outside the police station; they are weeping and in great distress. We don’t know what’s wrong with them but they are calling for someone to come and pray with them.” The minister described the scene outside the police station; “I saw a sight I never thought possible. Something I shall never forget. Under a starlit sky, men and women were kneeling everywhere, by the roadside, outside the cottages, even behind the peat stacks, crying for God to have mercy on them.” Nearly 600 people, making their way to the church, suddenly experienced the power of God falling upon them in great conviction, and like Paul on the road to Damascus, fell to their knees in repentance. Revival had come in power – for five weeks it swept across that one parish. Duncan Campbell conducted four services every night; in one church at 7pm, in another at 10pm and a third at midnight and then back to the first one at 3am – then home between 5-6am – tired – but happy to be in the midst of such a wonderful move of God.After this, the revival began to spread to other towns and what had happened in Barvis began to happen in other places.Men and women throughout the island began to plead to God in desperate intercession and prayer for revival. The Spirit’s power began to increase. God Visits Arnol – Arnol was a small community which came within the path of the spiritual tornado. Because of the spiritual indifference it was reckoned that hardly a young person darkened the doors of any house of God; the Sundays being given to drinking and poaching etc. News of the revival spread and an opposition meeting was held. Although the church was crowded, it was because many people came from various parts of the island – there were very few actually from Arnol. The little band of prayer warriors made their way to the farmhouse to plead the promises of God. Just after midnight Duncan Campbell asked John, the local blacksmith, to pray. John rose to his feet with his cap in hand and prayed a prayer that will never be forgotten by those who were present. In the middle of his prayer he stopped and raised his right hand to heaven and continued, “Oh God, you made a promise to pour water on the dry ground, and Lord it’s not happening.” He paused again and then continued, “Lord, I don’t know how the others here stand in your Presence; I don’t know how these ministers stand, but Lord, if I know anything about my own heart, I stand before you as an empty vessel, thirsting for thee and for a manifestation of Thy power.” He halted again and after a moment of tense silence cried, “Oh God your honor is at stake; and I now challenge you to fulfil your covenant engagement and do what you promised to do.”

The Prayer of Faith – Here is a man praying the prayer of faith that heaven must answer. There are those in Arnol today who will verify the fact that while the brother prayed, the dishes on the dresser rattled as God turned loose His mighty power. Then wave after wave of divine power swept throughout the room. Simultaneously the Spirit of God swept through the village . People could not sleep and houses were lit all night; people walked the streets in great conviction; others knelt by their bedsides crying for pardon. As the men left the prayer meeting the preacher walked into a house for a glass of milk and found the lady of the house with seven others down upon their knees, crying out for God. Within 48 hours the drinking house, usually crowded with drinking men of the village, was closed. 14 young men who had been drinking there were gloriously converted. Those same men afterwards could be found three times a week with others down upon their knees before God, praying for their old associates and for the spread of revival. It was in this village that within 48 hours, many young people had surrendered their lives to Christ, and could also be found in the prayer meetings! Among those converted the following night was a young boy of 16, named Donald Mcphail. Donald became an outstanding prayer warrior and was asked often to pray in the meetings. One day Duncan Campbell found him in the barn with his Bible open. When interrupted he quietly said, “Excuse me a little Mr Campbell, I’m having an audience with the King.”

The Power of Prayer – Bernera - Some of the most vivid outpouring came when Donald was asked to pray. In the police station one night in Barvas, he simply stood up, clasped his hands together and uttered one word – “Father.” Everyone melted into tears as the presence of God filled the station. In Callenish, he prayed until the power of God laid hold of those who were dead in sins, transforming them into the living stones in the temple of God. One of the most outstanding anointings of prayer happened when he was in Bernera, a small island off the coast of Lewis. Duncan Campbell was assisting at a communion service; the atmosphere was heavy and the preaching difficult, so he sent to Barvas for some men to come and assist in prayer. They prayed, but the spiritual bondage persisted, so much so that half-way through the sermon, Duncan stopped preaching. Just then he noticed Donald, visibly moved under a deep burden for souls. He thought, “This boy is in touch with God, and living nearer to the Savior than I am.” He said, “Donald, will you lead us in prayer?” The young lad rose to his feet and made reference to the fourth chapter of Revelation which he had been reading that morning. “Oh God I seem to be gazing through an open door. I see the Lamb in the midst of the Throne, with the keys of death and hell at His girdle.” He began to sob, then lifting his eyes toward heaven, cried, “Oh God there is power, let it loose!” The Spirit of God swept into the building and the heavens were opened. The church resembled a battlefield. On one side many were prostrated over the seats weeping and sighing; on the other side some were affected by throwing their arms up in the air in a rigid posture for an hour. God had come! Outside, startling things were taking place. The Spirit of God was sweeping over the homes and area surrounding the village, and many people came under the convicting power of the Spirit. Fisherman out in their boats; men behind their looms; men at the pit bank; a merchant out in his truck; school teachers examining their papers were gripped by the power of God and by 10 -0-clock the roads were streaming with people from every direction, making their way to the church. As the preacher came out of the church the Holy Spirit swept in among the people in the road like a wind. They gripped each other in fear. In agony of soul they trembled; many wept and some fell to the ground under great conviction of sin. Several men were found laying by the side of the road in such distress that they could not even speak – yet they had not been anywhere near the church! So great was the supernatural moving of God that most of the homes did not escape the conviction of the Spirit, and the routine of business was stopped, that the island might seek the face of God like Ninevah of Bible Days. The town was changed, lives and homes transformed and even the fishing fleet, as it sailed out into the bay took with it a Presenter, to lead them in prayer and worship singing.

Supernatural Manifestations of God - So overwhelming sometimes was the Presence of God, that people were afraid to open their mouths lest they utter words that would bring judgment upon themselves. People walked quietly before God and, as in every true revival, many shops became a pulpit, many homes a sanctuary, and hearts became an altar. Another outstanding manifestation of this revival was the great conviction of sin that came upon the people. A visiting minister of Lewis declared, “So tremendous has been this sense of an awareness of God, that I have known men out in the fields, others at their looms, so overcome that they fell prostrate on the ground! One outstanding trophy of grace was converted while crossing a field. He testified, “So great was the sense of God’s presence, that even the grass beneath my feet and the rocks around me seemed to cry out, ‘Flee to Christ for refuge.’” Even the most hardened sinners and notorious characters of the district have literally been found lying helpless by the roadside, stricken with conviction as in the great Welsh revival of 1904. Another remarkable feature was the persistent nature of the Spirit in following men and women until decisions were made.

Trying to Escape from God - It was known that some people even left the Island altogther, in order to avoid the searching presence of God. Such was the case of a young man who found that like Jonah of old, it was impossible to escape from God. One night, after being spoken to about his personal need of salvation, conviction gripped him and he began to tremble. “This wont get hold of me,” he muttered, “I’ll get away from here and drink my way out of it.” Entering the drinking place he ordered a drink, but to his consternation he overheard a group of men discussing their own great need and fear of being lost. He trembled even more. “This is no place for a man who wants to shake this off,” he growled. “I’ll go over to the dance and I’ll dance my way out of it.” He hadn’t been in the dance hall for very long when a young lady came up to him exclaiming, “Oh! Where would eternity find us if God should strike us dead tonight?” Tremendous conviction swept down upon the young man and he surrendered himself to Christ.

Angels – Donald Smith told me that in 1949 the angels were heard singing at Barvas and at Point, and throughout the Island. One of the elders who heard them was Colin Nicolson. At Kinloch, Angie Maclead, one of the elders from the church, also reported hearing the angels singing as they were going over to Barvas. One night after a prayer meeting in Shader the angels were heard singing so the people followed them until they stopped singing. They went into a house nearby and some women were on their knees praying to the Lord to have mercy on them.These dear ladies became shining lights in the village until they died.Five young ladies reported seeing lights going down chimneys and on one of the churches in Shader. They are still alive today, one in Glasgow and four in the Island of Lewis. They are still following the good shepherd and the flock. Donald told me that he recently had heard the sound of angels singing as he drove past the barn where the men used to pray. His car was full of the sound of angelic song.

The Sisters Request – The sisters, Peggy and Christine continued to pray for the revival – One day Peggy sent for Duncan Campbell, asking him to go and hold meetings in a small isolated village. The people of this village were not in favor of the revival. Duncan questioned the wisdom of her request. “Besides,” he added. “I have no leading to go to that place.” She turned in the direction of the voice, her sightless eyes seemed to penetrate his soul. “Mr. Campbell, if you were living as near to God as you ought to be, He would reveal His secrets to you also.” Duncan felt like a subordinate being reprimanded for defying his General. He humbly accepted the rebuke as from the Lord and asked if he and Rev. Mackay could spend some time praying with them. The sisters agreed. As they prayed together, Peggy prayed, “Lord, you remember what you told me this morning, that in this village You are going to save seven men who will become pillars of the church of my fathers. Lord, I have given your message to Mr Campbell, but it seems he is not prepared to receive it, Oh Lord, give him wisdom because he badly needs it!” “Alright Peggy, I’ll go the village,” Duncan said. Peggy replied, “You had better – and God will give you a congregation.”

The Seven Men – Arriving in the village about 7pm they found a large single storey house, already crowded to capacity with many others outside. Duncan gave out a Bible text, “The times of this ignorance God winked at, but now commands all men everywhere to repent.” When he was through preaching, a minister beckoned him to the other end of the house to speak to a crowd of people who were weeping and mourning over their sins, among them – Peggy’s seven men!In some districts there was hardly a soul who was not affected by the revival. One man who had very little time for God was driving along the road when he suddenly saw before him a vision of hell. Startled and afraid, he jammed on his brakes, pulled his car to the roadside, then, kneeling down he surrendered his life to Christ.

Conviction – Sometimes conviction rested upon sinners for days, causing great distress of mind. Such was the case of a man so convinced of his godless life, and seemingly unable to get peace of mind in spite of repentance, that he rushed down to the sea-shore, and hiding behind the rocks, prepared to commit suicide. A young women in her home, while kneeling in prayer, had a vision of this man: God showed her exactly where the man was and what he was about to do. Rising quickly, she called her minister, instructing him where to find the unfortunate man. The minister arrived just in time to save the man, not only from physical death, but also eternal hell. Some of the men who were saved became great trophies of God’s grace. One of them was out in the field working, when great conviction fell on him. He began to tremble violently. “You’re not a sissy, what’s the matter with you?” he said to himself. The voice of God seemed to thunder into his soul. “You are a poacher and a Sabbath-breaker.” He knew what God meant – he had been breaking he law – poaching. He was a drunkard, a real godless fellow, and this was a new experience to him. Feeling miserable and wretched because of the burden of sin, he went along to the church and was gloriously converted.Another man sitting in a hotel was met by God in the same amazing way. Stretching forth his hand to pick up a beer, he suddenly became conscious of God’s presence. He began to tremble and great conviction took hold of him as the voice of God began to thunder in his soul, and he put down his beer. Shortly afterwards he was gloriously converted to Christ and became a great witness for Jesus.

Visions - There was a young women used by God during the revival in powerful visions and trances. One night she had a vision of a women in agony of soul twenty miles away. Duncan was informed that he ought to go and see this women. Without hesitation he motor-cycled to the village and found the women. He witnessed to her and brought deliverance, and introduced her to the savior. Not one message given by this woman proved false. Duncan did not encourage nor discourage these trances, but he recognized it was God and warned people not to interfere or associate it with any demonic activity. Whenever Duncan Campbell was in the Islands after that he never left without visiting the praying men who had helped so much in the revival, and with whom he had such an affinity of Spirit. He marveled at their discernment and worldwide vision. They prayed for nations they knew little about – but they heard from God and obeyed the calling of the Spirit.Here is the kind of revival that we need – the supernatural power of God gripping the hearts of men and women in soul-shaking conviction – even while they are dabbling in their sins! Many who came under this strange manifestation of God were stricken with conviction and left helpless where they had fallen, while others have cried in repentance for days before finding peace with God. Such was the tremendous heart-searching conviction that comes upon men and women during a heaven-sent visitation of God – sometimes it is terrible to behold.

The Effects of Visitation – The impact the revival made in the districts that were visited brought much lasting fruit – but as in other revivals, there were districts that were not touched. Quoting from the Keswick Journal in 1952 – “More people are attending prayer-meetings in Lewis today that attended public worship on the Sabbath day before the outbreak of revival..Social evils were swept away as by a flood and in the communities touched by this gracious movement you have men and women living for God. Family worship in nearly every home; five or six prayer meetings a week in the parish; pastors and elders building up men and women in the faith. Of all the hundreds who turned to Christ in the first wave of the Holy Spirit, until now, only four young women have ceased to attend the prayer meetings.”The converts were numbered by their attendance at the prayer meetings. Absence from the prayer-meeting meant a doubted conversion! (Here is a standard very few churches would dare to adopt. If we judged our converts or church members by their attendance at prayer meetings, what would happen? During the revival over 80 new hymns were written and although the emphasis of the Holy Spirit was on the conviction of sin, and warnings of judgment, almost every hymn was centred on the love of God. One time a crowd of people had gathered to listen to one of the leading Socialists, but he failed to make his appearance. Searching everywhere, his associates finally found him beside his bed in prayer. “What’s the meaning of this?” They demanded, “The people are waiting to hear you speak.” Turning a tear- stained face toward them, he replied, “Go and tell them that I have business with God, and if any of them know how to pray, tell them to pray for me because I need it.” Needless to say the political rally broke up in confusion.The happy people of the Hebrides Isles had made the discovery of a lifetime – they discovered the reality of God and the great things he had been waiting to do for them.

The Secret of the Visitation – The Hebrides revival was a manifestation of God! Something greater than organization, something more wonderful than simply a new approach to evangelism – this was God at work! God in action, independent of special personalities, but behind the irresistible power of God there was a “secret.” One minister and seven members of his church, in a little wooden barn by the side of the road, who were prepared to stand in faith, praying and believing, and who got hold of God – that revival might come.What was the secret of these men?

Faith in a Covenant-Keeping God – These men were fully persuaded that revival lay within their grasp through the covenant promises of God. Had not God Himself declared, “If my people, who are called by My name shall humble themselves and pray, and seek My face, and turn from their wicked ways; then I will hear from heaven and forgive their sin, and heal their land” (11 Chron. 7:14).A covenant is an agreement, binding on both parities. The praying men knew that if they kept their part of the agreement then the agreement was binding upon God – for He is not a liar. His word must come to pass and they could absolutely depend upon it. God has promised revival therefore He is waiting to send it – if this was true then revival did not depend on God but on His people keeping the conditions of the covenant! Staking everything upon this fact, three times a week the men met in the little barn by the roadside to keep the conditions of the covenant promise and hear from heaven. Each night, as they knelt in the straw, they would renew their faith by remembering the promise, and declare before the Presence of God the certainty of the coming revival. Nothing, including the long weary months of waiting could weaken their confidence that God would keep His promise.

“If My People…” – “If My people will humble themselves…” God is Holy and humanity must humble itself before Deity. Before men can stand on Holy ground, he must be clean. Watch the drama of the barn unfold itself as one night, one of the men slowly rose from the straw and began to read from Psalm 24. “Who shall ascend into the hill of the Lord? Who shall stand in His holy place? He that has clean hands and a pure heart; who shall not lift up his soul unto vanity, nor sworn deceitfully; he shall receive the blessing of the Lord.”Like flames falling from the lips of a Holy God , every word seemed to burn into the hearts of the men gathered to do business with God. Before the challenge of this declaration, unhesitatingly, they fell to their knees in unreserved dedication and surrender to God. They were prepared to meet every demand, whatever the personal cost might be – that revival might come. The price – brokenness before God, an emptying of self, a forsaking of sin and habits.

Prevailing Prayer – Every revival that has broken upon the face of the earth has been preceded by men and women upon their knees travailing before God. Undeterred by cold and the discomforts of the barn; undeterred when there appeared to be no answer; undeterred by the fact that no-one else seemed concerned about revival and the world was as godless as ever, they travailed and prayed, kneeling in the straw or upon their faces in agony of soul, they cried before the throne. No half-hearted, sentimental, religious, half- doubting prayers to which the church is so accustomed today and which accomplish so little. These men wrestled with God, drawing into the spiritual conflict every power and energy they possessed.The men who had covenanted to stand for revival PRAYED! They stormed the throne of God. God imparted to them a burning passion of the lost and confidence in God gripped every word that fell from their lips. What depths of reaching out to God! They prayed until they travailed and travailed until they prevailed – they prayed until God answered. Travail must always precede “prevail.” “When
Zion travailed she BROUGHT FORTH.”

The Challenge – God’s Power V Formalism The wonderful visitation of God to the Hebrides Islands, is not only one of he most stirring and faith building events of our generation, but also represents one of the greatest spiritual challenges to us now. Its scenes of divine power reveal the tremendous potential of a genuine move of God in our churches and communities. The pattern of events which led up to the visitation, amplified by the declarations of the Word of God, makes it very evident that what has taken place in the Hebrides can be experienced anywhere else in the world. There is no town, city or village that is exempt from the covenant power of the covenant-keeping God. Was the Hebrides a great city? No! Was the group praying a large company of experiences prophetic intercessors? No! Did they pray for years and years? No! They prayed for five months.Gathered with the men in the barn was their elder/ minister, a symbol of every minister who is prepared to join with his people in seeking the face of God. Standing in the shadows behind the revival is another minister, Rev. Duncan Campbell, the man God chose to preach during this time of divine visitation. Burdened because of the spiritual indifference of the ungodly; grieved at the decline of spiritual life in the churches; feeling utterly helpless in the face of such a challenge, he knelt in his study crying to God. Suddenly, but quietly, the Spirit of the Lord came upon him, and before him there appeared a vision of a dying world plunging into an abyss of eternal darkness, and multitudes of men and women speeding on to Christ less graves. Then came the revelation that was to transform his ministry – God was a Covenant-keeping God who made covenant promises to His people! Like a great flash of light he suddenly saw that there was a great realm of potentiality, power and blessing within his grasp through the covenant promises of God. He could enter into a covenant with God. If he kept his part he could have more of the power of the spirit in his ministry. From that moment, through surrender to the Lord, and constant waiting on God he entered into a ministry that was to cause men and women to feel the impact of the Presence of God. Fearlessly preaching the judgments of God against sin, and emphasizing the faithfulness of a covenant-keeping God, hundreds, stricken by great conviction of sin, turned to God.

The Power of God Vs Formalism – Formalistic preaching never raised the dead. Only a demonstration of Divine power can do that. Such it was in the days of Whitfield, when it was a common sight for sinners to cry out. Under his anointed preaching, some were struck pale as death and fell prostrate to the ground; others sank into the arms of friends. Born in New Hampshire in 1810, John Wesley Redfield, an old-time evangelist had great and powerful demonstrations of the power of God in his ministry, One time after weeping before God, he heard God speak to him, “You may prepare for the greatest display of My power that you have ever witnessed in this church.” That night before he had finished preaching, people flocked to the alters crying for mercy. Another time the church was suddenly filled with an awful sense of the Presence of God. Like a thunderclap the power of God broke upon the meeting and hundreds, panic stricken with fear crowded the alters pleading for mercy The biggest hindrance to revival is not Communism or any other “ism” but dead religion that gives people a substitute for the Presence of God Himself. Churches and leaders pray for a visitation of God but then draw back in fear when God begins to show up in power. People look for the presence of God but when He comes, dynamic and sensational things happen. – and many leaders do not like the sensational! But, how can you have the demonstrations of God’s spirit without a certain amount of sensational things happening. Jesus ministry was certainly sensational. How can you raise the dead, cast our devils, bring miracles of healing and turn the world upside down and not disturb the world around you? To quote Rev. Owen Murphy, “When Jesus healed the sick, and raised the dead; when Peter and John brought deliverance and healing to the lame man outside the temple; when the Spirit of God was poured out upon Jerusalem on the day of Pentecost, causing thousands to be converted – did not these acts cause sensation – certainly they did. Yet these acts were not “fanaticism.” They were the acts of a miracle working God manifesting His divine power that the eyes of the people night be turned to Himself”. The Bible is full of accounts of sensational acts of God – in deliverance, judgement, healing, miracles. I think the parting of the Red Sea must have been a pretty sensational sight don’t you? Or Jesus walking on the water would be mind-boggling. As Owen Murphy points out, “God cannot work where there is unbelief but He requires our faith as a vehicle to work through. The Old Testament cries out, “Ye have limited the Holy one of Israel,” and its echo in the New Testament is, “Because of unbelief, He (Jesus ) could do no mighty works.”

Faith – Shall we be guilty of unbelief through our fear of God maybe working in an unorthodox way? We are happy to read in the Bible about Moses, Joshua, Elijah and the Apostles; but what would have happened if they had doubted God? Nothing! If fear of the sensational had gripped them we would never have read about the parting of the Red Sea, the walls of Jericho falling down or fire falling upon Carmel. If Jesus and the Apostles had not dared to step out and obey God, we would never have read about the prison doors opening, the blind seeing, the deaf hearing and the lame walking! If we desire to see the same kind of revival today as they saw in Wales in 1904, in the Hebrides in 1948, and in many other times in history we must rid ourselves of our unbelief and complacency. We must get hold of God and in obedience do what He says. We must believe He is a covenant-keeping God. He is not a liar – He promised to come and “heal our land” if we would keep our end of the promise, to humble ourselves and pray, and to seek His face and turn from our wicked ways.. GOD’S RESPONSE IS, “THEN WILL I HEAR FROM HEAVEN AND FORGIVE THEIR SIN AND HEAL THEIR LAND.”There must be the men and women who are not casual seekers of God, but those who mean business, like the men in the barn, who will not let go until they receive the confirmation that He has heard according to His own covenant

Celtic Communion

studyandpreach — Sat, 27 Jan 2007 17:57:05 +0000

LEADER:

We are here because we share a common faith

God the Father created us

God the son, Jesus Christ makes us whole;

God the Holy Spirit Strengthens us,

ALL: Our Father………….

READING: (A Reading from one of the Psalms)

SONG 1:

LEADER:

Let us confess our sins to God and before each other.

ALL:

Almighty God we are often foolish and careless

with you, with each other, or with ourselves.

We confess to you in the presence of our friends

that we have been selfish and sometimes we

have hurt each other.

We ask for your forgiveness, and a new start.

REFLECTION: (Music can be played as we confess to God our short comings)

AFFIRMATION:

We say together:-

God forgives us,

Lifts the burdens from our shoulders

and gives time for us to change.

SONG 2:

MEDITATION: (Daily Meditation from “Celtic Daily Prayer” or another source.)

SCRIPTURE
READINGS:

Old Testament
Reading.

Gospel
Reading:

EULOGY OR SHARING:

SONG 3:

DECLARATION OF FAITH.

LEADER:

We worship together, sharing our faith

ALL:

believing in a God who sets us free,

believing in a God who gave us Gifts,

to share in our ministry,

to use in the creation of his kingdom

here on earth.

LEADER:

We worship together, sharing our faith

ALL:

believing in Jesus who came to befriend us,

believing in Jesus who to teach us,

to love one another as he loved us,

to show forgiveness as he forgave us.

LEADER:

We worship together, sharing our faith

ALL:

believing in the Holy Spirit who shines in our lives

believing in the Holy Spirit who showers into our

hearts and minds god’s wholeness and

transforms our emptiness into joy.

The peace:

LEADER:

Christ is our peace

He has reconciled us to God in one body by the cross

We meet in his name as share in his peace.

Lets offer to one another our hands as we share his

peace with one another.

The thanksgiving:

LEADER:

On the night that Jesus was betrayed

He had supper with his friends

He took a loaf of bread, gave thanks and broke it in

pieces. He shared it with them and Said;

ALL:

This is my body, given for you.

Do this in remembrance of me

LEADER:

After Supper he took the cup of wine

and shared it with them saying:

ALL:

Drink from it all of you.

this is my blood of the new covenant

which is poured out for many

for the forgiveness of sins.

LEADER:

As we share in this bread and wine

may we also share in the life of Jesus.

and receive the Holy Spirit who comes to give us

peace and companionship.

(The Leader will hold the bread and wine and say)

These are the gifts of God to his Church

LEADER:

We all share this cup, for we all

share in the life of Christ

(The bread and wine are passed around with

appropriate instrumental music.)

LEADER:

We thank you Almighty God

ALL:

We thank you for the gifts on our table

for the fellowship of our friends,

for the forgiveness you give to us,

and for the unending love you show to us.

SONG 4:

LEADER:

We say the grace to one another.

ALL:

The Grace of our Lord Jesus Christ

and the love of God and the fellowship

of the Holy Spirit be with us all ever more

ALL:

AMEN:

Pauls Letter to the Galatians 2:15-21

studyandpreach — Sat, 27 Jan 2007 10:39:16 +0000

Text: Galatians 2:15-21

Title: “Authentic Gospel Faith”

Introduction:

I’ve chosen the passage 15-21 to speak to you this morning. The context in chapter 2 is about the Truth of the Gospel, This prompted Paul’s visit to Jerusalem vs. 4 and vs. 5. It prompted Paul to oppose Peter to his face vs.14. And preserving the Truth of the Gospel is what prompts Paul to lay out in vs. 15-21. Let’s be encouraged this morning as we look at the heart of Authentic Gospel Faith.

Authentic Gospel Faith is centred in Christ and the Cross. Vv16, vv20-21 (Hebrews 12:2; John 3:18; John 9:35; John 11:27; John 20:31)

Authentic Gospel Faith Justifies.

(It Is given by Grace and is obtained by Faith)

Vv16, Rom 3:24; Acts 13:39; Romans 5:1:

Authentic Gospel Faith brings us into a new life and a new way of living. Vv20 and vv21;

Authentic Gospel Faith is ALL that is needed. Vv16 & vv18.

Conclusion:

All that has been accomplished by Jesus has been accomplished, there is no further work of redemption, no further work of cleansing, nothing else that can bring you into God’s presence, only faith in Christ.

Something the shepherd really wants you to know

studyandpreach — Sat, 27 Jan 2007 10:35:21 +0000

Text: John10:11

Title: ‘HE IS COMMITTED TO YOU’

1. The Strength of his Commitment is seen in His Covenant.

# John 10:11 “I am the good shepherd. The good shepherd lays down his life for the sheep”.

# Genesis 9:9-17 The Covenant with Noah.

# Genesis 17:7-8 The Covenant with Abram

# Luke 22:20 The New Covenant.

2. The Strength of His Commitment is seen in His Love.

# John 10:11 “I am the good shepherd. The good shepherd lays down his life for the sheep”.

# John 3:16

# 1 John 3:16

# The hymn ‘Yes Jesus loves me’. (Karl Barth)

3. The Strength of His Commitment is seen in His Forgiveness.

# John 10:11 “I am the good shepherd. The good shepherd lays down his life for the sheep”.

# The Cross is the extent that God will go to forgive.

# Ephesians 1:7-8

# Those who gathered at the cross what did they see?

4. The Strength of His Commitment is seen in His Humility.

# John 10:11 “I am the good shepherd. The good shepherd lays down his life for the sheep”.

# Philippians 2:6-11

# The Gentle Saviour in the Gospels

# Willing surrender of the shepherds life, He gives it away freely and voluntarily, for the sake of the sheep; His life becomes a ransom, that the sheep might have eternal life.

One Solitary Life

studyandpreach — Sat, 27 Jan 2007 10:25:57 +0000

‘one solitary life’

This is my story. It’s about me. It’s about one solitary life. It’s about my realisation that you cannot keep running away. Sometimes you have to face up to who you are. Sometimes you have to face up to what you have done. Sometimes you have to see things from a new perspective. It’s also intensely about how one solitary man could and did make a difference in this one solitary life.

In 1982 I was invited to go to a country house in the Lanarkshire hills owned by one of
Scotland’s foremost heart surgeons. Dr Jack Kelly. Jack was a man who was used to having people around him. He had taken early retirement from the medical profession and bought a large country house in the village of Auchenheath. Jack and his wife Eileen took in all kinds of people. Some with problems, some with none. I was one of a long line of people with problems that Jack encountered. He was a Christian and was an elder in the fellowship that met in his home.

I was introduced to Jack and Eileen in the winter of 1982. I was initially invited to stay as long as I liked. This was a good thing as the police for various offences had already put a warrant out for my arrest and for jumping bail. There were no other hiding places that could go I had nowhere to run to. This seemed a good place to lie low for a while. My past up to this point in time was filled with burglary and theft, drugs and alcohol, and of course rejection. I had tried to commit suicide a year earlier just after my 16^th birthday. The lying low did not last long as I took the opportunity of abusing Jack’s friendship one night by helping myself to the contents of his strong box that he kept in his office and hotwiring a car to get as far away as I could.

Having got as far as Northern France, I decided to live it up a bit and spent all that I had got from Jack’s house. Again I had nowhere to run. It was to the consulates office in Dunkirk that I went to and with a sob story managed to secure a room for the night and my travel back to
London.

Once in London in checked into one of London’s finest hostels in Dean Street right in the middle of
Soho. It took the police only 3 days to find me and after being taken to Bow Street nick I was flown back to Scotland accompanied by to Glasgow C.I.D. officers. 2 Warrants were now out for my arrest also was the charges of burglary and theft from Dr Jack Kelly’s house. I was not surprised at the sentence that was given to me ‘PRISON’ well with previous convictions for burglary and theft what could you expect. Again I had nowhere to run.

I did not take to prison and longed to be let out. Then the day came. I came back to Glasgow and decided to look up some people that I had been in contact with some time previously. The people who had introduced me initially to Jack and his wife Eileen. Within 24 hours, again I was face to face with Dr Jack Kelly. I again had nowhere to run to. Jack said to me ‘What you did to us was unforgivable’. ‘We have been praying for you every day since you did what you did.’ Jack Said ‘Graeme we are not finished with you yet and neither is God’ what Jack said next was to revolutionise my whole life, ‘I would like you to come back and live with us in this family!’ I was blown away. ‘You must be mad’ I said.

3 Months later I was to a Gospel rally in Denniston Park in Glasgow. I heard for the first time in my life that Jesus loved me those words arrested me inside. I had nowhere to run. Here was I with bleached blonde hair kneeling on the grass opening my life up to the ministry of the Holy Spirit. The prodigal son indeed. I stayed with Jack and his family for 4 years after that. Not long after the Tent crusade Dr Kelly paid for me to go on a Christian conference at Cliff College in Calver, Derbyshire. At the conference I was baptised with lots of other people in the river Derwent. At the time of my baptism I heard the lord speak clearly to me through his word. The bible version I had read ‘I will use you to free men in the prison houses’ Isaiah 42. I said to the Lord ‘I don’t know what this means but I’m going to trust you’.

Some years from that time passed without event but I never forgot the promise God made to me.

In 1991 I moved to Devon to take up working with a Christian firm in Exeter. At that time I felt led to join a prison fellowship group in Torquay and before long I was to make one of hundreds of Journeys back into prison. I began to make regular trips to the Prison Fellowship prayer meeting and the prison just outside Torquay HMP Channingswood.

After a year of doing this, the senior chaplain asked if I would like to become a chaplain and join his team. I filled in all the Home office documentation and sent it off. As one could imagine they said no. We repeated the exercise again and with the prayer backing of the Prison Fellowship group and my local church we sent in another copy. The reply was still the same ‘NO’ the governor of Channingswood became interested in the situation and I was asked to go and to see him. I related my story to him as forthrightly as I could. His reply to me was ‘Graeme do you really expect me to believe that Almighty God speaks with you ?’ I said ‘I know it sounds dodgy but It happens to be the truth’. His reply was to blow me away ‘Well Graeme I find myself believing you, I’m going to take your case to the Prison service headquarters at Cleland House in London. Later I was to find out that the Chaplain General had got involved as well. Three months later I received a letter from the Prison Service, which read ‘Dear Mr Dodds we are pleased to inform you that the nomination has been successful for you to be appointed as the Baptist Chaplain to HMP Channingswood. You are reminded that you are at all times subject to the official secrets act 1989’God had opened the door that no man could close. He had been faithful to his promise.

At the time of writing this article I’m now the Team Leader of Harehills Lane Baptist Church in Leeds I arrived here 8 Weeks ago before that I was Minister of Idle Baptist Church and Community Centre in
Bradford. Where I ministered for 3 Years. Before coming to Bradford we were in the East end of
London, where I was the Minister of Wood Lane Baptist Church and involved in the Chaplaincy team at HMP Chelmsford.

I Trained for the Ministry at Spurgeon’s Theological College in London. I’m Married to Rachel and have three children Abigail (6) and James (10) Thomas (1)

I have lived in 2 Christian communities and share a rhythm of life with the Celtic Saints.I owe all of this to One Solitary Life. The Man Dr Jack Kelly.

One solitary man can make such a difference in someone’s life. Jack was a wonderful man; He laid down his life for others and the consequences of that one action was mind blowing.

Salvation Doctrines

studyandpreach — Fri, 26 Jan 2007 00:22:26 +0000

Salvation Doctrines

“At the moment of salvation …”

The Christian life begins the moment a person believes the Gospel, putting his complete confidence in the Lord Jesus Christ for salvation. At that moment, God provides the new believer with a great number of unique and permanent blessings. “…and hath blessed us with all spiritual blessings in heavenly places in Christ.” (Eph. 1:3) These blessings are a part of the inheritance of the believer, those useful doctrines and promises upon which the Christian may draw during the remainder of his lifetime on earth.

The following is a listing of Salvation Doctrines, a catalogue of the things God does for the believer at the moment of salvation. These basic ideas are the underlying principles for the mechanics of Christian living, the techniques such as Faith-Rest and Occupation with Christ. These doctrines are also foundation principles for all other Bible doctrine.

This listing can provide you with hours of quality study and meditation. You may well find other topics that could be added to the list. It is valuable and important that a Christian understand thoroughly his relationship with the Lord; and a good knowledge of these doctrines can be of great help in Christian living.

Use the items on this list with people who don’t believer in eternal security. You see, in order for God to take salvation away from anyone, He would have to reverse every one of these processes. Item #18, for example, shows that a Christian is a gift from God the Father to His Son. Loss of salvation would mean that God would take back His gift to His own Son. Or, in #35, we see that the believer receives a Human Spirit as part of the salvation package. Losing salvation would mean that the Human Spirit would have to be killed, or removed in some way. In a similar way you can argue in favor of eternal security from every one of these items.

You can also use these topics in your personal witness to novice Christians. Remember, these are “Day One” doctrines. So the new believer (or the “old baby” believer) cannot begin to mature until he begins to grasp the importance of these topics. Advanced believers are responsible to spoon feed basic teaching to untaught believers.

1. A believer is in the Eternal Plan of God, sharing the destiny of the Lord Jesus Christ. As such the believer is:

Foreknown: Acts 2:23;
Rom. 8:29; 1 Pet. 1:2

Elect:
Rom. 8:33; Col. 3:12; 1 Thess. 1:4; Titus 1:1; 1 Peter 1:2

Predesigned:
Rom. 8:29,30; Eph. 1:5,11

Chosen in Christ: Matt. 22:14; 1 Pet. 2:4

Called: 1 Thess. 5:24

2. The believer is Reconciled:

By God, 2 Cor. 5:18; Col. 1:20

To God,
Rom. 5:10; 2 Cor. 5:20; Eph. 2:14f.

3. The believer is Redeemed (purchased from the slave market of sin):
Rom. 3:24; Col. 1:14; 1 Pet. 1:18; Eph. 1:7.

4. The believer is Removed from Condemnation: John 3:18; 5:24;
Rom. 8:1.

5. The believer is under Grace and not under Judgment (doctrine of Propitiation):
Rom. 3:24–28; 1 John 2:2.

6. The believer’s sins are judged by the spiritual death of Christ on the Cross:
Rom. 4:25; Eph. 1:7; 1 Pet. 2:24.

7. The believer is made dead to the old life and alive unto God. He is:

Crucified with Christ:
Rom. 6:6; Gal. 2:20

Dead with Christ:
Rom. 6:8; Col. 3:3; 1 Pet. 2:24

Buried with Christ:
Rom. 6:4; Col. 2:12

Risen with Christ:
Rom. 6:4; Col. 3:1

8. The believer is free from the law:
Rom. 6:14; 7:4,6; 2 Cor. 3:11; Gal. 3:25.

9. The believer is adopted (placed as an adult heir in the family of God):
Rom. 8:15; 8:23; Eph. 1:5.

10. The believer is justified (declared righteous):
Rom. 3:24; 5:1,9; 8:30; 1 Cor. 6:11; Titus 3:7.

11. The believer is regenerated (born spiritually into the family of God): John 13:10; 1 Cor. 6:11; Titus 3:5. In regeneration the believers are:

Born Again: John 3:7; 1 Pet. 1:23

Children of God: Gal. 3:26

Sons of God: John 1:12; 2 Cor. 6:18; 1 John 3:2

New Creations: 2 Cor. 5:17; Gal. 6:15; Eph. 2:10

12. The believer is made acceptable to God: Eph. 1:6; 1 Pet. 2:5. To make a believer acceptable to Himself, God sees to it that the believer is:

Made righteous:
Rom. 3:22; 1 Cor. 1:30; 2 Cor. 5:21; Phil. 3:9

Sanctified positionally: 1 Cor. 1:30; 6:11

Perfected forever: Heb. 10:14

Made qualified: Col. 1:12

13. The believer is forgiven all trespasses: Eph. 1:7; 4:32; Col. 1:14; 2:13; 3:13

14. The believer is made nigh (heavenly citizenship based on Reconciliation): Luke 10:20; Eph. 2:13,19; Phil. 3:20

15. The believer is delivered from the kingdom of Satan: Col. 1:13; 2:15

16. The believer is transferred into God’s Kingdom: Col. 1:13

17. The believer is placed on a secure foundation: 1 Cor. 3:11; 10:4; Eph. 2:20

18. The believer is a gift from God the Father to the Lord Jesus Christ: John 10:20; 17:2,6,9,11,12,24

19. The believer is delivered from the power of the Sin Nature;
Rom. 2:29; Phil. 3:3; Col. 2:11

20. The believer is appointed as a priest unto God: 1 Pet. 2:5,9; Rev. 1:6

21. The believer is under the care of God as a chosen generation and a protected people: Tit. 2:14; 1 Pet. 2:9

22. The believer is given access to God:
Rom. 5:2; Eph. 2:18; Heb. 4:14,16; 10:19,20

23. The believer is within the much more care of God; as such we are:

Objects of His love: Eph. 2:4; 5:2

Objects of His Grace: for salvation, Eph. 2:8,9; for keeping,
Rom. 5:2; 1 Pet. 1:5; for service, John 17:18; Eph. 4:7; for instruction, Titus 2:12

Objects of His power: Eph. 1:19; Phil. 2:13

Objects of His faithfulness: Phil. 1:6; Heb. 13:5

Objects of His peace: John 14:27

Objects of His consolation: 2 Th. 2:16

Objects of His intercession:
Rom. 8:34; 7:25; 9:24

24. The believer is part of Christ’s inheritance: Eph. 1:18

25. The believer is a beneficiary of the inheritance from God (an heir of God and a joint-heir with the Lord Jesus Christ):
Rom. 8:17; Eph. 1:14; Col. 3:24; Heb. 9:15; 1 Pet. 1:4

26. The believer has a new position in Christ: Eph. 2:6; Col. 3:4; 1 Cor. 1:9; 3:9; 2 Cor. 3:3,6; 5:20; 6:1,4 (See the section on Positional Truth following this listing.)

27. The believer is the recipient of eternal life: John 3:15; 10:28; 20:31; 1 John 5:11,12

28. The believer is a member of the family of God: Gal. 6:10; Eph. 2:19

29. The believer is Light in the Lord: Eph. 5:8; 1 Thess. 5:4

30. The believer is united with the Father: 1 Thess. 1:1, cf. Eph. 4:6

He is united with Christ: John 14:20, cf. Col. 1:27

A member of His Body: 1 Cor. 12:13

A Branch in the Vine: John 15:5

A Stone in the Building: Eph. 2:21,22

A Sheep in the Flock: Eph. 2:21,22

A part of His Bride: Eph. 5:25-27

A Priest in His Kingdom: 1 Pet. 2:9

A Saint of the new species: 2 Cor. 5:17

He is united with the Holy Spirit
Rom. 8:9; 8:29

31. The believer is the recipient of the ministry of the Holy Spirit.

Born of the Spirit: John 3:6

Baptized by the Spirit: 1 Cor. 12:13

Indwelt by the Spirit: John 7:39;
Rom. 5:5; 8:9; 1 Cor. 3:16; 6:19; Gal. 4:6; 1 John 3:24

Sealed by the Spirit: 2 Cor. 1:22; Eph. 4:30

Recipient of Spiritual Gifts: 1 Cor. 12:11; 12:27-31; 13:1,2

32. The believer is glorified in Christ:
Rom. 3:20

33. The believer is made complete in Christ: Col. 2:10

34. The believer is the possessor of every spiritual blessing: Eph. 1:3

35. The believer is the recipient of a human spirit:
Rom. 8:16; 1 Cor. 2:12; 2 Cor. 7:13; 1 Thess. 5:23; Eph. 2:5

36. The believer has access to all Bible truth through the Grace system for Bible understanding and Christian growth: Col. 2 and Eph. 4

The Resurrection of Christ

studyandpreach — Fri, 26 Jan 2007 00:19:59 +0000

The Resurrection of Christ

Introduction

The death, burial, and resurrection of the Lord Jesus Christ are the most important events in human history. That Jesus Christ rose from the dead is an established historical fact verified by many eyewitnesses and by a great deal of corroborating evidence.

This paper provides a concise outline for studying this important topic, including the circumstances surrounding the resurrection of Christ, the various proofs of the resurrection as a historical event, the resurrection of Christian saints of different dispensations, and the importance of the Doctrine of Resurrection to the church age believer.

In studying this topic, look up all of the scripture verses and read the complete context of each passage. These notes are just a guide for studying the Bible; so the really important information is found in the Bible itself.

Resurrection Order of Events

• After Christ is taken down from the Cross, Pontius Pilate orders His body turned over to Joseph of Arimathea for burial. Matt. 27:57–60.

• Pilate then orders a military guard to be placed at the tomb. Matt. 27:62–66.

• Jesus Christ has voluntarily laid aside the powers of His own deity, with respect to His human body. Therefore, in accordance with the Divine Decrees, God the Father gave the orders for Christ’s resurrection from the dead. 1 Cor. 15:15.

• God the Holy Spirit was the agent of the resurrection in that He used his power to bring Christ to life. 1 Pet. 3:18

• Jesus Christ leaves the grave under His own power. John 10:18.

• After Christ leaves the tomb, God sends an angel to roll away the stone to demonstrate to the world that Christ had risen. This is accompanied by a great earthquake. Matt. 28:1,2

• It is at this point that Satan is once again made aware of the victory of Jesus Christ over death and the grave and His triumph in the angelic warfare. 1 Cor. 15:54–57.

• Mary (the mother of James), Mary Magdalene, and Salomé come to the tomb. Mark 16:1

• Mary Magdalene, upon seeing the stone rolled away, runs to tell the disciples. John 20:1,2

• Mary and Salomé then see the angel who tells them that Jesus had risen. Mark 16:5,6.

• Peter and John come to the tomb after hearing Mary Magdalene’s report.

• Peter is told that Jesus Christ had risen from the dead,he enters the tomb, and he wonders at what he had seen. Luke 24:10-12.

• Mary Magdalene, who had not heard the angel’s report, returns to the tomb, and does not recognize Christ when she sees Him. John 20:11–18.

• It is to Mary Magdalene that Christ first reveals Himself in resurrected power. He starts by establishing that He is now operating on a higher level that she is, even though He has not yet been glorified at the Ascension. John 20:17

A Description of the Resurrection

Christ was physically dead before being taken down from the Cross; He was not merely unconscious, as some critics have claimed (the “swoon” theory).

• The soldiers declared Him dead! They would have suffered severe punishment for not making sure that any prisoner was dead before being removed from the cross. Mark 15:45; John 19:33.

• The blood and water flowing from His side is a medical indication of physical death.

• After being taken from the Cross he was prepared for burial and locked in a tomb, eliminating all possibility of His receiving medical attention.

• The women came to the tomb prepared to anoint a dead body. Mark 16:1

• If He had not died physically, He would not have been worthy to be a sin offering to God. Matt. 26:12 with Lev. 2:1-16

Christ’s body could not have been removed by His followers, as some have claimed. There are too many contradictory facts against that conclusion.

• The disciples of Christ were afraid and had already deserted Him. Matt. 26:69–75; Mark 14:66-72; Luke 22:55-62; John 18:15-27.

• Their boldest leader, Peter, had denied Him three times.

• The tomb was sealed with the Imperial Seal of
Rome; to break it and enter the tomb would itself be punishable by death.

• The tomb was guarded by
Roman soldiers. To attack them would have been suicidal; such an attack was considered an act of insurrection, to be punished by crucifixion. Matt. 27:62-66

• The followers who buried Christ, Joseph of Arimathea and Nicodemus, would not have arranged to bury Him in such a prominent place if they had intended to hide His body.

• His followers believed that he was still in the tomb on resurrection morning, indicating that there was no plot to steal His body.

Christ’s resurrection was a bodily resurrection. He came out of the tomb, not as a wounded, crippled man, but as a mighty conqueror. He showed no after-effects from the terrible ordeal He had gone through.

• Christ had personally declared before His death that He would be resurrected bodily. John 2:19-21; Matt. 12:40 with Rev. 1:18

• The angels at the tomb declared that He had been resurrected. Luke 24:6–8 The tomb was empty, and the grave clothes were folded and in order only minutes after the tomb was opened. Mark 16:6; John 20:5-7

• Christ declared that He was flesh and bone, eliminating the “spirit” theory and the “vision” theory. Luke 24:39-40

• The five women to whom he appeared touched his feet and held him. Matt. 28:9

• Christ ate food after His resurrection. This would have been impossible if it was just a vision or a psychological mass delusion. Luke 24:41-45

• His body was described in detail after the resurrection by various witnesses. John 20:25,27,28; 21:7; Luke 24:34,37-40

• It would be impossible to understand several other Bible passages except from the standpoint of a literal, bodily resurrection. John 5:28,29; 1 Cor. 15:20; Eph. 1:19,20

Several other individuals had been raised from the dead; but in each case the person died again. Christ’s resurrection was thus unique in that He “ever lives to make intercession for us.”

• The son of the widow of Zarephath, 1 Kings 17:17-24

• The Shunammite’s son, 2 Kings 4:17–27

• Jairus’s daughter, Mark 5:22-43

• The young man of Nain, Luke 7:11-17

• Lazarus, John 11

• Tabitha, Acts 9:36-43

• Eutychus, Acts 20:7-12

The Resurrection Body of Christ

• The risen Christ had a real human body that was recognizable as such. Luke 24; John 20:26–29

• His body was composed of flesh and bones but had no blood. Luke 24:39,40

• His body could be handled and touched, therefore it had to have substance. Matt. 28:9; John 20:27

• However, His body was able to pass through solids (the tomb and closed doors, etc.). John 20:19/26; Luke 24:36

• His body was such that He was able to make Himself appear and disappear. Luke 24:17

• His skin showed scars and nail prints; His body retains the scar of the wound in his side and hands. (The believer’s resurrection body will not have any imperfections!) This was prophesied in Zech. 12:10 and Psa. 22:16; the fulfillment of the prophesies is recorded in John 20:25-27.

• He breathed; but He did not necessarily need to breathe. John 20:22

• He carried on conversations, so He had to have vocal cords and the use of air. His voice was immediately recognizable. Luke 24; John 20:16, 26

• He ate, so His body had a digestive system; but He did not have to eat to live eternally. Luke 24:30

• Christ is able, in His resurrection body, to travel through space. Acts 1:9 with Heb. 1:3.

• His resurrection body is indestructible and eternal. Rev. 19:11-21; John 14:6

The Appearances of Jesus Christ After His Resurrection

• To Mary Magdalene – John 20:15-17; Mark 16:9-11

• To five other women – Matt. 28:9-10

• To Peter (the afternoon of the resurrection) – 1 Cor. 15:5

• To two Christians on the road to Emmaus (Cleophas and Mary) – Luke 24:13–33; Mark 16:12

• To ten disciples – John 20:19-25

• To eleven disciples (including Thomas) – John 20:26-29; Mark 16:14

• To seven disciples by the Sea of Galilee – John 21:1,2

• To five hundred Christians – 1 Cor. 15:6

• To Jesus’ half-brother James, who had been an unbeliever until the resurrection – 1 Cor. 15:7; John 7:3; Acts 1:14

• To eleven disciples on a mountain near Galilee – Matt. 28:16-20

• To the believers at the Ascension – Acts 1:3-11

• To Stephen (after the Ascension) – Acts 7:55,56

• To the Apostle Paul on several occasions after the Ascension – Acts 9:1-8; 18:9; 22:17; 23:11; 27:23; 1 Cor. 15:8; Gal. 1:12-17.

• To John on the Island of Patmos – Rev. 1:12-20; 22:20.

Proofs of Facts Surrounding the Resurrection of Jesus Christ

The proof that the resurrection of Jesus Christ actually occurred as a historical event is established by numerous supporting facts or evidences. Two of the best study sources for extensive historical information about the resurrection are two books by Josh MacDowall entitled Evidence That Demands a Verdict and More Evidence That Demands a Verdict. These books are available at Christian bookstores and are highly recommended.

The most important proof is that of the testimony of the people who were actual eyewitnesses to the resurrection of Christ. It is important to note that the following people would be qualified eyewitnesses in any court of law, either in
Roman or Hebrew courts of the time or in modern American courts. To qualify formally to give eyewitness testimony, the witness must be shown to be mentally competent as well as having been competent at the time the events occurred. The witness must also be able to withstand an examination of his own character as a basis for accepting his testimony.

• The
Roman soldiers assigned to guard the tomb were objective witnesses to the resurrection, even though they did not believe in the deity of Christ. Matt. 28:12-15

• The unbelieving chief priest and the elders of the Sanhedrin were eyewitnesses to the empty tomb. Matt. 28:11-12

• Mary Magdalene, Matt. 28:1,6; John 20:15-17; Mark 16:9-11

• Five other women, including Mary (the wife of Cleopas), and Salomé, Matt. 28:9-10; Mark 16:1-6

• Peter, Luke 14:12

• Matthew, by written testimony, Matt. 28:6.

• John, by written testimony, John 20:1-8

• The written testimony of facts as given by witnesses, Mark 16:1-8; Luke 24:3. All people, in fact, mentioned in the previous section, to whom Christ appeared after His resurrection, were eyewitnesses.

• The fact of the resurrection of Christ may also be inferred from a number of other sources. For example, Josephus, in his Antiquities of the Jews, chapter 3:3, states that Jesus Christ was resurrected and had made appearances on the earth.

• The Word of God is the written testimony that Christ was resurrected from the dead. 1 Cor. 15:3,4.

• God Himself is a witness to the resurrection. 1 Cor. 15:15; John 10:18; 1 Peter 3:18.

• Christ’s resurrection is testified to by angels. Matt. 28:5,6; Mark 16:6; Luke 24:5,6; Acts 1:10,11

• The resurrection was a fulfillment of Old Testament prophecy. Job 19:25–27; Psalm 16:10 (David); Isaiah 52:13-15; Zech. 12:10

Importance of the Doctrine of the Resurrection of Christ

• The facts of Christ’s resurrection are part of a full presentation of the gospel to unbelievers, 1 Cor. 15:1-4. Christ died for our sins, was buried, and rose again.

• An understanding of the resurrection is necessary as a believer begins to learn basic doctrines, especially those related to salvation.
Rom. 10:9,10

• The doctrine of the resurrection supports all of Christian faith, so much so that every aspect of Christianity depends on the fact of the resurrection. 1 Cor. 15:12–19. Apostolic preaching is worthless without it. Without the resurrection the believer’s faith is without substance and his hope is in vain. Without the resurrection, no man can be reconciled to God (
Rom. 5:8–10).

In application, the doctrine of the resurrection supports many of the features of the Christian life. The resurrected Christ is the head of the Church (Eph. 1:19–23). His resurrection must predate the Baptism of the Holy Spirit and the beginning of the Church Age (John 1:33; Acts 2:32,33 with John 15:26 and 16:7). Without Christ’s resurrection there would be no spiritual gifts (Eph. 4:8-13). Without resurrection, He cannot be the Prince and the Saviour offered to the nation of Israel. Acts 5:31 with Daniel 12:1-3.

Redemption

studyandpreach — Fri, 26 Jan 2007 00:15:19 +0000

Redemption

“In Whom We Have Redemption Through His Blood”

Redemption is a comprehensive term used in the Bible to refer to the special intervention of God for the salvation of mankind. This use of the word deals with the work of Jesus Christ on the Cross in which He paid the price to “purchase” human beings and set them free from their slavery to sin. On account of Christ’s substitutionary atonement, He is called the Redeemer.

There are other ideas closely related to the primary concept of redemption which relate to the necessity for redemption and its various aspects and to the effects of the ministry of God’s grace in the life of the Christian believer.

Old Testament Background and Typology

Redemption of Firstborn Sons, Firstlings of the Flock, Firstfruits

The word “redemption” in the Old Testament is the translation of the Hebrew word pädäh, meaning “to deliver” or “to sever”. It was continuously stressed to the Israelites that they belonged to Jehovah because He had redeemed them (severed them from bondage) and had provided them with the land of Canaan for them to use as a gift from God and for His glory. For this reason, all Israel owed their lives and their service to God, in effect making the whole nation a kingdom of priests, at least in spirit.

However, only Levi and the descendants of his tribe, who became known as the priestly tribe, were actually set apart for the service of the tabernacle. Everyone else from the eleven other tribes was to be redeemed, or purchased, from service by redeeming the firstborn of both men and animals.

A son was considered “firstborn” if he was the first son born to his mother. If a man had more than one wife, each wife could have a firstborn son. Each firstborn son was presented to the Lord on the 40th day after his birth and redeemed by a payment of five shekels to the priests (Num. 18:16: Ex. 13:15; Luke 2:27).

The firstlings of oxen, sheep, and goats were to be brought to the sanctuary within a year and eight days after their birth, and sacrificed (Num. 18:17). The firstborn of an ass, which was an unclean animal, was redeemed by sacrificing a sheep in its place; or, if not redeemed in this manner, was put to death itself (Ex. 13:12 ff; 34:20). Later, the law provided that the ass could be redeemed with money, the amount to be determined by the market value of the ass plus 20%, according to the priest’s valuation (Lev. 27:27; Num. 18:15).

The firstfruits of the harvest were sacred to Jehovah because He is the Lord of the soil (Ex. 23:19). These were given to the priest to be presented in offering. The whole congregation was required to offer an annual thanksgiving offering at harvest time by presenting a firstfruits sheaf at the Passover. These were not to be burned but were to be given to the priests for their use, with the provision that only those priests who were ceremonially clean could eat the firstfruits. The amount of offering of firstfruits was not specified by the Law but was left to each person’s discretion.

Later in Jewish history, the children of Israel began to be called the Redeemed of the Lord, after they had been set free from the Babylonian captivity (Isa. 35:9; 51:11; 62:12).

The Kinsman-Redeemer

According to the laws regarding punishment and retribution for crime, when a person was assaulted, robbed or murdered, it fell to the nearest kinsman to bring the criminal to justice and to protect the lives and property of relatives. This obligation was called “redeeming”, and the man who was responsible for fulfilling this duty was known as a “redeemer” (Heb. go-el). The job of redeemer would fall to full brothers first, then to uncles who were the father’s brothers, then to full cousins, and finally to the other blood relatives of the family (Lev. 25:48). The kinsman-redeemer of the Old Testament was a type of the Lord Jesus Christ as Redeemer. There were four requirements for the redeemer, both in the type and in Christ:

1. The redeemer must be a near kinsman. To fulfill this Christ took on human form.

2. The redeemer must be able to redeem. The price of man’s redemption was the blood of Christ (Acts 20:28; 1 Pet. 1:18-19).

3. The redeemer must be willing to redeem (Heb. 10:4-10). Christ was willing to be our Redeemer.

4. The redeemer must be free from that which caused the need for redemption; that is, the redeemer cannot redeem himself. This was true of Christ, because He needed no redemption.

READ Ruth 3:9-13; 4:1-11.

The nation of Israel as a whole required a Redeemer to redeem the lands which had been taken over by foreign powers, so they looked to Jehovah to become their go-el. The period of exile gave an even greater force and meaning to the term “redeemer” than it had before; and the book of Isaiah contains nineteen of the thirty-three Old Testament references to God as Israel’s covenant redeemer.

Redemption in the New Testament

Slavery to Sin

In the New Testament we see that all people are slaves because all are sold under sin and in spiritual bondage.

Rom. 7:14, “For we know that the law is spiritual; but I am carnal, sold under sin.”

Acts 8:23 uses the phrase “the bond of iniquity”.

READ John 8:31-36

READ
Romans 6:12-18

See also
Rom. 7:23; 2 Tim. 2:26; 2 Pet. 2:19.

Furthermore, all people are helplessly condemned to die.

Ezek. 18:4, “Behold, all souls are mine, saith the Lord. As the soul of the father, so also the soul of the son is mine. The soul that sins, it shall die.”1 Cor. 15:22, “As in Adam all die…”

See also John 3:18, 36;
Rom. 3:19; Gal. 3:10.

The Principle of Redemption

The principle of redemption, then, is the concept of bondage to the slavery of sin and freedom from its domination (John 8:31-36). To be redeemed means to be “purchased from slavery”.

The Greek word lutrow (lutroo), means “to release for ransom; to liberate; to redeem”. It comes from the word luw (luo) meaning “to loosen; to unbind; to set at liberty”. It is used in -

1 Pet. 1:18,19, “Forasmuch as you know that you were not redeemed (lutroo) with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; but with the precious blood of Christ, as of a lamb without blemish and without spot.”Titus 2:14, “Who gave himself for us, that he might redeem (lutroo) us from all iniquity, and purify unto himself a peculiar people, zealous of good works.”

The noun lutron (lutron) means “the price paid; the ransom”, as in -

Matt. 20:28, “Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom (lutron) for many.”

Jesus Christ purchased our freedom; and His blood is the payment for the redemption. Psalm 34:22; 1 Peter 1:18,19; Gal. 3:13; Eph. 1:7; 1 John 1:7.

Therefore, Jesus Christ is man’s Redeemer, and as such He is divinely appointed. The redemption that He brought represents both His own love and that of the Father for the whole world.

The word agorazw (agoradzo) means “to buy; to redeem; to acquire by paying ransom”. Derived from agora, “marketplace”.

1 Cor. 6:20, “For you are bought with a price: therefore glorify God in your body, and in you spirit, which are God’s.” This is analogous to the OT idea in which the Israelites owed their very existence to God.Rev. 5:9, “And they sang a new song, saying, You are worthy to take the book, and to open the seals thereof: for you were slain, and have redeemed us to God by your blood out of every kindred, and tongue, and people, and nation.”

Reconciliation

studyandpreach — Fri, 26 Jan 2007 00:13:07 +0000

Reconciliation

The word reconciliation refers to the process of changing something thoroughly and adjusting it to something else that is a standard. For example, when you adjust your watch to a time signal, you are reconciling the watch to a time standard. Or when you reconcile your checkbook, the standard to which you match it is the bank’s record of your account. On rare occasions the bank must reconcile its accounts to yours.

In the Bible, reconciliation is the word used to refer to the process by which God changes human beings and adjusts them to the standard of His perfect character.
Rom. 11:15 refers to the “reconciling of the world”. The Greek word used here is the noun katallagh (katallagei). This word is also used in
Rom. 5:11, “…but we also joy in God through our Lord Jesus Christ, by whom we have now received the reconciliation.” Note that man is not active in reconciliation and provides nothing toward reconciliation. Read also 2 Cor. 5:17-21.

Reconciliation also appears in the verb form katallassw (katallasso), meaning “to reconcile”. It is used in the active voice in 2 Cor. 5:18 with the meaning of “reconciling someone to someone else.” In this case, God reconciles us to Himself, through the Lord Jesus Christ. This verb in the passive voice means “to be reconciled” or “to become reconciled”, and it is used in the case of man’s relationship to God in
Rom. 5:10 and 2 Cor. 5:20. The passive voice is also used in cases of reconciliation between people, as in 1 Cor. 7:11 and Matt. 5:24.

Another Greek word translated “to reconcile” is ilaskomai (hilaskomai), meaning “to reconcile” in the sense of providing propitiation, as in Luke 18:13. It is used of the activity of the Lord Jesus Christ as High Priest in making reconciliation for His people, Heb. 2:17.

Rom. 5:6-11 points out that the whole world needs to be reconciled to God. Note the adjectives in this passage which stress this need: “ungodly”, “without strength”, “sinners”, “enemies”.

Reconciliation is an important consideration in the study of the doctrine of The Barrier. By the death of Christ on the Cross, the world is thoroughly changed in its relationship to God, Eph. 2:14-18 and Col. 1:20-22. That is, through the Cross of Christ the world is so altered in its position respecting the character and judgment of God that God does not now impute sin to human beings. The world is therefore rendered savable!

Because the position of the world before God is completely changed through the substitutionary atonement of Christ, God’s attitude toward man can no longer be the same. God can now deal with souls in the light of Christ’s work.

Notice that God is never said to be reconciled to man. God is immutable, so He does not change. Reconciliation is only possible in one direction. What sometimes seems to be a change in God is actually an unchanged attitude of God viewing a reconciled man. God, having how accepted Christ’s work, is able to continue to be just toward man. He can now offer salvation.

A person profits from reconciliation by faith in the Gospel. Once he becomes a believer, a person can partake in all of the blessings which accompany his position in Christ, including the privileges accruing from reconciliation.

The believer, in turn, has the responsibility of becoming a minister of reconciliation, 2 Cor. 5:18–19. The truth of reconciliation is one of the key salvation doctrines to be used in witnessing to those without Christ.

Servants and Slaves in Palestine

studyandpreach — Fri, 26 Jan 2007 00:11:01 +0000

Servants and Slaves in Palestine

Some people, called “hirelings”, were employed for wages in ancient Palestine (Job 7:1; 14:6; Mark 1:20). But most of the servants of the Israelites, as well as those of other eastern peoples of Old Testament times, were slaves or indentured servants – men and women who were held as property for various reasons and for various lengths of time. Some slaves were bought from neighboring nations or from foreign residents of Canaan. Some were captives taken in war. Some were children of slaves who were born in the house of the master. A slave might himself be a Hebrew who, through poverty, sold himself into servitude until he got back on his feet.

Slavery among the Hebrews was usually a mild and merciful system. The Bible, while it recognizes that slavery exists, does not approve or disapprove of the practice. Numerous standards were set up in the Law for the regulation of slavery and servitude, with laws which regulated both the conditions and the duration of the bondage.

One source of slavery was absolutely forbidden. It was punishable by death to steal or kidnap a human being for the purpose of making him a slave or to sell him to someone else as a slave. This regulation applied to Israelite and foreigner alike.

Deut. 24:7, “If a man be found stealing any of his brethren of the children of Israel, and makes merchandise of him, or sells him; then that thief shall die; and you shall put evil away from among you.”Exo. 21:16, “And he that steals a man, and sells him, or if he be found in his hand, he shall be surely put to death.”

The Treatment of Servants

Each Israelite was considered to be a servant of God. Therefore, he was not to be treated as a bondservant but as a hired worker; and his master was to rule over him with kindness .

Lev. 25:39-41, “And if thy brother that dwells by thee be waxen poor, and be sold unto thee; thou shalt not compel him to serve as a bondservant; But as a hired servant, and as a sojourner, he shall be with thee, and shall serve thee unto the year of jubilee: And then shall he depart from thee, both he and his children with him, and shall return unto his own family, and unto the possession of his fathers shall he return.”

There were several ways that a Hebrew could become the servant of his brethren:

• The Israelite, through poverty, might become unable to manage his own affairs or to maintain himself as an independent citizen. In this case he might pass by sale under the power of another. The passage in Lev. 25:39 ff, which lays down the law in these matters, does not imply that such a sale was compulsory. It is understood to mean that the individual sold himself (or rather, he sold the rights to his labor) to another Jew, so that he might be able to earn subsistence for himself and his family.

• A Hebrew who had been convicted of theft was required to make restitution to the extent of at least double the value of the amount stolen if the stolen property itself was recovered). In other cases he was to pay four or five times as much as he stole (Note the case of Zacchaeus). If the thief could not make the required restitution, he was sold for his theft and he made restitution by his labor.

Exod. 22:1-3, “If a man shall steal …If the sun be risen upon him, there shall be blood shed for him; for he should make full restitution; if he have nothing, then he shall be sold for his theft.”

• Children of a Hebrew servant became, by condition of their birth, the servants of the master (Exod. 21:4).

• When a man was claimed personally by a creditor, his children were usually sold into bondage with him. While the impoverished man might sell himself into servitude, it was only to work off his debt until the jubilee year. 2 Kings 4:1; Neh. 5:5; Isa. 50:1; Job 24:9.

Every Israelite, male or female, who had become a slave, might be redeemed at any time by relatives or friends by the payment of what was owed. In any case, even if he were not redeemed, he was to be released after six years of service; and he was to be given a present of food and cattle (Exod. 21:2; Deut. 15:12-15). If he brought a wife into service with him, she was to be freed with him. However, if his master had provided him with a wife, the master could require the wife to stay when the man left. And the children of such a marriage stayed with the master (Exod. 21:3; Jer. 34:8 ff).

If the Hebrew servant, for love of his wife and children or other reason, preferred not to accept freedom in the seventh year (or when his obligation was completed), he was brought before the elders of the community and had his ear pierced as a token of his willingness to give lifelong servitude to his master (Exod. 21:6; Deut. 15:17).

If a Jew were to become the slave of a Gentile, the servitude could be terminated in two ways. First, it could be terminated by the arrival of the year of jubilee. Second, the servant could be released by payment to the master of the purchase price LESS the value of the services rendered, based upon the pay scale of a hired laborer (Lev. 25:47-55).

During the time that the slave was “possessed” by his master, the master had certain power of disposing of him as he would other articles of personal property. He could, for example, leave the servant to his heirs. The servant was said to have a certain monetary value, that is, his labor had a money value; but he was not supposed to be thought of as chattel.

A slave could be freed in one of four ways:

• By redemption through the payment of money or goods.

• By manumission, a bill or ticket of freedom issued by the master.

• By testamentary disposition; the master could specify that the slave was to be freed upon the master’s death, for example.

• By any act that implied that the slave was a free citizen, such as making an heir of one’s slave.

The Law had several means for the protection of slaves or servants. A servant was entitled to full religious privilege and access to all religious functions and practices, such as sacrifices, Passover and other feasts, circumcision, etc. He was to be given a day of rest on the Sabbath. He was to receive his liberty if the case of some grievous injury such as loss of eye or limb. See other passages: Gen. 17:12; Exod. 12:44; 20:11; 21:20,26,27; Lev. 24:17,22; Deut. 5:14 ff; 12:12,18.

Shepherds of the Flock of God

studyandpreach — Fri, 26 Jan 2007 00:09:13 +0000

SHEPHERDS OF THE FLOCK OF GOD

1 Peter 5:1,2 “The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed: FEED THE FLOCK of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind:”

Deuteronomy 8:3, “And he humbled thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know; that he might make thee know that man doth not live by bread only, but by every word that proceedeth out of the mouth of the Lord doth man live.”

We live by God’s Word, that which proceeds out of the mouth of the Lord. “Let this mind be in you which was also in Christ Jesus”.

And it is our shepherds who have the duty to provide us with this nourishment, lest we waste away in spiritual malnutrition!

My aim in this article is to provide a thorough introduction to the Bible concept of shepherding, from Jehovah and the Lord Jesus Christ as Shepherd, to the Christian believer who feeds and cares for the “sheep of His pasture.”

Pastors and elders are shepherds. The Greek word (poimeinos), used a single time in the New Testament in Ephesians 4:11, is translated “pastor”. On other occasions, such as in 1 Peter 5:2, the verb form (poimeinw) is translated “to feed”. So pastors and elders are “feeders”, and Christians are the “flock” which are to be fed.

I intend in this article to develop a full description of what a Christian spiritual shepherd is, including a shepherd’s qualifications and duties. This description will be derived from a study of what the whole Bible says about shepherds, by examining the following:

• Jehovah as Shepherd

• The Lord Jesus Christ as the Good Shepherd

• King David as shepherd of his people. He was both a shepherd-boy and the shepherd of the kingdom of Israel

• Pastors and elders, including all those who “feed the flock of God”

I think that the Bible passages I cite in this study will demonstrate that there are well laid out Bible standards for the function of shepherd, and that when one is known a true shepherd of the sheep, certain objective criteria have been met.

Titus was given the task of choosing shepherds (elders) for the local congregations on the island of Crete. When choosing a shepherd, it’s important to have a good idea of what God intends a shepherd to be.

To illustrate:

• A good shepherd puts the needs of the sheep first, and has an abiding sense of obligation toward them. One who does not know how to care for sheep, or who neglects sheep, is not a good shepherd.

• A good shepherd leads sheep to good pasture and water. A person who does not provide food and water for sheep is not a good shepherd.

• A good shepherd protects the sheep and sets up defenses against those who would harm the sheep. An individual who deliberately harms or frightens sheep is not a good shepherd.

Jehovah as Shepherd

There is a chain of command in Christian affairs. In a chain of command, such as in a military organization, when one level of command fails to function properly, the responsibility is taken over by the next higher level of command.

God the Father, Jehovah, is always watching His sheep; and He is always ready to take over when the sheep are not being well handled by their appointed shepherds..

READ Jeremiah 10:19-22

[ I will show scripture passages to illustrate these ideas, but it’s up to you to examine the whole context of the discussion in any passage I cite. Be aware that the verses I indicate are only pointers to a broader portion of the Bible that needs to be reviewed in context. ]

Suggestion: read the whole book of Jeremiah from the standpoint of shepherds, good and bad, and their duties toward their “sheep.” But especially read:

Jeremiah 23:1-6

Jeremiah 50:4-19

Psalm 23

Isaiah 44:24-28

Even a heathen king, Cyrus, was named shepherd, to fulfill a specific function, to contribute to the rebuilding of Jerusalem.

READ Ezekiel 34.

From C. F. Keil, Commentary on Ezekiel

The shepherds of Israel, namely, the political and religious leaders, have been feeding themselves and neglecting the flock. The flock has been scattered and has become a prey to wild beasts. The Lord will remove the bad shepherds from their office.

The Lord will take charge of His own flock, gather it together from where it is scattered, and feed and tend it on good pasture in the land of Israel. He will sift the flock by getting rid of the “fat” and “violent” ones.

He will appoint His servant David shepherd over His flock, make a covenant of peace with His people, and bless the land with fruitfulness, so that Israel may dwell there in security, and no more suffer by internal strife and famine or be carried off by their enemies.

This chapter (Eze. 34) is a repetition and expansion of the prophecy of Jeremiah 23:1-8. Both prophecies deal with the salvation of Israel and the fact that the sheep will be gathered and tended by the Lord and His servant David.

Rev. 7:17, “For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of water: and God shall wipe away all tears from their eyes.”

Rev. 12:6, “And the woman fled into the wilderness, where she has a place prepared of God, that they should feed her there a thousand, two hundred, and threescore days.”

The Lord Jesus Christ as the Good Shepherd

Jesus Christ is presented as the “Good Shepherd” in that He lays down His life for His sheep. This refers to Christ’s saving work on the cross, the atonement.

In Hebrews 13:20,21, He is called the “great shepherd,” a title that refers to divine blessing to advanced believers.

In 1 Peter 5:4, the title “Chief Shepherd” is the title for Christ as we face Him after death.

The Lord Jesus provides for His sheep in many ways.

• The believer, like a sheep, is helpless and has no sense of direction; a sheep must be guided by a shepherd. We need Bible truth as our guide in life.

• A sheep cannot clean itself; this a reminder of our Lord’s provision of cleansing, as shown in 1 John 1:9.

• A sheep is helpless when injured. So, when we are injured by the various problems in life, only the Lord can provide the necessary therapy.

• A sheep is defenseless; he depends on the shepherd for protection. The Lord provide the armor of God for protection.

• A sheep can’t find food or water for itself. A sheep must depend on the shepherd to lead it to water.

• A sheep is easily frightened or panicked. The shepherd calms the sheep with songs in the night; i.e. Bible truth in the soul.

• When the sheep produces wool, it belong to the owner of the flock. It does not belong to the sheep.

Every Christian is supposed to be “like Christ.” Pastors and elders, in particular, must have the qualities of good shepherd that the Lord Jesus embodies.

An elder must have the “mind of Christ.” This means that, as he grows into his job as elder, he will become more like Christ in his thinking and shepherding. If he does not, he will be a bad shepherd.

Matthew 9:35-38

Matthew 25:31-34

Luke 15:4-7

John 10:1-18

John 21:15-17

Keep in mind as we study – the sheep belong to the Lord Jesus Christ. All through the scriptures that we are studying, the flocks belong to God. They do not belong to the human shepherd. By illustration, David was the shepherd for sheep that belonged to his father, Jesse.

In Heb. 13:20, Christ is called “the great Shepherd of the sheep.”

1 Peter 2:21-25, “For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps: who did no sin, neither was guile found in his mouth: Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously. Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed. For ye were as sheep going astray, but are now returned unto the Shepherd and Bishop of your souls.”

Matthew 18:10-24

Psalm 78:51-54, “He smote all the firstborn in Egypt; the chief of their strength in the tabernacles of Ham: But made his own people to go forth like sheep, and guided them in the wilderness like a flock. And he led them on safely, so that they feared not: but the sea overwhelmed their enemies. And he brought them to the border of his sanctuary, even to this mountain, which his right hand had purchased.”

Psalm 79:13, “So we thy people and sheep of thy pasture will give thee thanks forever: we will show forth thy praise to all generations.”

Isaiah 40:10,11, “Behold, the Lord God will come with strong hand, and his arm shall rule for him: behold, his reward is with him, and his work before him. He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young.”

If an elder has the mind of Christ, he will have the attitude of Christ toward his flock and toward his job as shepherd. This is the attitude and motivation to look for in anyone who aspires to the office of pastor or elder.

David as the Shepherd of Israel

1 Chronicles 17:3-9

1 Chronicles 21:16,17

In this passage, David takes the responsibility for the poor handling of his human flock when he numbered the people.

Spiritual Qualifications for an Elder (Shepherd)

The most important function in a church – and the most important activity that a Christian can engage in – is the study and teaching of the Word of God. Bible truth is the theoretical and practical support for every other feature of Christian life, including worship, prayer, evangelism, missionary service, discipling, and fellowship. Without a solid foundation in Bible principle and doctrine, a Christian can spend his life flailing around trying to serve the Lord while never understanding the basic plan of God for his life and ministry.

In a local church, someone has to teach, to organize things, to arrange for the activities of the organization, no matter how small. If no hierarchy is imposed on a community of people, leaders will emerge anyway, either chosen by the group to take charge, or, by default, to move into a leadership void.

In the Bible, Christian leaders are not chosen politically, or by seniority, or by submitting a résumé. An “eldership” is a battlefield commission; a person tested and proved in battle is seen to be the natural choice for a position as a bishop or elder.

The most highly decorated American soldier of World War II, Audie Murphy, received a battlefield commission to 2nd Lieutenant, after he had proved himself in battle. His leaders had seen in him the qualities of leadership and proven ability that made him eligible for that honor. (He was prevented by his physical disability from wounds from attending the U. S. Military Academy after the war.)

In the Epistle to Titus, the task given to Titus was to observe which individuals were qualified to be appointed, according to the criteria Paul outlined.

Chief among these qualifications was that the elder was to “hold to the faithful word as he had been taught, that he may be able by sound doctrine to refute and to convince the gainsayers.” An elder is primarily a teacher of the Word of God. If he does not teach his flock what the Bible says, his sheep will perish of malnourishment!

The qualifications of elders (pastors, bishops, overseers, presbyters, deacons) are given in such passages as 1 Peter 5, Titus 1 and 2, 1 Timothy, and Acts 7.

Think about Titus’s job of selecting elders on Crete.

He had to observe men in the communities on Crete and decide whom to appoint as elder. Maybe he interviewed likely candidates. Maybe he asked other believers to describe the qualities they say in various people.

It’s possible to fake many things in the Christian life. A person can smile, talk the language of the church he attends, refrain from certain taboos, and generally fool most of the people most of the time. After all, we don’t go around questioning people to their face about the genuineness of their profession or claims. If a person claims to love the Lord and be devoted to Christian service, how can you tell if the claim is genuine?

Well, there are two things in which it is extremely difficult to fool an experienced person like Titus. First, it is hard to give the appearance of having a great love for the Word of God. And second, it is hard to fool a discerning Christian into believing that one has the fruit of the Holy Spirit.

Love for the Word of God

When a person genuinely loves the Lord, a love for the Word of God naturally accompanies that love. That person will give evidence every day of immersion in the Bible. After all, the Bible is the communication of the Lord Jesus, the One loved. A desire to know the Word, to meditate in it, and to talk about it, will be just as natural as a young person’s total captivation with romance.

In fact, this characteristic can be used to discern the true merits of any candidate for Christian office. A person can attend church, engage in worship and Christian service, and use Christian vocabulary. But there may be some ulterior motive in this.

A young man who is interested in a young woman can readily adapt himself to her surroundings and seem to be something that he is not. People are chameleons when trying to impress others. But it is very difficult over a period of time for a person to establish a reputation as one who is absorbed by the Word of God, unless the Bible is the center of attention and devotion.

A Christian who is motivated by a desire for recognition, a lust for power, or an ambition to have a religious career, can adopt almost any appearance or conform to any program or set of standards. One of the most difficult things to fake, however, is an occupation with the Lord Jesus Christ and His Word.

The Fruit of the Holy Spirit

The other thing that is hard to cover up is a lack of the fruit of the Holy Spirit. But how can you tell when a person is filled with the Holy Spirit?

The people in Acts 7 were expected to do just that when they selected the first seven deacons. They were expected to select men to handle this job, based on just this one qualification. If you had been in that church, how would you have known whom to vote for?

Would you believe that a man is Spirit-filled because he tells you he is, or because he says he has had a spiritual experience? Would you be impressed by a person who is sweet, smiles, and uses spiritual vocabulary? The outward appearance is easy to counterfeit. When one person exhibits some genuine spiritual power or ability, it’s quite natural that others will envy that and want to fake it, or buy it (Simon the Sorcerer)!

But Titus was looking for some very objective evidence of genuine Christian character in the men he was considering for positions of responsibility on Crete.

LOVE – The first fruit of the Holy Spirit mentioned in Galatians 5 is Love.

Titus 1:8 states that an elder is to be “a lover of hospitality”: (philozenos); he is to have a love for strangers. This word carries the connotation of hospitality, of doing something for someone who does not earn or deserve the good treatment, because there has been no previous acquaintance. This word reflects a Grace attitude toward people who have not yet earned one’s consideration.

This is a word of impersonal love – the type of attitude that is free of arrogance, envy, hatred, or even disdain for other people, even if there is sharp disagreement about doctrine or practice. This is the type of love that permits a Christian to love even his enemies or people that he doesn’t like.

There is no envy, self-righteousness, or sinful judging accompanying this love. There will be no hatred, maligning, or malicious gossip involved in this love.

This is the type of love that is the fruit of the Holy Spirit. It does not come from emotion, although it may cause emotion. This is the “professional” love of the mature Christian believer, analogous to the Love of God, the quality of which does not depend on the behavior or character of the one being loved, but on the character of the one who loves.

JOY – Joy is the happiness which God provides, a happiness that does not depend on people, circumstances, or things to maintain it. Joy is the relaxed mental attitude that comes from casting one’s cares on Christ, knowing that He cares for us. A person who does not possess spiritual joy will chase after the world’s attractions and provisions because there is no satisfaction in the things of the Lord.

PEACE – Peace is the result of exercising Faith-Rest. Faith-Rest is the process of trusting God the Father to keep his promises, to make provision for every contingency and trial, and then enjoying the tranquillity that abiding in Christ provides. A person without godly peace will fret and stew, try to solve problems in flesh, and will generally exhibit the same anxieties as the unbeliever in the same position.

PATIENCE – the long view; the quality that results from having eternity’s value in view, of being occupied with Christ, of living in the Word of God, and of knowing what God’s plan is and how it is working out in the life. The impatient person wants things now and will avidly pursue “things”, not being willing to wait for the Lord to provide or promote.

The Elder’s Professional Qualifications

An elder must be an accomplished instructor of the Word of God. There are many other duties of elders, especially of those who are overseers, such as priests, pastors, bishops; but the underlying basic responsibility is that of teaching – feeding the flock.

To the spiritual character and personal integrity described above must be added the training and growth in “knowledge of our Lord and Savior Jesus Christ” that allows the elder, as the chief among edified believers, to serve as an effective shepherd.

A local church needs at least one person who teaches the Bible with sufficient quality, and in sufficient quantity, to provide nourishing spiritual food for the congregation. The teacher needs to have a thorough knowledge of the Word and the ability to correlate the facts and doctrines of scripture and make application of those principles to Christian living.

A Christian needs to know what the Bible says and what it means. A Christian is supposed to live “by every word that proceeds out of the mouth of God.” There is no substitute in any believers’ life for a thorough overall knowledge of the facts, the doctrines, and the spiritual principles of the Word. A pastor must be willing and able to spend the hours studying and teaching that are required.

If there is no shepherd to teach these things, the people will be hungry.

To request topics, and for information about regular Bible studies by mail, write to:

Servants of God

studyandpreach — Fri, 26 Jan 2007 00:07:17 +0000

Servants of God

God commands Christians to be faithful and obedient servants.

Deut. 10:12 “And now, Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all his ways, and to love him, and to serve the Lord with all thy heart and with all thy soul.”Micah 6:8 “He hath shown thee, O man, what is good; and what doth the Lord required of thee, but to do justly and to love mercy, and to walk humbly with thy God?”Psalm 100:2 “Serve the Lord with gladness; come before his presence with singing.”

Josh. 24:14,15

Service is to be rendered as unto the Lord Jesus Christ.

John 12:23-26

Col. 3:24 “Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ.”

The believer’s service is to be rendered to people.

Christian service makes life noble.

Mark 10:43,44 “But so shall it not be among you: but whosoever will be great among you, shall be your minister: and whosoever of you will be the chiefest, shall be servant of all. For even the Son of Man came not to be ministered unto, but to minister.”

Christian service exemplifies neighborliness.

Luke 10:36,37

Christian service is Christ-like.

John 13:1-17

Christian service demonstrates love.

John 21:15-17

Christian service lightens life’s burdens.

Gal. 5:13-15

Gal. 6:1-10

Acts 20:17-20

Heb. 10:23-25

The place of worship and the place of service. We also “assemble” for service. The Body functions as a congregation.

As God’s servants, believers have specific responsibilities.

Christians are to leave all to follow Christ.

Phil. 3:7,8 “But what things were gain to me, those I counted loss for Christ. Yea, doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus, my Lord; for whom I have suffered the loss of all things, and do count them but refuse, that I may win Christ.”

Believers are to render undivided service.

1 Chron. 15:10-15

1 Sam. 7:3 “And Samuel spoke unto all the house of Israel, saying, If ye do return unto the Lord with all your hearts, then put away the foreign gods and Ashtaroth from among you, and prepare your hearts unto the Lord, and serve him only; and he will deliver you out of the hand of the Philistines. Then the children of Israel did put away Baalim and Ashtaroth, and served the Lord only.”

Believers are to serve with humility.

Acts 20:18,19

Believers are to serve with courage.

Deut. 1:17 “Ye shall not respect persons in judgment, but ye shall hear the small as well as the great; ye shall not be afraid of the face of man, for the judgment is God’s; and the cause that is too hard for you, bring it unto me [Moses], and I will hear it.”Prov. 29:25 “The fear of man bringeth a snare; but whoso putteth his trust in the Lord shall be safe.”

Examples of faithful service

The Lord Jesus Christ served men.

Phil. 2:7 “But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men.”

Godly men served the Lord by serving other men.

• Peter and Andrew, Mark 1:17,18

• Zaccheus, Luke 19:6 ff

• Paul, Acts 9:20

The rewards of faithful service

The faithful servant gains spiritual knowledge.

Hos. 6:3 “Then shall we know, Lord; his gome unto us as the rain, as the latter and former rain unto the earth.”

The faithful servant gains divine viewpoint.

John 8:12 “Then spoke Jesus again unto them, saying, I am the light of the world; he that followeth me shall not walk darkness, but shall have the light of life.”

The faithful servant has spiritual guidance.

John 10:27 “My sheep hear my voice, and I know them and they follow me.”

The faithful servant receives honor from God.

John 12:26 “If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honor.”

The faithful servant has a life of joy.

Psalm 40:8 “I delight to do thy will, O my God; yea, thy law is within my heart.”John 4:36 “And he that reapeth receiveth wages, and gathereth fruit unto life eternal, that both he that soweth and he that reapeth may rejoice together.”

The Book of Isaiah 9:6-7

studyandpreach — Thu, 25 Jan 2007 19:53:37 +0000

Text: Isaiah 9:6-7

Theme: Hope in atime of Hoplessness

Title: Fix your eyes on this King

Introduction:

The Context:

The Reign of the Kings and Ahaz. - A Catalogue of Evil

Scripture Passages:

2 Kings 16:1-4

2 Chronicles 28:1-4

Isaiah 7:1-17

Isaiah 9:6-7

Ahaz – No heart after God: Ahaz was one of a whole line of apostate and evil kings of
Judah. Out of twenty kings only 6 had a heart after God – Asa, Jehoshaphat, Uzziah, Jotham, Hezekiah and Josiah. Ahaz became King at 20 yrs and gave
Judah a 16 year reign of evil.

Ahaz – No Righteous Conscience He forsook the right way, He substituted God’s commands, He plundered the temple. He set up heathen altar in all the cities of
Judah, He rejected all attempts to repent and turn to Yahweh. He sacrificed his two sons to Molech.

Isaiah in chapter 7 has dealings with Ahaz himself. And in the midst of this Chapter 9: his gaze is diverted to another thing, his attention is drawn away to something else.

Isaiah’s Revelation

Most of Isaiah’s gaze seems to have been on the battles, conflicts, sieges, dimness, and thick darkness of the situation, but in the midst of this his eyes were fixed on something else, his attention was snatched away to something wonderful, his attention was arrested, he could not let go of this vision. In the midst of despair he saw Hope.

His Eye’s were fixed. – He Saw Light in the Darkness:

It was the light that he saw rising in the distant and darkened
Galilee.

His Eye’s were fixed. – He saw the joy of the people;

The armour of war laid aside; the image of peace succeeding; the light expanding and becoming more intense as the darkness retired,

His Eye’s were fixed. – He saw in this the Prince of Peace — the Sun of Righteousness himself. The eyes of the prophet gazed , and were fixed

His Eye’s were fixed. – He sees the Messiah in his office, and describes him as already come, and as born unto the nation.

His eyes are fixed on a NEW KING, He gazes with wonder and awe on this new king.

1. His Eye’s are fixed on His WISDOM “Wonderful Counsellor”

A “New King” who has wisdom, not like the wisdom of the previous kings. Unfailing wisdom, Wonderful wisdom.

A “New King who brings the message of reconciliation and freedom from the heart of God

He See’s Jesus

2. His Eye’s are fixed on His AUTHORITY “Mighty God”

Meaning – “A Great Hero”

God’s might and authority resting on him.

Divine, Divinity it’self.

He See’s Jesus

3. His Eye’s are fixed on His FATHERHOOD “Everlasting Father”

Fatherhood that would Go to the end of the world for his chidren.

Fatherhood that endures the problem of the nation’s rebellion / Prodigal Son.

Fatherhood that holds his children in Love and Mercy.

He See’s Jesus

4. His Eye’s are fixed on His RECONCILLIATION “Prince of Peace”

One of comes In peace

One who offers no brutal defence, one who does not squash defiance.

One who makes peace in vulnerability (A Child) and who renders evil to no effect.

One who brings reconciliation through vulnerability and not war.

One whose peace will not be succeeded.

One whose peace will last into eternity

He See’s Jesus

5. His Eye’s are fixed on His FULFILMENT “There will be no end”

Not a king like other kings.

This new king comes because of God’s Passion for his people.

God will not rest till this is all fulfilled.

He See’s Jesus

Conclusion

This is a message of hope, Fix your eyes on this new king, Fix your eyes on this King.

John the Baptist and the Author of Hebrews put it better than I can

John 1:29 “Look, the Lamb of God, who takes away the sin of the world!” (BEHOLD)

Hebrews 12:1 and 2 “let us throw off everything that hinders and the sin that so easily entangles. And let us run with perseverance the race marked out for us, 2 fixing our eyes on Jesus, the pioneer and perfecter of faith.”

Paul’s First Epistle to the Corinthians (Chapter 10:31)

studyandpreach — Thu, 14 Sep 2006 17:08:49 +0000

Text: 1 Corinthians 10:31
Theme: THE JESUS SHAPED LIFE

“So whatever you eat or drink or whatever you do, do it all for the glory of God”
1 Corinthians 10:31

Introduction:
The Context of Paul’s Letter to the Corinthians
The Context of the chapter

Reflection:
Paul in the course of speaking makes a general point about the whole of life, not just eating, drinking, “Whatever you do, do it all for the glory of God” Paraphrased it could read, “your life should be the kind of life that brings glory to God” Paul in chapter 10 verse 33 and 11 verse 1 gives a clue as to what kind of life he is on about. A Jesus shaped life. So what does this kind of life look like, that brings glory to God?

It’s a ………

A life of complete obedience
A life of heartfelt devotion
A life of generous service
A life of sacrificial love
A life of abundant grace
A life of joyful praise
A life of deep compassion
A life of constant prayer
A life of growing faithfulness
A life of peaceful contentment
A life of wilful holiness
A life of open-handed fellowship

Conclusion
Only a life that finds fulfilment in God will respond in this way, here is a life that is resting in the finished work of Christ.

AN OVERVIEW OF MATTHEW

studyandpreach — Fri, 25 Aug 2006 08:53:27 +0000

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

studyandpreach — Fri, 25 Aug 2006 08:51:01 +0000

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?

I. The Preparation of the Servant (1:1-13)

II. The Ministry of the Servant in Galilee (1:14-7:23)

III. The Ministry of the Servant North and East of Galilee (7:24-9:50)

IV. The Ministry of the Servant on the Way to Jerusalem (10:1-52)

V. The Ministry of the Servant in Jerusalem (11:1-13:37)

VI. The Submission of the Servant to Death (14:1-15:47)

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

studyandpreach — Fri, 25 Aug 2006 08:49:57 +0000

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)

II. Preparation of the Savior (1:5-3:20)

III. Introduction to the Ministry of the Savior (3:21-4:13)

IV. Prophetic Ministry of the Savior (4:14-9:50)

V. Significance of the Ministry of the Savior (9:51-18:30)

VI. The Passion of the Savior (18:31-23:56)

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

studyandpreach — Fri, 25 Aug 2006 08:48:28 +0000

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

studyandpreach — Fri, 25 Aug 2006 08:46:51 +0000

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

studyandpreach — Fri, 25 Aug 2006 08:44:42 +0000

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

studyandpreach — Fri, 25 Aug 2006 08:42:07 +0000

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

studyandpreach — Fri, 25 Aug 2006 08:05:20 +0000

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

studyandpreach — Fri, 25 Aug 2006 08:03:37 +0000

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

studyandpreach — Fri, 25 Aug 2006 08:01:34 +0000

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

studyandpreach — Fri, 25 Aug 2006 08:00:12 +0000

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

studyandpreach — Fri, 25 Aug 2006 07:58:33 +0000

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

studyandpreach — Fri, 25 Aug 2006 07:57:01 +0000

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

studyandpreach — Fri, 25 Aug 2006 07:24:56 +0000

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

studyandpreach — Fri, 25 Aug 2006 07:23:27 +0000

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

studyandpreach — Fri, 25 Aug 2006 07:19:45 +0000

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

studyandpreach — Fri, 25 Aug 2006 07:18:23 +0000

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

studyandpreach — Fri, 25 Aug 2006 07:16:44 +0000

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

studyandpreach — Fri, 25 Aug 2006 07:13:50 +0000

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

studyandpreach — Fri, 25 Aug 2006 07:11:30 +0000

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

studyandpreach — Fri, 25 Aug 2006 07:09:52 +0000

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

studyandpreach — Fri, 25 Aug 2006 07:06:53 +0000

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

studyandpreach — Fri, 25 Aug 2006 07:04:47 +0000

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

studyandpreach — Fri, 25 Aug 2006 07:03:31 +0000

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.

The Epistle to the Hebrews (Chapter 1:1-3)

studyandpreach — Fri, 25 Aug 2006 06:56:09 +0000

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.

.

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.

Paul’s Letter to the Galatians (Chapter 2:20)

studyandpreach — Fri, 25 Aug 2006 06:46:16 +0000

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.”

Paul’s Letter to the Colossians (Chapter 4:2)

studyandpreach — Fri, 25 Aug 2006 06:45:39 +0000

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).

Paul’s Letter to the Galatians (Chapter 2:20)

studyandpreach — Fri, 25 Aug 2006 06:39:18 +0000

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.”

Paul’s Second letter to the Corinthians (Chapter 5:17)

studyandpreach — Fri, 25 Aug 2006 06:35:53 +0000

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.

The Gospel of Luke 24:45-49 & The Book of Acts 1:7 & 8

studyandpreach — Fri, 25 Aug 2006 06:23:46 +0000

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?

The Gospel of John (Chapter 3:3)

studyandpreach — Fri, 25 Aug 2006 06:19:09 +0000

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.

The Gospel of Matthew (Chapter 7:28-29)

studyandpreach — Fri, 25 Aug 2006 06:14:59 +0000

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.

Paul’s Letter to the Romans (Chapter 5:1,2 & 9,10)

studyandpreach — Thu, 24 Aug 2006 19:46:22 +0000

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.

Paul’s letter to the Romans (Chapter 8:14-15)

studyandpreach — Thu, 24 Aug 2006 19:41:43 +0000

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.

The Acts of the Apostles (Chapter 2:42)

studyandpreach — Thu, 24 Aug 2006 19:35:14 +0000

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?

The Gospel of Mark (Chapter 1:40-45)

studyandpreach — Sun, 13 Aug 2006 07:18:08 +0000

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.

The Gospel of Mark (Chapter 1:35-39)

studyandpreach — Sun, 13 Aug 2006 07:15:37 +0000

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.

The Gospel of Mark (Chapter 1:29-34)

studyandpreach — Sun, 13 Aug 2006 07:12:10 +0000

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.

The Gospel of Mark (Chapter 1:21-28)

studyandpreach — Sun, 13 Aug 2006 07:09:27 +0000

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.

The Gospel of Mark (Chapter 1:29-34)

studyandpreach — Sun, 13 Aug 2006 07:05:13 +0000

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

The Gospel of Mark (Chapter 1:14-20)

studyandpreach — Sun, 13 Aug 2006 06:59:38 +0000

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.

The Gospel of Matthew (Chapter 4:1-11)

studyandpreach — Sun, 13 Aug 2006 06:54:02 +0000

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

The Gospel of Mark (Chapter 1:40-45)

studyandpreach — Fri, 11 Aug 2006 21:13:47 +0000

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

1 Corinthians 3:10-11; Matthew 21:1-11

studyandpreach — Fri, 11 Aug 2006 21:08:53 +0000

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

Colossians 3:12-17; 1 Thess. 5:14-18; 1 Cor. 3:5-9

studyandpreach — Fri, 11 Aug 2006 21:06:11 +0000

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?

Jeremiah 29:11-14; 1 Timothy 6:17-19

studyandpreach — Fri, 11 Aug 2006 21:03:32 +0000

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?

Exodus 19:1-6; 1 Peter 2:9-10

studyandpreach — Fri, 11 Aug 2006 20:45:26 +0000

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?

Genesis 12:1-3; Mark 4:26-29 & 30-32

studyandpreach — Fri, 11 Aug 2006 20:42:01 +0000

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?

The Book of Ezekiel (Chapter 37)

studyandpreach — Thu, 10 Aug 2006 08:08:12 +0000

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.

The Gospel of Matthew (Chapters 9; 13 and 25)

studyandpreach — Wed, 09 Aug 2006 20:44:25 +0000

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?

The Gospel of Luke (Chapter 24:13-25)

studyandpreach — Wed, 09 Aug 2006 20:29:33 +0000

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.

The Gospel of John (Chapter 11:1-44)

studyandpreach — Wed, 09 Aug 2006 20:26:34 +0000

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.

Paul’s Epistle second epistle to Timothy (Chapter 1:1-16)

studyandpreach — Sun, 06 Aug 2006 13:19:29 +0000

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)

The Gospel of John (Chapter 4:1-26)

studyandpreach — Sun, 06 Aug 2006 12:11:49 +0000

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?

The Book of the Acts of the Apostles (Chapter 28:22)

studyandpreach — Sun, 30 Jul 2006 16:15:10 +0000

Title: Why Is The Church So Opposed?
Text: Acts 28:22

SERIES on the Church (Part Eight)

Introduction: We all know that there seems to be a problem among folks about the church of Christ. Many of the denominations are accepted without hesitation. However, the Lord’s church is opposed by a majority. I daresay that most of the time “church of Christ” comes up in a conversation, it is generally in a very negative way. Sometimes you can even notice a “flash of the eyes” or a flaring of the nostrils at the mere mention of the church. One wonders just exactly what it is that elicits such reaction and opposition.

One thing is sure—it is not some new thing. When Paul arrive in Rome, he “called the leaders of the Jews together” (Acts 28:17a). He tells them of his innocence in regard to the charges leveled against him by the Jews in Israel (Acts 28:17b-20). They proceed to tell Paul that they have no report about him. There is something, though, that they ask of him. “But we desire to hear from you what you think; for concerning this sect, we know that it is spoken against everywhere” (Acts 28:22). They wanted to know why this is so. And so do we.

I. Some Suggested Reasons For This Opposition.

A. Is it because of whom we say is the founder of the church?
1. Churches of men have founders among men—Martin Luther, John Wesley, Joseph Smith, Mary Baker Eddy, Charles Russell.
2. We say that Jesus is the founder of the church (Matt. 16:18).
3. Is this the reason for the opposition?

B. Is it because of when we say the church began?
1. Some will point to dates such as 1532, 1729, 1830, 1879, 1872.
2. Yet, we see in Acts 2 that the church began on Pentecost in about the year 30 A. D.
3. Is this the reason for the opposition?

C. Is it because of the name or designation we say the church ought to wear?
1. Some will take a man-made name.
2. However, we will point to Scriptural names (1 Cor. 1:2; Rom. 16:16).
3. Is this the reason for the opposition?

D. Is it because of the manner in which we worship God?
1. Some will say that just about anything goes as long as God is included in it somewhere.
2. Yet, we find in the New Testament:
a. The Lord’s Supper on the first day of the week (Acts 20:7).
b. Singing (Eph. 5:19; Col. 3:16).
c. Giving (1 Cor. 16:1-2).
d. Prayers (Acts 2:42).
e. Preaching (Acts 2:42).
3. Is this the reason for the opposition?

E. Is it because of what we say is necessary to do to be saved?
1. Some say saved by faith only, others say saved by praying through, still others say saved by grace and do nothing.
2. Yet, we se in the New Testament:
a. Believe {faith} (Jn. 8:24; Mk. 16:16).
b. Repent (Lk. 13:3; Acts 2:38).
c. Confess (Matt. 10:32; Acts 8:37).
d. Be baptized (Mk. 16:16; Acts 2:38; Acts 22:16; 1 Peter 3:21).
3. Is this the reason for the opposition?

[All of these may be factors toward producing the opposition to the church. Yet, no one is a “stand out’ reason. It is that each one is a part of a concept (or attitude) and that concept (or attitude) is what causes this opposition.]

II. The Opposition Comes As A Result Of An Insistence To Follow Nothing
But The New Testament.
A. “And whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks to God the Father through Him” (Col. 3:17).
1. This verse sums up the attitude of Christians.
2. We will not accept or follow anything that is not according to the truth of the New Testament.
3. Slogans have been developed that express this attitude.
a. “It is written.”
b. “Speaking as the oracles of God.”
c. “Thus saith the Lord.”
d. “What do the Scriptures say?”
e. “Book, chapter, and verse, please.”
f. “Bible things in Bible ways.”

B. A corresponding rejection of all creeds, traditions, modern day revelations, “think-so’s”, etc.

C. Notice Matthew 21:23-27.
1. The Pharisees were the ones who brought up the matter of authority
(v. 23).
2. Jesus is perfectly willing to comply with their request, under certain stipulations (v. 24).
3. Jesus states a clear and timeless principle in that there are only two sources for authority—heaven or men (v. 25).
a. If we follow this procedure and insist on authority from heaven, we will find that opposition will result.
b. This may strike us as odd because it may come from folks who say they have a high regard and respect for the Bible.
c. However, the existence of opposition shows that it is a sham. They say one thing and do another.

Conclusion: We should keep in mind that when we encounter opposition to the church, it is really opposition to Christ. Remember that Paul (Saul) was said to have persecuted the church (Acts 8:1-3). Yet, when Jesus appeared to Paul, He said, “Then he fell to the ground, and heard a voice saying to him, “Saul, Saul, why are you persecuting Me?” (Acts 9:4). To persecute the church is to persecute Christ. To hate Christians is to hate Christ (Jn. 7:7; 15:18). To oppose the church is to oppose Christ.

The Epistle of James (Chapter 2:7)

studyandpreach — Sun, 30 Jul 2006 16:10:15 +0000

Title: The People Of God (2)
Text: James 2:7

SERIES on the Church (Part Seven)

Introduction: In our last lesson we studied about the name or designation of the people of God when gathered together as a group. This lesson focuses our study once again upon the people of God only in an individual sense. What name or designation should be used for such an individual.

I. There Are Wrong Names to Use.

A. Names honoring men.
1. This was clearly prohibited at Corinth (1 Cor. 1:11-15).
2. The Corinthians, in doing this, were acting carnally (1 Cor. 3:3-4).
3. Carnality is sin (Rom. 8:6).
4. It is preposterous to think that this was so serious a matter in the 1st century, but is a matter of indifference today.

B. Names honoring man’s practices or doctrines.
1. Martin Luther said, “Do not call yourselves Lutherans.”
2. John Wesley said, “I would to God all party names were forgotten.”
3. Some might call themselves “Baptists.” They would either be:
a. Followers of John.
b. Elevating a practice.

4. Some might call themselves “Charismatics” after certain doctrine concerning the Holy Spirit.

II. Prophecy Of A “New Name” (Isaiah 62:2).

A. Notice a few things in this important verse:
1. When “The Gentiles shall see your righteousness, And all kings [nations, tfs} your glory.”
2. “You shall be called by a new name…”
3. “…Which the mouth of the LORD will name.”

B. Fulfillment.
1. Notice Acts 11.
a. Gospel preached to Gentiles (Acts 11:12-14; re. 15:7).
b. Other nations heard gospel (Acts 11:19-21).
2. What name?
a. Saints? (Psa. 30:4).
b. Disciples? (Isa. 8:16).
c. Brethren? (Psa. 122:8).
d. Witnesses? (Isa. 43:10).
e. Christians.
1) Never used before, thus it was new.
2) Word “first” indicates it began here and continued thereafter.

C. “Called.”
1. The original word (CHREMATIDZO) literally means “called of (by) God.”
2. All lexicographers agree on this point as “spoken as an oracle of God.”

III. What This Name Incorporates.

A. Honors (glorifies) God (1 Peter 4:16).
B. Honors our Savior (Acts 4:12).
C. Acknowledges Christ’s authority and our obedience (Col. 3:17).

Conclusion: Let nothing be done to bring shame or dishonor to this name for that would make us become a reproach in the sight of God.
This is a name to be worn with dignity and respect. Our actions and activities should be such as to honor the One whose name we carry with us.

The Epistle of James (Chapter 2:7)

studyandpreach — Sun, 30 Jul 2006 16:05:08 +0000

Title: The People Of God (1)
Text: James 2:7

SERIES on the Church (Part Six)

Introduction: The American Heritage Talking dictionary says that a name is “a word or words by which an entity is designated and distinguished from others.” It is said to be synonymous with “designation.” A designation is “a name given principally to classify according to distinguishing characteristics.” It is in this sense that we will use the words “name” or “designation” in this sermon.

We are primarily interested in what name we shall use in a group of Christians meeting together in a local church. What name shall be used to designate such a group of God’s people in this regard.

I. There Are Wrong Names to Use.

A. Names honoring men.
1. This was clearly prohibited at Corinth (1 Cor. 1:11-15).
2. The Corinthians, in doing this, were acting carnally (1 Cor. 3:3-4).
3. Carnality is sin (Rom. 8:6).
4. It is preposterous to think that this was so serious a matter in the 1st century, but is a matter of indifference today.

B. Names honoring man’s practices or doctrines.
1. “Presbytery” or “Episcopal” concern a type of church government.
2. Some bear a name according to some man-made “method.”
3. Some might be trying to reach the “community.”
4. Some might follow what is called the “evangelical” doctrine.

C. As a bride, the church should bear the husband’s name (Eph. 5:23-27).
1. What if when I married Martha she decided to use the last name of Horner (Mother’s maiden name)?
2. Where would the honor be directed in such a case?

II. Use A Scriptural Name.

A. Using a name found in the New Testament would be indisputable..
B. What are some possibilities?
1. Church of God (Acts 20:28, ASV has “Church of the Lord”).
2. Church of Christ (Rom. 16:16).
3. Church of the saints (1 Cor. 14:33).
4. Church of the firstborn (Heb. 12:23).

C. Found, but impractical.
1. Church of the Gentiles (Rom. 16:4).
2. Church of Galatians (1 Cor. 16:1). {Six other geographical references found].

III. What Is Heard Among Brethren.

A. Socially, conversationally, in sermons, in classes I have heard “The Lord’s church” used more than any other designation.
B. Second most often used is “church of Christ.”
C. What of these? How do they stand up to examination?
1. Bears the name of the One who was crucified, died for the church (1 Cor. 1:12-13; Eph. 5:25).
2. Credits one who built the church (Matt. 16:18).
a. “Noah’s Ark.”
b. “Solomon’s Temple.”
3. Honors the One who has “all authority” (Matt. 28:18).
4. Neither one harms, dishonors or blasphemes Christ in any way.

IV. Incorrect Insistences.#

A. Should use no name at all.
B. Should use only one name.
C. Should use “Church of Christ” only.
D. Should use all names. {Leaving one out is unscriptural}.

Conclusion: “Call Bible Things By Bible Names.” That is always right and never wrong.

Pauls First Letter to the Corinthians (Chapter 12:12)

studyandpreach — Sun, 30 Jul 2006 16:01:07 +0000

Title: The Membership Of The Church
Text: 1 Corinthians 12:12

SERIES on the Church (Part Five)

Introduction: The very idea that there is such a thing as the church implies membership. We covered this in a previous lesson. It would be hard for there to be a group without the individual components. This is true no matter if we are considering the church in either its universal or local aspect.
What is it that allows one to be counted as a member? Is there a pattern that can be deduced from the Scriptures? Is there a difference in becoming a member of the universal church as opposed to becoming a member of a local church?

I. How Does One Become A Member?

A. Universal sense.
1. “… he who does the will of My Father in heaven” (Matt. 7:21).
2. That will is revealed by Jesus Christ (Heb. 1:1-2; Jn. 5:30; 6:37-39).

a. The saved make up the universal church (Acts 2:47).
b. Jesus said, “He who believes and is baptized will be saved…”
(Mk. 16:16).
c. Acts 2:37-41 clearly shows compliance with what Jesus said.

3. The Lord does not make any mistake in this (2 Tim. 2:19).

B. Local sense.
1. These saved ones (AKA Christians) choose to meet together
(1 Cor. 11:17-20).

2. Membership here is eclectic.

a. Saul was refused (Acts 9:26).
b. The Corinthian fornicator included (1 Cor. 5:2).

3. Some may be deceivers (1 Jn. 2:19).

4. Men may make mistakes in this due to human judgment which is never 100%.

II. Notice Who Are Mentioned.

A. Jews and Gentiles (Rom. 1:16; Eph. 2:11-18).
B. Bond and free (Gal. 3:28).
C. Male and female (Gal. 3:28).
D. Rich and poor (James 2:2-3).
E. Servants and masters (Eph. 6:5-10).
F. To sum up, all who are “in Christ” (Gal. 3:26-27).

III. Membership Has Responsibilities.

A. Subjection to God (Heb. 12:9).
B. To shine in the darkness (Matt. 5:16; Phil 2:12-16).
C. “Ready for every good work” (Titus 3:1-2).
D. Promoting unity among believers (1 Cor. 1:10; Eph. 4:1-3).
E. To keep oneself pure (James 1:27).
F. Bearing fruit (Col. 1:5-6; Jn. 15:2, 8).

Conclusion: What of our questions in the beginning?

1. What is it that allows one to be counted as a member?

Obedience to the will of God.

2. Is there a pattern that can be deduced from the Scriptures?

Yes. Such a pattern, if followed, will produce the same results as it did in the first century, time notwithstanding.

3. Is there a difference in becoming a member of the universal church as opposed
to becoming a member of a local church?

A slight difference. God makes no mistakes on who is a member, but man often does.

The Gospel of Matthew (Chapter 16:18)

studyandpreach — Sun, 30 Jul 2006 15:57:13 +0000

Title: The Nature Of The Church
Text: Matthew 16:18

SERIES on the Church (Part Four)

Introduction: The New Testament teaches much about the church. One must approach this New Testament subject with the determination to understand what is said on this important subject.
It has been my experience that sometimes brethren are not as well-versed on this subject as they ought to be nor as they think they are! This comes out in conversations or in classes where the positions of some are discussed. What is revealed is some confusion and/or a “blurring” of distinctions that ought to be kept clear. Let’s study this.

I. The Word “Church” (Ekklesia).

A. This word first appears in the New Testament in our text.
B. It is a compound word:
1. “ek” (“out of”) and “kaleo” (“called”).
2. Thus, the literal meaning of this word is “the called out.”
C. Yet this word is used in both a common and divine sense in the NewTestament. Thayer brings this out very capably (pp. 195-196):
1. Common sense: “a gathering of citizens called out from their homes into some public place, an assembly.”
a. “an assembly of the people convened at the public place of the council for the purpose of deliberating” (Acts 19:39).
b. “the assembly of the Israelites” (Acts 7:38).
c. “any gathering or throng of men assembled by chance, tumultuously” (Acts 19:40-41).

2. Divine sense (or “religious,” Thayer says “in the Christian sense”):
a. “an assembly of Christians gathered for worship in a religious meeting” (1 Cor. 14:19, 35).
b. “a company of Christians, or of those who, hoping for eternal salvation through Jesus Christ, observe their own religious rites, hold their own religious meetings, and manage their own affairs, according to regulations prescribed for the body for order’s sake” (1 Thess. 1:1).
c. “those who anywhere, in a city, village, constitute such a company and are united into one body” (1 Cor. 1:2).
d. “the whole body of Christians scattered throughout the earth” (Eph. 1:22-23).
e. “the assembly of faithful Christians already dead and received into heaven” (Heb. 12:22-23).
3. We can see that this word typifies the assembly of people regardless of which sense it is used.
4. However, we are interested in the second sense, that which pertains to divine things.
5. Thayer’s definition and the Scriptures we have cited all show the church is spoken of in the New Testament in two (2) senses:
a. A “universal” sense. The whole assembly of people who are saved, both living and dead
b. A “local” sense. A company of saved people in a geographical area who work and worship together as a local congregation

II. Acknowledging The Distinction Between Universal The Church And
The Local Church.

A. Let me suggest a few points that illustrate this distinction:
1. Jesus is the head of the church (Col. 1:18).
a. Which one is that? Corinth? Ephesus? Jerusalem? Antioch?
b. He is head of all? He is head of that one body (Eph. 4:4). Not a local church or an aggregation of local churches. He is the head of all Christians (universal church).

2. “Elders in every church” (Acts 14:23). “Churches of Galatia” (Gal. 1:2) Is there more than one church?
a. Yes! To say otherwise is to deny the plain words of these (and other) passages.
b. The only possible meaning that can be assigned here is that there are local churches.
B. Important note here!
1. I have a number of brethren who will affirm that there is such a thing as universal membership, only to also deny there is such a thing as local church membership.
2. Such a position is absurd.
a. The minute one admits there is such a thing as a local church, you admit local church membership.
b. Let me hasten to add the New Testament admits there are local churches also!

c. To say there is a local church in ____________________, but no local members is like saying there is a Mickey Mouse Club in ____________________, we’re only missing the members!

d. To deny what one freely (though tacitly) affirms is to either be confused or cause confusion.

Metaphors Of The Church

studyandpreach — Sun, 30 Jul 2006 15:50:22 +0000

Title: Metaphors Of The Church
Text: Vaious Text’s

SERIES on the Church (Part Three)

Introduction: What is a metaphor? “A figure of speech in which a word or a phrase is transferred to some sense not a part of its ordinary meaning, as, the boat plows the waves” (WEBSTER’S ILLUSTRATE DICTIONARY). In EXAMPLES OF BIBLICAL FIGURES OF SPEECH by Luther Martin, the point is made of the usage of a metaphor. “The Greek word METAPHORA, means a transference, a carrying across or carrying over. A simile will gently or mildly state that one thing is like another, or resembles another, while a metaphor boldly declares that one thing is another! Thus, it might be said that the metaphor is not so true to fact as a simile, but is much truer to feeling. Keep in mind that the word “resembles” (like, as) identifies the simile, while the word “represents” marks the metaphor. When we take a photograph and hand it to a friend, saying: “This is my wife;” We are not literally meaning that this piece of paper is the wife, but that the likeness shown “represents” the spouse. Such an expression is a metaphor.” When Jesus said “I am the door…” (Jn. 10:9) He was using a metaphor. Many times metaphors in the Bible illustrate pertinent facts. The metaphors we will study reveal aspects of relationships and actions within the church of our Lord.

I. The Body Of Christ.

A. The New Testament teaches that the church is the body of Christ (Eph. 1:2-23; Col. 1:18).
1. Ephesians 4:4 says there is one body. This eliminates the idea that “one church is as good as another” or “God is working through all of the various churches.”

B. The body respects the head.
1. Head of the body (Eph. 1:22).
2. Subject to Christ (Eph. 5:24).
3. How a body is subject to a head physically will explain how so spiritually.

C. The body parts have distinct functions.
1. Romans 12:4-5 says individual members (parts) of the body have different functions.
2. 1 Corinthians 12:20, 27 says that many members make up the body. It is not that churches make up the body. The church (comprised of individuals) at Corinth were the body of Christ.

D. God uses the parts to His purpose.
1. 1 Corinthians 12:24 “Tempered” is rendered as “composed” (NKJV, NASB); “combined” (NIV); “mixed together” (ROBERTSON’S WORD PICTURES); “blend together” (VINE’S).

II. The Kingdom Of God.

A. Yes, the church is the kingdom. The popular idea that the kingdom is yet to come is not taught in the New Testament.
B. The church at Colossae was in the kingdom (Col. 1:13) – - approx. 63 AD.
C. John was in the kingdom (Rev. 1:9) – - approx. 96 AD.

D. If a kingdom today, do we have:
1. A king (Jn. 18:36; 1 Tim. 6:15).
2. A ruling king (Matt. 28:18).
3. A king on a throne (Acts 2:30-31; 1 Pet. 3:22).
4. Citizens (Eph. 1:19).
5. Availability of entry (Jn. 3:5).

III. The Household Of God.

A. This describes the church as the family of God (1 Tim. 3:15; Heb. 3:6).
B. Brethren of Christ (Heb. 2:11-12; Matt. 12:46-50).
C. Ephesians 2:19 states that we have been included. Romans 8:14-17 states that this has come about through adoption.
D. Children in a household are to be in subjection to the father of the household (Eph. 6:1). Anything else is rebellion! In the spiritual household it is the same. Christians are to be in subjection to God the Father or be in rebellion!

IV. The Temple Of God.

A. The church is the temple of God (Eph. 2:20-22; 1 Cor. 3:16).
B. Likened, no doubt, to the temple of the Old Testament
1. A high priest (Heb. 3:1; 8:1-5).
2. Other priests (1 Pet. 2:5).
3. All activities of the priesthood are points and actions of service to God.

Conclusion:

A. The body illustrates the parts of the church and shows subjection to the head.
B. The kingdom illustrates that the church is a planned unit, a monarchy.
C. The household illustrates the inner working of the members.
D. The temple illustrates the necessary roles of service by the participants.
E. Entry into any of these hinge upon requirements. One must be a Christian to be in the body, kingdom, household, or temple. Are you so today?

Paul’s Epistle to the Ephesians (Chapter 3:1–11)

studyandpreach — Sun, 30 Jul 2006 15:43:56 +0000

Title: The Church In Prophecy And Promise
Text: Ephesians 3:10-11

SERIES on the Church (Part Two)

Introduction: There are prophecies and promises in the Bible concerning the Lord’s church. It was a part of God’s plan from the beginning. Thus, the church is not an accident, nor an “after-thought.” It is not a substitute for earthly kingdom of Christ. The church also serves as in important part in the scheme of redemption.

I. The Church In Prophecy.

A. Isaiah prophesied in about 725 B. C. of the establishment of the mountain of the house of the Lord (Isa. 2:2-3).
1. Time of establishment: “the last days.”
2. What to be established: “the mountain of the Lord’s house.”
3. Place of establishment: “Zion…Jerusalem.”
4. Extent of blessings: “all nations…many people.”

B. Daniel prophesied in about 600 B. C. of setting up a kingdom which shall never be destroyed (Dan. 2:44).
1. This was initiated by dream of Nebuchadnezzar (Dan. 2:1-27).
2. Daniel said it concerned the “latter days.”
3. Nebuchadnezzar had seen a “great image” (Dan. 2:31). This image had different compositions of its body parts (Dan. 2:32-33).

a. The head was of gold (Dan. 2:32).
b. The chest and arms were of silver (Dan. 2:32).
c. The belly and thighs were of bronze(Dan. 2:33).
d. The legs and feet were an admixture of iron and clay (Dan. 2:33).

4. Each one of the components represented a kingdom.
a. “…you are this head of gold” (Dan. 2:38). Nebuchadnezzar (Babylon) is this kingdom.
b. The silver represents the Medo-Persian kingdom.
c. The bronze represents the Greek kingdom.
d. The iron and clay represents the Roman kingdom.

5. “And in the days of these kings the God of heaven will set up a kingdom which shall never be destroyed; and the kingdom shall not be left to other people; it shall break in pieces and consume all these kingdoms, and it shall stand forever” (Dan. 2:44).
a. This refers to the last component, the iron and clay or Roman kingdom.
b. This is when the indestructible kingdom will be established.

II. The Church In Promise.

A. John said, “In those days John the Baptist came preaching in the wilderness of Judea, and saying, ‘Repent, for the kingdom of heaven is at hand!’” (Matt. 3:12) 30 A. D.

B. Jesus said, “Repent, for the kingdom of heaven is at hand” (Matt.4:17). 30 A. D.
C. Disciples were to pray “Your kingdom come” (Matt. 6:10). 30 A. D.
D. The twelve were to say, “The kingdom of heaven is at hand” (Matt. 10:7). 31 A. D.
E. Peter was told “… on this rock I will build My church, and the gates of

Hades shall not prevail against it. And I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven” (Matt. 16:18-19). 32 A. D.

F. Jesus said, “for I say to you, I will not drink of the fruit of the vine until the kingdom of God comes” (Lk. 22:18). 33 A. D.

G. Kingdom would come with power in the lifetime of the apostles: “And He said to them, ‘Assuredly, I say to you that there are some standing here who will not taste death till they see the kingdom of God present with power’” (Mk. 9:1). 33 A. D.

III. Fulfillment.

A. Pentecost (Acts 2). 33 A. D.
1. Power (Acts 2:2-4).
2. In Jerusalem (Acts 2:5).
3. Every nation (Acts 2:5).
4. In last days (Acts 2:16-17).

B. Church spoken of in present tense (Acts 2:47). 33 A. D.
C. Kingdom in past tense (Col. 1:13). 64 A. D.
D. Kingdom cannot be shaken (Heb. 12:28). 68 A. D.

Conclusion: Church of Christ and kingdom of Christ are one and the same. It is a part of the plan that was “according to the eternal purpose which He accomplished in Christ Jesus our Lord” (Eph. 3:11).

The Gospel of Matthew (Chapter 16:18)

studyandpreach — Thu, 27 Jul 2006 07:49:43 +0000

Text: Matthew 16:18
Title: What Is The Church?

SERIES on the Church (Part One)

I. The Word “Church” (Ekklesia).

A. Its meaning: “An assembly of the people, convoked (called together) by public proclamation.” In other words, “Those who are CALLED OUT.” (more on this later)

B. The word first appears in the New Testament (Matt. 16:18).

C. Its use in the New Testament:

1. The word occurs 110 times in all.
2. It appears 3 times before the cross, (Matt. 16:18; 18:17) 107 times after Jesus’ death.
3. It is used in a general or universal sense to designate all of God’s children upon the earth 18 times (i. e., Acts 2:47; Eph. 1:22).
4. The word “church” refers to a local congregation 92 times (i. e., 2 Cor. 1:1; 1 Cor. 1:1-2).

D. The word “churches” in the plural, in the scripture is never used to designate different kinds of institutions. When the plural is used, it refers to Christ’s church in different places, as the church in Rome, Corinth, Ephesus, Sardis, Jerusalem (Rev. 1:4; 1 Cor. 16:19; Rom. 16:16).

II. What The Church Is Not.

A. It is not a material building (Acts 7:48-50, Acts 17:24-25). (Webster’s: “Church – a building for public esp. Christian worship.” (This is the popular, not Biblical use.)

B. It is not after the Jewish order
(Col. 2:14-17; Eph. 2:14,15; Heb. 8:7-8, 10:9-10).

C. It is not a political government (Jn. 18:36).

D. It is not a denomination. The church is not a part of anything.
Denominations are formed by adding to the things God has ordained (Phil. 3:16; Rev. 22:18-19). Christ’s church began before the days of denominationalism.
1. Catholic – 606 A. D.
2. Protestant – Lutheran 1517 A. D.
3. Denomination: “A class, society, or collection of individuals called by the same name. A religious sect, a group distinguished by its name.”

III. The Church Is The Lord’s “Called Out.” From What Are They Called?

A. Sinners called out of sin unto salvation and righteousness
(Lk. 5:32; Acts 2:40-41; 1 Cor. 6:9-11).

B. Devout Jews were called out of Judaism to the religion of Christ (Acts 2:5, 41, 47; 3:25-26).

C. Gentiles were called “out of darkness into his marvelous light”
(Acts 10:34-35; 11:18; 1 Peter 2:9-10).

D. Idolaters were called out of idolatry to serve the living God
(1 Thess. 1:9; 1 Cor. 12:2; Acts 17:22-31).

E. Sincere, truth-seeking souls are called out of confusion and error
(Rev. 18:4).

Conclusion: We will agree with many people when they say you can’t be saved without being called. The problem is that those who are called make up the Lord’s church. Those who believe you must be called, curiously do not believe in the “called out body.” Do not be deceived. Salvation is not without the church.

The Gospel of Mark (Chapter 4:1-20)

studyandpreach — Thu, 27 Jul 2006 07:24:13 +0000

Text: Marks Gospel 4:1-20
Title: MULTIPLYING FRUIT

The New Testament has much to say about God’s people bearing fruit. For example certain parables of Jesus, such as….
• the Vine and the Branches (John 15:1-6),
• the Barren Fig Tree (Luke 13:6-9),
• the Sower and the Seed (Mark 4:1-20)

All these passages teach that Christians need to be abundantly fruitful and productive in Christ. We are to be abundant in spiritual fruit as was the Tree of Life in the vision of heaven: it bore twelve crops of fruit every year, a crop every month (Rev 22:2).
Jesus in this parable speaks plainly about the subject of fruitfulness. The parable also proclaims that God has planned for fruitfulness. We can see in the parable that there are barriers to fruitfulness as well. No-one disputes that the good soil is the human heart that the seed falls on and bears fruit by absorbing the nutriments of that soil.
What I would like to do this evening is to use this parable as a backdrop for looking at the kind of heart that bears the good fruit as Jesus says “produced a crop, multiplying thirty, sixty, or even a hundred times.”

So what kind of heart bears this “multiplying fruit”?

We can find our answers in the rest of scripture.
1. The Resurrected Heart (Colossians 3:10)
2. The Righteous Heart -The Zacchaeus Principle (Luke 19:1-10)
3. The Disciplined Heart (Hebrews 12:11)
4. The Evangelistic Heart (Matthew 9:36-38)
5. The Spirit Controlled Heart (Galatians 5:22-25)
6. The Careful Heart (Matthew 12:33-37)

Conclusion
In this passage we hear Jesus communicates the secret of multiplying fruit. Jesus finishes the parable with “He who has ears let him hear” Let’s be the kind people who continue to be fruitful people.

The Gospel of Matthew (Chapter 20:1-16)

studyandpreach — Thu, 27 Jul 2006 07:17:59 +0000

Text: Matthew 20:1-16
Title: The heart of God revealed

Introduction:
We see the heart of God supremely displayed in this wonderful parable. Matthew 20:1-16 highlights for us God’s great grace. It reflects his wonderful attributes. It demonstrates who God is in his nature, it encourages us to think about what we can expect God to be like toward us.

1. He is the one who goes out:
Matthew 20:Vs 1,3,5,6 each have the words ‘Went Out’
Ezekiel 34:11-16.11 For this is what the Sovereign LORD says: I myself will search for my sheep and look after them. 12 As a shepherd looks after his scattered flock when he is with them, so will I look after my sheep. I will rescue them from all the places where they were scattered on a day of clouds and darkness. 13 I will bring them out from the nations and gather them from the countries, and I will bring them into their own land. I will pasture them on the mountains of Israel, in the ravines and in all the settlements in the land. 14 I will tend them in a good pasture, and the mountain heights of Israel will be their grazing land. There they will lie down in good grazing land, and there they will feed in a rich pasture on the mountains of Israel. 15 I myself will tend my sheep and have them lie down, declares the Sovereign LORD. 16 I will search for the lost and bring back the strays. I will bind up the injured and strengthen the weak, but the sleek and the strong I will destroy. I will shepherd the flock with justice.

Matthew 18:12-14.12 “What do you think? If a man owns a hundred sheep, and one of them wanders away, will he not leave the ninety-nine on the hills and go to look for the one that wandered off? 13 And if he finds it, I tell you the truth, he is happier about that one sheep than about the ninety-nine that did not wander off. 14 In the same way your Father in heaven is not willing that any of these little ones should be lost.

2. He is the one who gives out.
Matthew 20:Vs 8 `Call the workers and pay them their wages.
Psalm 146: 7-8 7.He upholds the cause of the oppressed and gives food to the hungry. The LORD sets prisoners free,8 the LORD gives sight to the blind, the LORD lifts up those who are bowed down, the LORD loves the righteous.
God’s provision for us. In Philippians 4:19. Paul makes this comment. 19 And my God will meet all your needs according to his glorious riches in Christ Jesus.

3. He is the one who calls us and sends us out.
Matthew 20:Vs 2 ‘Sent them’ Vs4 ‘You go also’ Vs 7 ‘You also go’
Matthew 4:18-22 18 As Jesus was walking beside the Sea of Galilee, he saw two brothers, Simon called Peter and his brother Andrew. They were casting a net into the lake, for they were fishermen. 19 “Come, follow me,” Jesus said, “and I will make you fishers of men.” 20 At once they left their nets and followed him.
Matthew 28:19 19 Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 20 and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age.”

4. He is the one who leaves no-one out.
Matthew 20:Vs 12 ‘You have made them equal’
Mark 6:41-44 41 Taking the five loaves and the two fish and looking up to heaven, he gave thanks and broke the loaves. Then he gave them to his disciples to set before the people. He also divided the two fish among them all. 42 They all ate and were satisfied, 43 and the disciples picked up twelve basketfuls of broken pieces of bread and fish. 44 The number of the men who had eaten was five thousand.

The God who has a heart for all. The Poor, The widows, The Orphans, the Sick, The Lonely No matter who we are. Inferiority and superiority are not in God’s vocabulary. Grace places people on an equal par.

Conclusion: God comes out to us in Jesus, he calls us to work for him, he promises to provide for us, he does not give us that provision based on what we deserve but based on his grace toward us.

The Gospel of Matthew (Chapter 21:23-32)

studyandpreach — Thu, 27 Jul 2006 07:12:22 +0000

Text: Matthew 21:23-32
Title: Real Believing

Introduction:
This passage is about what constitutes real faith and what is just ritual or words (Going through the motions) We find in the passage clear illustrations of direct action, The action that displays faith. (Vs 23 By what authority are you doing these things; Vs 24 ‘by what authority I do these things.; Vs 25 ‘the baptism of John’ (Code for John’s life and ministry, The things he did.) Vs 27 “Neither will I tell you by what authority I am doing these things.; Vs 29-30 ‘go and work in the vineyard today.’ (Work = Doing /Action) Vs 32 ‘For John came to you in the way of righteousness and you did not believe him, but the tax collectors and the prostitutes believed him; and even after you saw it, you did not change your minds and believe him.’ (Did not = Doing)

This passage links these doing passages with thoughts of Believing or faith. In trying to answer Jesus Question the Chief priests and elder touch on the subject of believing, Vs 25 “If we say, ‘From heaven,’ he will say to us, ‘Why then did you not believe him?’ Vs Jesus speak to the Chief priest and Elders about believing in Vs 32, He also speaks of the unbelieving attitudes and actions of the Chief priests and Elders.

This passage is rich with dual thoughts of Doing and Believing. James in chapter two of his Epistle speaks of these two united themes in this way. Vs 14-17 ‘What good is it, my brothers and sisters, if you say you have faith but do not have works? Can faith save you? 15 If a brother or sister is naked and lacks daily food, 16 and one of you says to them, “Go in peace; keep warm and eat your fill,” and yet you do not supply their bodily needs, what is the good of that? 17 So faith by itself, if it has no works, is dead.’

REAL BELIEF IS SOMETHING YOU CAN SEE!

You can see it in the life of John, You can see it in the life of Jesus,
You can see it in the lives of the prostitutes and Tax Collectors. You can see it in the first son.

1. Real Believing is a challenge to others. (Vs 23)
Matthew 21:23: When he entered the temple, the chief priests and the elders of the people came to him as he was teaching, and said, “By what authority are you doing these things, and who gave you this authority?”

Commentary: These Leaders of the Jewish establishment were challenged by Jesus Authority. His Faith and Action challenged others. He had just come into Jerusalem and over turned the money changers tables in the temple and now he was back their again teaching.

Application: Real believing has a challenge, People around us should see the difference in our lives that faith brings. People will see our faith by the things that we do, by the morals and ethics that we hold to, by the compassion that we display.

2. Real Believing is like a light in the darkness (Vs 24-27)
Matthew 21:24-27 24 Jesus said to them, “I will also ask you one question; if you tell me the answer, then I will also tell you by what authority I do these things. 25 Did the baptism of John come from heaven, or was it of human origin?” And they argued with one another, “If we say, ‘From heaven,’ he will say to us, ‘Why then did you not believe him?’ 26 But if we say, ‘Of human origin,’ we are afraid of the crowd; for all regard John as a prophet.” 27 So they answered Jesus, “We do not know.” And he said to them, “Neither will I tell you by what authority I am doing these things.

Commentary: John the Baptist Comments at the beginning of John’s gospel Vs 6 ‘There was a man sent from God, whose name was John. 7 He came as a witness to testify to the light, so that all might believe through him. 8 He himself was not the light, but he came to testify to the light. 9 The true light, which enlightens everyone, was coming into the world.

The Jesus life is a faith life, combining action and belief this combination is a light that sends the leaders into confusion, Light explodes onto the scene, the kind of light that show up, that penetrates the darkness and leaves these people feeling uncomfortable.

Application: Real faith shines out and penetrates through the darkness of this world, it gives light, it shows up evil and reveals God to others. Search lights from a helicopter, Light houses, Light pointer for Power point. We are encouraged to be shining out what we believe. These Religious leaders are sent into confusion by Jesus light, he was beaming, penetrating their darkness.

3. Real Believing is an action, not just a knowing, or a position (Vs 28-32)
Matthew 21:28-32. The Parable of the Two sons is an Illustration in Real believing. “What do you think? A man had two sons; he went to the first and said, ‘Son, go and work in the vineyard today.’ 29 He answered, ‘I will not’; but later he changed his mind and went. 30 The father went to the second and said the same; and he answered, ‘I go, sir’; but he did not go. 31 Which of the two did the will of his father?” They said, “The first.” Jesus said to them, “Truly I tell you, the tax collectors and the prostitutes are going into the kingdom of God ahead of you. 32 For John came to you in the way of righteousness and you did not believe him, but the tax collectors and the prostitutes believed him; and even after you saw it, you did not change your minds and believe him.

Commentary: in this parable real believing is an action, the second son was all mouth and no trousers, this action is called obedience. Doing God’s Will. We are back to the doing. Actions speak louder than words. You will be judged not by what you say but by what you do. You will not be able to blame others if you ignore the truth when you hear it.

Application: People believed he could do it, but something more was required, action was required.

4. Real Believing is not a profession but a total change of direction (Vs 29)
Matthew 21:29 ‘he changed his mind and went’

Commentary: Professions are Two a penny, If they are not combined with direct action they are meaningless, they have no value, they have no currency. The Jewish leaders Were proud of there religious standing, there great heritage, there knowledge, there position. If the truth be known these things, kept them from obeying God’s will, O yes they could have said that they were workers in God’s vineyard, but so often instead of picking the harvest workers tend to spend there labour in re-arranging the stones on the pathway in to the vineyard. They shut the outsiders out, no mercy for the poor, the lame, the sick, the widows , the orphans, the Sinners and prostitutes, the tax collectors. They had no display of faith. What they needed was a change of mind, a change of direction, a willingness to do the Will of God. The Son in the Parable had a change of direction.

Application: We can all give a mental appreciation to the Gospel, this parable shows that what is needed is more that a mental appreciation or a profession but an action.

Conclusion:
From the Text: Jesus demonstrates that Doing – Action is real belief , What John did was real belief, What Jesus is doing is real belief, What the prostitutes and Tax collectors are doing is real belief. What the Jewish Leaders are practicing is revealed in their question Matthew 21:23 “By what authority are you doing these things, and who gave you this authority?” They are playing power games with the poor They are not doing the Will of God.

Contemporary Application: What is our version of belief like? Is our belief something you can see? Do our actions speak louder than our words. Can people read our lives? Are we demonstrating our belief by the things we do.

The Gospel of Matthew (Chapter 20:33-46)

studyandpreach — Thu, 27 Jul 2006 06:59:27 +0000

Text: Matthew 21:33-46
Title: Bearing the fruit of the kingdom

Introduction:
Jesus introduces another parable to the Chief priests and elders of the people. This parable has direct links with Isaiah chapter 5. In Isaiah the owner of the vineyard destroys it altogether but here in this parable Jesus speaks of the vineyard being turned over to different owners. The same theme runs through them both. In Isaiah 5:2 we find these words ‘Then he looked for a crop of good grapes, but it yielded only bad fruit’. In the parable that Jesus tells we find these words in Vs34:- “When the harvest time approached, he sent his servants to the tenants to collect his fruit”. Vs 41 “and he will rent the vineyard to other tenants, who will give him his share of the crop at harvest time.” The owner of the vineyard is still expecting a crop of fruit. Galatians 5:22 & 23 Tells us about the fruit that God is looking for from our lives. ‘But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control. Against such things there is no law. Jesus is spelling out to these Chief priests and the elders of the people the fact that they too are charged with the heavy responsibility of producing the fruits of the kingdom.

God’s plan for his people has always been to bring them into a covenant relationship with him and that they might, live out that relationship in community with others and that they should be seeking to extend the boundaries of that community to the ends of the earth.
“The owner of the vineyard is still expecting righteous living, human caring, and courageous witnessing, these three being Matthew’s understanding of ‘fruit’ ” (Craddock, 467).

1. The fruit of Righteous living:
Righteous ;- What does it mean?
God is righteous. What does that mean?
The faithfulness of God to keep and act, according to his promises. To save god’s people from their enemies and to forgive their Sin.

Righteous people.
1. Faithful Living in accordance with God’s will.
2. A life that is pleasing to God (see Genesis 6:9 Noah ‘Noah was a righteous man, blameless among the people of his time, and he walked with God. 10 Noah had three sons: Shem, Ham and Japheth.
3. The out flowing of a life that is centred on submitting to, worshipping and seeking after God.
4. Right thinking, right feeling, speaking, and right behaviour towards God.

Commentary: In this parable Jesus aims his sight at the failure of the religious establishment to live out the righteous life that God wanted. In Isaiah 5:7 we find this ‘And he looked for justice, but saw bloodshed;’ for righteousness, but heard cries of distress.’ and in Matthew 21: We find killing beating and stoning when we hear of the Vineyard. We hear of unrighteous behaviour. That which brings dishonour to God. That which is a rejection to God and his plans. Jesus is calling for a harvest the fruit of righteous living.

2. The fruit of Human caring:
There are a number of Great passages over the length and breadth of Scripture that has as their focus the role of caring for one another. This is the great mission that Jesus undertakes. To care for God’s people. We find often the picture of shepherds in the scripture that describe to us about God’s care. In the N.T. we find numerous passages that speak of Human caring. Here are two.

1. Romans 12:9-21 ‘9 Love must be sincere. Hate what is evil; cling to what is good. 10 Be devoted to one another in brotherly love. Honor one another above yourselves. 11 Never be lacking in zeal, but keep your spiritual fervor, serving the Lord. 12 Be joyful in hope, patient in affliction, faithful in prayer. 13 Share with God’s people who are in need. Practice hospitality.
14 Bless those who persecute you; bless and do not curse. 15 Rejoice with those who rejoice; mourn with those who mourn. 16 Live in harmony with one another. Do not be proud, but be willing to associate with people of low position. Do not be conceited.
17 Do not repay anyone evil for evil. Be careful to do what is right in the eyes of everybody. 18 If it is possible, as far as it depends on you, live at peace with everyone. 19 Do not take revenge, my friends, but leave room for God’s wrath, for it is written: “It is mine to avenge; I will repay,” says the Lord. 20 On the contrary:

“If your enemy is hungry, feed him;
if he is thirsty, give him something to drink.
In doing this, you will heap burning coals on his head.”

21 Do not be overcome by evil, but overcome evil with good.

2. Ephesians 4:2-3 ‘ Be completely humble and gentle; be patient, bearing with one another in love. 3 Make every effort to keep the unity of the Spirit through the bond of peace.’

This ties in with the character and conduct of the tenants in this parable. ‘Killing beating and stoning’ vs35 This is the rejection and de-valuing of humanity.

Commentary: Jesus perhaps aims his sight at the amount of people who are widowed, orphaned, poor, lame, outcast on ritual grounds, outcast on religious grounds, outcast on civic grounds.

We might never have stoned, killed or even beat someone up, but perhaps we have assaulted people in other ways, perhaps we have been quick to react, Quick to judge and condemn. Where is the milk of human kindness. For those who are suffering, for those who are troubled and need comfort. Where is the fruit of Human caring?

3. The fruit of Courageous witnessing:
Although we do not find any direct thoughts of witnessing in this parable we do find when we look at this parable that the harvest is one of it’s central great themes. Fruit is the outcome of the planting and growing of the vine. Jesus likens the Vineyard to the Kingdom of God in Vs 43 “Therefore I tell you that the kingdom of God will be taken away from you and given to a people who will produce its fruit.”

In the Old Testament the people of God were to be the ambassadors of God’s Blessing to other nations and the means by which his word would be declared throughout the world and the means by which his power and kingdom would be extended. This is the harvest of the world.

God has in his view the whole world, not Just the Nation of Israel. This was the constant cry of the prophets of the O.T. for the people of God to recognise who they were and reach out to others with the blessing of God. This they failed to do.

Jesus calls his disciples to rise to the work of the harvest.
Luke 10:2 ‘He told them, “The harvest is plentiful, but the workers are few. Ask the Lord of the harvest, therefore, to send out workers into his harvest field’.

Matthew 9:37-38 ‘Then he said to his disciples, “The harvest is plentiful but the workers are few. 38 Ask the Lord of the harvest, therefore, to send out workers into his harvest field.”

Jesus in this parable is reminding the chief priests and the elders of the people of their responsibilities concerning the extension of God’s kingdom. They had taken their eyes off what God’s plan for the world around them.

Contemporary Application:
We are reminded in this parable about the responsibilities we have for bearing fruit of righteousness and righteous living. The out flowing of a life that is centred on submitting to, worshipping and seeking after God.

We are reminded in this parable about the responsibilities that we have one for the other, for those who are in our church and those who are the widows, the orphans those who need our help and care in this troubled world.

We are reminded about the plan that God has for the world in which we live in, he is serious that the world hears the good news of Jesus Christ. That we are the ambassadors of Jesus in the worlds of Paul ‘We are therefore Christ’s ambassadors, as though God were making his appeal through us.’

We as God’s church have a challenge from this passage to bear the right kinds of fruit in our lives.

The Gospel of John (Chapter 20:19-31)

studyandpreach — Thu, 27 Jul 2006 06:51:48 +0000

Text:John 20:19-31
Title: “Jesus gives bread for the Journey”

1. Jesus Gives “Peace to the fearful”. (Vs 19-20)
Jesus came and stood among them and said, “Peace be with you!”

What is this “three times” peace? Shalom.
Where in the world is peace needed today?

2. Jesus Gives “Equipping to the weak”. (Vs 21-23)
As the Father has sent me, I am sending you.” And with that he breathed on them and said, “Receive the Holy Spirit.

“Sent” Ones. To anyone, to everyone.

1.Sent to Comfort the disturbed.
2.Sent to disturb the comfortable.

“Breathed” on Ones. Given life to give life to others.

1. The full power of that breathing comes in Acts 2
2. An upper room transformation.

3. Jesus Gives “Faith to the Doubting” (Vs 24-28)
Then he said to Thomas, “Put your finger here; see my hands. Reach out your hand and put it into my side. Stop doubting and believe.”

Thomas makes a journey from doubt to faith.
Many are on that journey today. Battle of belief.
Thomas makes a discovery about Jesus.

4. Jesus Gives “Promise for the future” (Vs 29 –31)
Blessed are those who have not seen and yet have believed”
This is a mission statement, the promise of blessed believers, responding to the gospel.

The Gospel of Luke (Chapter 10:1-11 & 16-20)

studyandpreach — Thu, 27 Jul 2006 06:43:28 +0000

Text: Luke 10:1-11 and 16-20
Title: “Disciples – Commissioned and Equipped”

Introduction:
1. Context
2. Vv 1 – Appointed and Sent.
3. Who were they? Just disciples! Commissioned

Disciples who are commissioned are……

1. ……….to pray for the harvest.
Vv2 “He told them, “The harvest is plentiful, but the workers are few. Ask the Lord of the harvest, therefore, to send out workers into his harvest field.”
Praying as we have our gaze upon God.
Praying as we have our gaze upon the harvest.

In what ways can I/we pray for the harvest today?

Disciples who are commissioned are……

2. ……….to prepare hearts.
Vv3-7 3 Go! “I am sending you out like lambs among wolves. 4 Do not take a purse or bag or sandals; and do not greet anyone on the road.5 “When you enter a house, first say, `Peace to this house.’ 6 If a man of peace is there, your peace will rest on him; if not, it will return to you. 7 Stay in that house, eating and drinking whatever they give you, for the worker deserves his wages. Do not move around from house to house.”

“lambs among wolves” The work of preparing hearts is not an easy one, we become vulnerable to all sorts of trials and temptations.

“Do not take…..” The work of preparing hearts requires sacrifice and perseverance and singlemindedness.

“do not greet anyone on the road” The work of preparing hearts is a matter of urgency. Do not get tied up with things that take all of you time. And do not hinder or retard yourselves with needless ceremonies or compliments

“If a man of peace is there, your peace will rest on him” The work of preparing hearts brings us into contact with those who will receive and those who will reject the message of the kingdom.

In what ways can I/We prepare hearts today?

Disciples who are commissioned are……

3. ……….to provide healing.
Vv 9 “Heal the sick who are there and tell them, `The kingdom of God is near you.”
“Heal” – Means 2 things in the original language (1) To serve, do service. (To Minister to) (2) To heal, cure, restore to health.

“Sick” Means weak, infirm, feeble.

You could translate this “minister to the weak and infirm” in addition to “heal the sick”

In what ways can I/We provide healing today?

Disciples who are commissioned are……

4. ………..to present the kingdom
Vv 8-11 8 “When you enter a town and are welcomed, eat what is set before you. 9 Heal the sick who are there and tell them, `The kingdom of God is near you.’ 10 But when you enter a town and are not welcomed, go into its streets and say, 11 `Even the dust of your town that sticks to our feet we wipe off against you. Yet be sure of this: The kingdom of God is near.’

“The Kingdom of God is near you” Means a number of things from the original greek
1.Royal power, kingship, dominion and rule.
2.It could mean – God’s restoring presence is about to break in among you. Near your doors.
3.It could mean – God’s power and authority dealing with evil and it’s effects.
4.It could mean – God’s ultimate sovereign rule governing and influencing peoples lives and decisions.

“tell them” Means a number of things in the original language ,
1.to say, to speak
2.affirm over, maintain
3.to teach
4.to exhort, advise, to command, direct
5.to point out with words,
6.to call,
7.to speak out, speak of, mention

Presenting the kingdom as being close at hand.
His help, presence and peace are only a prayer away.

In what ways can I/we present the kingdom today?

Paul’s Epistle to the Ephesians (Chapter 1:5-6)

studyandpreach — Wed, 26 Jul 2006 18:50:06 +0000

Text: Ephesians 1:5-6
Title: Adopted, Adopted, Adopted!

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. 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.

(1) A quick 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 both the 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 in Ephesus that adoption comes by God’s sovereignty. By God alone and not by observance to the law or reliance on nationalistic pride. Paul silences his critics by reminding all Christians every where what adoption means. This should cause them to live differently.
.

There are some things that we want to consider in the light of this for our lives today.

Firstly: Paul helps us in his Roman Epistle “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.” Romans 8:14b & 15

Lets look at what Paul says here in this Roman Epistle about the subject of Adoption before returning to Ephesians.

(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.

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.

Secondly: lets return to the Ephesian Epistleand chapter 1:5 as we look further in to the subject of Adoption.

The Contemporary English version puts it this way ‘God was kind and decided that Christ would choose us to be God’s own adopted children. 6 God was very kind to us because of the Son he dearly loves, and so we should praise God.’

(2) We are orphans no Longer – We should live differently.

Paul reminds his hearers that they are children of God of God – Not orphans, they have been adopted and because of this they should live differently.

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.

Paul’s Epistle to the Ephesians (Chapter 1:11-14)

studyandpreach — Wed, 26 Jul 2006 18:41:18 +0000

Text: Ephesians 1:11-14
Title: Sealed, Sealed, Sealed!

The Significance of a Seal. What kind of seal is Paul talking about?

When royal business was conducted, documents were sealed with hot wax and imprinted with the king’s signet ring. Seals we administered by kings, it was a visible sign of their authority over an issue , people, or geographic location.

A kings seal signified a number of things as is illustrated in Esther 8:8 ‘Now write another decree in the king’s name in behalf of the Jews as seems best to you, and seal it with the king’s signet ring–for no document written in the king’s name and sealed with his ring can be revoked.’

1.The Seal – A sign of Ownership
Written in the kings name, sealed with his signet ring. A sign of the kings property.
Further study:- I Cor. 6:19-20 You are not your own; you were bought at a price.

2.The Seal – A sign of Security –
The built in security of the seal was the king’s authority.
Further study:- John 10: 27-30 ‘My sheep listen to my voice; I know them, and they follow me. I give them eternal life, and they shall never perish; no one can snatch them out of my hand. My Father, who has given them to me, is greater than all; no one can snatch them out of my Father’s hand. I and the Father are one.”

3.The Seal – A sign of Protection. –
v 8b. No One, It appears not even the king himself can reverse such a decree. There is thoughts of being untouchable. Secure and tamperproof. A “seal” was a visible symbol used to protect against tampering or harm (*Mt 27:66; Re 5:1)
Further study:- John 6:37-39‘ All that the Father gives me will come to me, and whoever comes to me I will never drive away. For I have come down from heaven not to do my will but to do the will of him who sent me. And this is the will of him who sent me, that I shall lose none of all that he has given me, but raise them up at the last day’

Further Examples
In Daniel 6:6-16 King Darius was tricked and forced to throw Daniel to the lions because of his irrevocable decree.
In Matt 27:62-66 Jesus’ tomb was not only sealed, but guarded under the authority of Pilate.
The Significance of the Spirit. What does it mean, sealed with the Holy Spirit?
The Epistle of Paul to the Romans helps us here, In chapter 8 which highlights the ministry of the Holy Spirit.

1. The Spirit – A sign of Ownership.
In Romans 8:9, if anyone does not have the Spirit of Christ, he does not belong to Christ. The indwelling Holy Spirit is considered evidence that we are truly Christ’s (i.e., a mark of ownership.

2. The Spirit – A sign of Security.
In Romans 8:16, the Spirit Himself “bears witness” that we are children of God (i.e., guarantees our security)

3. The Spirit – A sign of Protection.
In Romans 8:13-14, it is by the Spirit of God that we “put to death the deeds of the body” so we can live (i.e., to some degree helping to protect against tampering or harm,

However, There is another aspect In the context of Ephesians that Paul offers for our consideration This is what Paul had in mind… the Spirit as a sign of Hope

4. The Spirit – A sign of Hope.

Ephesians 1:14 ‘who is a deposit guaranteeing our inheritance until the redemption of those who are God’s possession–to the praise of his glory.’ Paul speak of the Holy Spirit as a ‘deposit’ or a ‘pledge’ that guarantees our destiny in heaven.

Ephesians 4:30 And do not grieve the Holy Spirit of God, with whom you were sealed for the day of redemption.

The Greek word translated Deposit or Pledge is arrabon. This word means “an earnest, a part payment given in advance.”

What is in view here is a down payment. Literally, the Holy Spirit is given to us as the first instalment of all that will follow.

When you get a first instalment, you are assured that there will be much more of the same kind of thing to follow. The Holy Spirit by whom we are indwelt is the real thing, but only just a taste! He is merely the down payment. A foretaste of all that will come.

The Epistle to the Hebrews (Chapter 1:1-4)

studyandpreach — Wed, 26 Jul 2006 12:11:16 +0000

BIBLE STUDIES BASED ON THE HYMN “Christ triumphant ever reigning.”

Part Three

Title: Priestly King
Text: Hebrews 1:1-4

INTRODUCTION to the Study
Is the picture of Jesus at Christmas a true picture of who he is and what he has done. The smallness of the Christmas babe is all well and good but there is more to Jesus than a borrowed manger in stable in Bethlehem. The Bible does not portray a small Jesus, but a majestic, mighty, strong, compassionate, and awesome Jesus. During the last few weeks we have been looking at some of the attributes and character of this wonderful Jesus. We have been using for our backdrop the hymn “Christ Triumphant”!
The first week we looked at the 2nd verse of the hymn “Word Incarnate” and combined that with some studies in John 1. We also were asking the broad question “Who is Jesus?” and finding some answers from the John 1 passage. Last wee we looked at verse 3 of the hymn “Suffering Servant” we combined that with some studies from the 53rd chapter of Isaiah. We on that occasion we in a general sense asking the question “What was Christ’s purpose?” We were turning to Isaiah 53 to find some answers. This week we will be spending time in the fourth verse of the hymn “Priestly King” We will be focusing our attention to the book of Hebrews, Chapter one verses 1-4. We will be asking again a question. “What is Jesus doing now?” and seeking to find some answers from the book of Hebrews.

INTRODUCTION to Hebrews
This book of Hebrew is unlike any other in the New Testament. It’s subject matter is distinctive and it’s dual pictures of Jesus as king and high priest is prominent. Through out the book we find the author alluding to old testament themes and types that were more pointed toward the tabernacle rather than the temple. The book was written to Jewish Christians to affirm to them the Glory of Jesus and his wonderful service and purpose. The author sees the thrust of the entire O.T. canon leading inescapably to Jesus. That the entirety of Jewish history is brought to a climax in the person and work of Jesus Christ. Only in Jesus can we fully understand the old testament. The New is in the old concealed and the old is in the new revealed.

A KING AND A PRIEST. Christ is Reigning and Ministering.
The two themes that we are going to look at this evening in answer to the question “What is Jesus doing now?”

Jesus Christ – A KING He is reigning

(a) Hebrews 1:3
“sat down on the right hand of the Majesty on high”

(b) Hebrews 1:8 & 9
“Thy throne, O God, is for ever and ever”

Revelation 19:16
“KING OF KINGS, AND LORD OF LORDS”.

1 Timothy 6:14
“Which in his times he shall show, who is the blessed and only Potentate, the King of kings, and Lord of lords”

So what is Jesus doing now? He is reigning. Paul puts it again in a different manner in Ephesians 1:20-23. All power is his, all authority is his, all rule is his, indeed the King of Kings and Lord of Lord’s. indeed this is consistent with Isaiah’s prophesy about the messiah. Isaiah 9:7.

Reigning over the nations. All authority is in his hand. We do not see an abdicated king. We see Jesus. Our King. Nothing happens in this world without the knowledge of Jesus. This is against the current thought of process theology that says Jesus is changeable and that he does not have complete rule.

Reigning over the church. He is our King and we are his people. Do we honour him as our king? Are our lives subject to him. Do we revere him in our worship. Do we acknowledge in our daily lives that he is reigning over us, leading and guiding us. Have we surrendered to him and his will.

(2) Jesus Christ – A PRIEST He is ministering.
In the sense of applying the benefits of a finished work

Hebrews 5:9-11
“High Priest”

Hebrews 8: 2&6 & 9:15
“Minister & Mediator”

Hebrews 10:19-23
“Sprinkled and Washed”

1 John 2:1
“The Advocate”

Romans 8:34
“Makes intercession for us”

Acts 5:31
“to give repentance… and forgiveness of sins”

Ephesians 1:18-23
“The Fullness who fills all in all”

The Son, is seated at the right hand of the majesty on high. This conjures up all kinds of images for us. Thrones and authority (Isaiah 6 or Revelation 4) Resting, the work of redemption complete, finished. That’s what “sitting at the right hand” means. He is the mediator of a finished work that no one can add to. Well, yes, the atoning work is done, and what Jesus does now is mind blowing reigning and serving ministering that New Covenant, applying the blood, applying the ministry of the cross by the ministry of the given spirit. Giving to us through the spirit, providing for us and so on the list is endless.

The third verse of the hymn “Christ Triumphant Ever Reigning”
Priestly king, enthroned for ever
high in heaven above!
sin and death and hell shall never
stifle hymns of love:
Yours the glory and the crown,
the high renown, the eternal name.

The Book of Isaiah (Chapter 52:13-53:12)

studyandpreach — Wed, 26 Jul 2006 12:03:11 +0000

BIBLE STUDIES BASED ON THE HYMN “Christ triumphant ever reigning.”

Part Two

Title: Suffering Servant
Text: ISAIAH 52:13-53:12

INTRODUCTION to the Study

To what extent have you ever sacrificed for someone else?

Sacrifice can mean giving up something you really want in order for someone else to have it. An even greater sacrifice involves taking on something that you really do not want so that someone else will not have to bear it.
This is what Jesus did when He was “wounded for our transgressions and bruised for our iniquities.” (53:5) He took upon Himself the punishment that we deserved for our sins so we would not have to bear it. He did not relish suffering but He submitted Himself to suffering because of His great love. Hundreds of years before Christ was born, Isaiah describes in remarkable detail how the Messiah would suffer on behalf of others.

This evening before we look at the main theme we are going to look at 3 passages among many which talk about the lamb. And hint at sacrifice

Genesis 22:7 and Exodus 12:12.
John 1:29 and 35

INTRODUCTION to the Passage
The passage that we are going to look at tonight is rich in poetic language in fact it is known as one of Isaiah’s servant songs. Of which the poetry, the lyrics, the language and pictures are rich with description and impact.
There are five main descriptions. Five main scenes and five main themes that come to us from this passage that we are going to attempt to look at this evening.

The Picture of Substitution, which is the language of exchange.
The Picture of Propitiation, which is the language of sacrifice.
The Picture of Ransom, which is the language of trading.
The picture of Justification, which is the language of the law courts.
The Picture of Reconciliation, which is the language of relationships

In this study we consider the question “What is his purpose?”
So what does this passage tell us about his purpose?

(1) The Picture of Substitution. Vv 4-6
The language of exchange.
The graphic picture of a substitute.
In the O.T. The animal sacrifice—Substitution
The animal died in place of the offender.
The offender deserves punishment
The offender is exchanged with the victim.
Jesus Christ stood in our place.

(2) The Picture of Propitiation. Vv 8 &10
The language of sacrifice.
The meaning of propitiation.
The satisfying of someone else’s anger.
The turning aside of God’s Wrath.
The blood on the lintel in Exodus 12:
The anger of God is not satisfied until payment is made in full.
Jesus Christ averted God’s anger from us to him.

(3)The Picture of Ransom. Vv 5
The language of trading.
Ransom or redemption requires a payment
PawnBrokers, Hostages, Etc…..
Bible declares we are prisoners
Unable to free ourselves.
Condemned to a lost eternity.
God will not free us by simply wishing it.
An appropriate payment needs to be made.
Wholeness – (Healing) comes from a payment -(Stripes)
Jesus Christ frees us from the guilt and power of sin by paying the ransom.

(4)The Picture of Justification. Vv 11
The language of the law courts.
We find our selves in the law courts.
We are measured against the law.
We are guilty of breaking the law of God.
We are under condemnation by that same law.
But what’s this, someone wants to take our place.
We are acquitted and the other is condemned.
Wait he not only takes our place but we take his.
Not only acquitted but declared righteous.
Not only have a legal standing but a transformed status so that we live different lives.

(5)The Picture of Reconciliation. Vv 10
The language of relationships.
“Seed” Children, Offspring—speak of relationship..
The description here is of a broken relationship mended.
The breakdown in relationship between god and Mankind has been bridged.
The problem has been removed.
The ministry of the servant has put an end to the hostility.
Sin has broken the relationship with God and we lived outside of his will.
through the death of Jesus Christ we have been brought near to God and he invites us to be in relationship with him again (Luke 15)

Third verse of the hymn “Christ Triumphant Ever Reigning”
Suffering servant, scorned, ill-treated,
victim crucified!
death is through the cross defeated,
sinners justified:
Yours the glory and the crown,
the high renown, the eternal name.

The Gospel of John (Chapter 1:1-18)

studyandpreach — Wed, 26 Jul 2006 11:52:57 +0000

BIBLE STUDIES BASED ON THE HYMN “Christ triumphant ever reigning.”

Part One

Title: Word Incarnate
Text: John 1:1-18

Introduction to John 1:1-18.
Where has the Awe and Wonder gone?
Christmas is fast becoming the time for Santa, tinsel, turkey, Christmas trees and Argos. Even in the church generally Christmas is about Carols, Angels, shepherds, and a very small baby Jesus.
John has none of these and certainly Johns picture of Jesus is less than small.

As we seek to understand this passage, we are going to look at the three main parts of this passage.
1, vv 1-3. What does this passage teach us about Jesus?
2. vv 4-9 & 14. Understanding John’s pictorial language in the theme’s of light and life.
3. vv 10-13 What is an appropriate response to the Jesus he introduces us to?

1.WHAT DOES THIS PASSAGE TEACH US ABOUT JESUS? vv 1-3.
Understanding who John’s Jesus really is.

A, vs 1—”WORD” – Logos. The embodiment, the full expression of who God is. The express full, personal revelation of God. We compare Philippians 2:6-11 and Colossians 1:15-20 to help us even further.
This Word is God. Jesus is God, Absolutely Divine.

B, vs 2—”IN THE BEGINNING” Not “He began with God” or “He began in the beginning” A statement not of origin but of activity he was in the beginning with God Just as this church was formed and planted by those who had a desire to see an evangelical word established here at Measbro dyke. They were in the beginning of this church, they did not coming into being at the beginning of this church but they were involved in the beginning of it. The same is true of Jesus. This passage does not speak of a starting point for Christ but speaks of his eternal characteristics. Absolutely Eternal.

C, vs 3— “MADE BY HIM” We compare Colossians 1:16 with John 1:10 and this verse. We find that in John’s prologue he declare this almost as a hymn of praise that cascades down through the ages. O the wonder and majesty of Jesus. Who shared in the creation of this world with father and spirit John declares his supremacy. “MADE BY HIM, FOR HIM, and THROUGH HIM””

2. THE THEMES OF LIGHT AND LIFE vv 4-9 & 14.
Understanding John’s pictorial language in the theme’s of light and life.

Jesus as LIGHT AND LIFE.
We look for a few moments in our study this evening to two old testament themes “LIGHT AND LIFE” John uses this as maximum impact . “Life” is mentioned 36 times in the gospel of John.
In the other gospels “Life” is only mentioned 17 times.

So it is an important theme of John in His Gospel. Through the pages of the Old Testament we find from God’s people time and time again a cry for God to act. We hear prayers for a transformation to take place, and at the same time we are confronted by his own people’s sin and rebellion against there God. From the time of Adam to the moment of the birth of Jesus, humanity is plunging deeper and deeper into sin and degradation? Where there is much religion and ritual but none or very little regard for the true ways of the Lord. But at the same time as all this, hope is being held out by the many prophets who are called to chastise the nation, such as Isaiah (Isa 7:14 and Isa 9:2 and 6-7) “Light” and “Life” are O.T. themes that speak of a wonderful transformation.

The gospel of John opens with a cascade of this same glory, he tackles his gospel somewhat differently to the other Gospel writers. John announces Jesus in a different way. You cannot fail to see the greatness, the glory and the wonder that John proclaims in his gospel. John’s testimony is designed to have a maximum impact on those who are hearing or reading it. The prologue In a nutshell is this “Life” is the solution for a spiritually dead world and “Light” is the only solution for a world trapped in spiritual darkness. Jesus he is the “Light and the life” Not shining his glory from Heaven but glory revealed here in the darkness and the deadness of sinful humanity. Vs 14 “ and the word was made flesh” and we beheld his glory. We have seen his light, we have seen his life.

3.AN APPROPRIATE RESPONSE vv 10-13
Understanding what is an appropriate response to the Jesus he introduces us to?

A, Recognising Him: Not as a Small Jesus confined to the stable. Not as a human who did Good things, but as the Word Eternal, the Word Creative, and the Word Incarnate.

B , Receiving Him: Fully relying on Him, Trusting Him.

C , Not Ignoring Him: Having our lives and homes shaped by Him.

D , Not relegating Him: Not just Sunday only. But Lord of our entire lives.

E , Serving Him: Offering our Hearts, Minds, Wills, Bodies as a living act of worship.

Second verse of the hymn “Christ Triumphant Ever Reigning”
Word incarnate, truth revealing,
Son of Man on earth!
power and majesty concealing
by your humble birth:
Yours the glory and the crown,
the high renown, the eternal name.

The book of Acts (Chapters 1-16)

studyandpreach — Wed, 26 Jul 2006 06:51:29 +0000

The basics of a missionary church (Part Five)

Text: Acts 1-9
Title:The Person of Believing Faith

What can God do through individuals like us? The most unlikely people. The weak, the helpless, the intimidated, the vulnerable, and you thought I was speaking about you. No them in the book of acts. People just like us. Called as witnesses of the resurrection. We are going to look at some passages that highlight some of them, and the Holy Spirit given confidence that they had. These were people of believing faith.

Peter
Acts 2:14-41

Stephen
Acts 6:8-15

Philip
Acts 8:26-40

Saul
Acts 9:1-9 & 19-22

Timothy
Acts 16:1-5

People called to an incredible journey. A gospel shaped people, with hearts on fire, with the life of God within them. Outworking the commission of Jesus in their own context, confident in the gifts and resources that God had given them. Filled with the Holy Spirit and despite their own weaknesses and trials they received the blessing of God, and they saw individuals and whole communities transformed where ever they went.
Wonderful isn’t it? And God has called us to the same task.

The book of Acts (Chapter 2:42-47)

studyandpreach — Wed, 26 Jul 2006 06:43:50 +0000

The basics of a missionary church (Part Four)

Text:Acts 2:42-47
Title:The Call to Significant Fellowship.

Introduction:
The church is designed to be a supernatural community, where the Holy Spirit is Lord and life giver to a dynamic community.

1.New Testament Church Life – a Spirit-filled people. (2:42-47)
A dynamic community. (Acts 1:8)
A shared experience.
A body in action. (Romans 12 and 1 Corinthians 12)

2.Four Commitments (2:42)
to learn, (Apostles teaching)
to care, (Fellowship)
to remember Jesus (Communion)
to pray (Prayer)

3.A Picture of life in the kingdom of God (2:44-47)
Caring
Joyful
Transparent
Hospitable

4.The Impact of significant fellowship.
Impact One: Church Growth – “The Lord Added” vv 47
Impact Two: Awe-“Everyone was filled with Awe” vv 43
Impact Three: Distinctiveness – “favour of all the people” vv47

Conclusion:
What God has instituted in the church is amazing. A significant community of spirit filled people, praying and serving together.
Amazing indeed. What can we take away from this passage today for our lives and our church’s. Could it be that God is prompting us to be this kind of community in the world today. Instead of entertaining and accommodating the psychology of today’s post modern society, could it be that God is calling to return to the significance of this kind of fellowship.

Questions
Describe the fellowship of the believers in this young church, including their priorities (vv. 42-47)

What do you think it would be like for the Lord to add daily to the numbers of your fellowship – those who are being saved.

Look again at the four commitments of the early church and ask yourself the question how committed am I to these?
1. to learn, (Apostles teaching)
2. to care, (Fellowship)
3. to remember Jesus (Communion)
4. to pray (Prayer)

What keeps the church from experiencing this kind of fellowship now?

What is the closest you have come to experiencing the kind of close fellowship described in Acts?

What made the early church so appealing to others?

Reflection:
Continue to reflect on the fellowship of the believers as described in this chapter. Re-write the last paragraph (vv 42-47) applying it to your
specific situation today. For instance, what does it mean for you and your church to devote yourselves to the apostles teaching, to the fellowship, to the breaking of bread, to prayer?

The Book of Acts (Chapter 2:1-4)

studyandpreach — Wed, 26 Jul 2006 06:25:55 +0000

The basics of a missionary church (Part Three)

Text:Acts 2:1-4
Title:Ruach the breath of life

Supplementary Passages:
Genesis 2:7
Ezekiel 37:1-14
Ephesians 2:1-6

Key Passage:
Acts 1:1-4

1. The outward sign
OT Celebration (First Fruits)
All together in one place,
God gives signs of sound (Wind)and sight (Fire).
In OT a loud sound often accompanied an encounter with God
What has arrived is an all-encompassing divine presence.

2. The inward experience.
Those on whom the outward sign rests experience an inner filling with the Holy Spirit.
An inward Equipping and Reviving.
As the Spirit inspires their speech, the gift of human languages other
than their own native tongues.
Here is a further sign that something extraordinary has happened.
Acts 1:8 is being fulfilled all at once.

Conclusion:
What of Pentecost does God want the church to expect in its life today?
What is repeatable? What is unrepeatable? What ever we think in any age we should expect to find a church filled with the Holy Spirit, powerfully enabled to bear witness to Christ and his gospel. If we are not so experiencing the Spirit’s filling, why? Have we met the conditions of expectant prayer and cleansed lives? That is Pentecost’s challenge. But what is its comfort? God has not abandoned his church. If he sent his Spirit before, he can do it again.

Questions
What highlights would a reporter who is at the scene on this day of Pentecost likely to mention?

What would it feel like to be one of the disciples at this scene?

How do the Jews see the power of the Spirit demonstrated?
How do they respond? (vv, 5-13)

How has our life and witness been affected by the gift of the Holy Spirit?

How does the life and purpose of you church compare to this group?

How does your church need to change in order to experience the power of the Holy Spirit and become a more effective witness?

What might your church look like if the Holy Spirit invited himself to one of you worship services?

Reflection:
When are you most aware of the Holy Spirit? Reading scripture, in praise and worship, in praying for others, in sharing in a group like this?

How would you describe your experience with the Holy Spirit now? On fire, a glowing ember, up in the air, gone with the wind.

The Book of Acts (Chapter 1:12-14)

studyandpreach — Wed, 26 Jul 2006 06:21:30 +0000

The basics of a missionary church. (Part Two)

Text: Acts 1:12-14
Title: Extraordinary Prayer

And so to Acts. Altogether, there are about thirty references to prayer in Acts. Two thirds of these are about individuals praying. They are important, and there are valuable things we can learn from them – we can focus on them another time. It would be good to focus on the corporate acts of worship in the book of aacts..

Acts 1:12-14
Acts 2:42-47
Acts 4:23-31
Acts 12:5
Acts 13:1-3

There are some great lessons to be learned from tracing prayer through the book of Acts and asking two questions. What did they pray for, and How did they pray?

How did they pray?
They prayed together as a community
They prayed together constantly Is was high in their priorities.
They prayed together on the basis of God’s character.

What did they pray for?
They prayed together for God’s purposes to be achieved.
They prayed together for God’s people to be appointed.
They prayed together for God’s power to be unleashed.

Conclusion:
What difference would it make to our life together if this was what we prayed for?
If we only take one thing away from this, I hope we will see how relentlessly God-centered the early church was in its praying. I hope this will encourage us to be God-centered in our praying too – both in what we pray for, and in how we pray. And my prayer is that we shall put this kind of God-centered praying at the heart of all that we do as a body of His people.

Questions:
How would you be praying if you were in this group of believers?

What is the value of praying together?

How are you affected when you pray with other believers in this way? Especially when you consider your part in the task of making Jesus known.

What do you find in these passages to equip, motivate and give you confidence to complete the task that has been set before you?

Reflection:
Reflect on what it means for you to be Jesus’ witnesses in Jerusalem, Judea, Samaria and the ends of the earth. Where is your Jerusalem- those closest to you who need to know Jesus? Your Judea – your nation? Your Samaria – those in your world who are different from you,for whom you would have to cross the lines of culture and prejudice and move out of your comfort zone to love? What is your role in taking the good news to the ends of the earth? What might that look like in practice?

The Book of Acts (Chapter 1:1-9)

studyandpreach — Tue, 25 Jul 2006 20:54:18 +0000

The basics of a missionary church (Part One)

Text: Acts 1:1-9
Title: The Call to Passionate Obedience

A, God still has a plan for the world. His plan is intact.
His passion is powerful, his compassion is endless, his patience is infinite, His commission is echoing around the world today.

B, God still has a plan for the church. His plan is unchanged for the church.
A Missionary Church. Not an institution, but a living representation of God on the earth. His body, here and now. Displaying his power, in his way, using his resources, and seeing his blessings in our villages, towns and cities.

C, God still has a commission in Christ. We start with the most basic building block of the missionary church. The great commission- The Call to Go. The call to passionate obedience.

Matthew 28:16-20

Mark 16:15-20

Luke 24:45-53

John 20:19-23

Acts 1:1-9

• “How serious is God about the world in which the early disciples were living”?
• “How serious is God today, about the world in which we are living?”
• “Has his plan diminished in any way?”

Reflection:
If Jesus were here in the flesh and he sat down beside you this evening and said “Here is the where with all, for the salvation of the world, I’m entrusting this with you” How would you feel about this?

Conclusion:
You may think that you are weak, under skilled, vulnerable, afraid, intimidated. Listen to the testimony of a lone disciple, who knows your fear, your vulnerabilities, who feels you weaknesses and intimidations, and hear the power in his words. (John 1)

The Epistle of Paul to the Ephesians (Chapter 1:1-10)

studyandpreach — Tue, 25 Jul 2006 18:32:45 +0000

Text: Ephesians 1:1-10
Title: Chosen, Chosen, Chosen

1.Chosen When? In Our Weaknesses we were chosen.

In 1 Corinthians 1:27-29 Paul says this ‘But God has chosen the foolish things of the world to put to shame the wise, and God has chosen the weak things of the world to put to shame the things which are mighty; 28 and the base things of the world and the things which are despised God has chosen, and the things which are not, to bring to nothing the things that are, 29 that no flesh should glory in His presence. Paul says to the church in Ephesus Vs 4 ‘He chose us in him’

A. God chooses us in the weakness of our ungodliness. Romans 5:6-7‘For when we were still without strength, in due time Christ died for the ungodly. 7 For scarcely for a righteous man will one die; yet perhaps for a good man someone would even dare to die

B. God chooses us in the weakness of our own sin. Romans 5:8 8 But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us’

Contextual Application: For the church in Ephesus, Paul in V 4 writes ‘That we should be holy and without blame before Him’ The opposites to holy and blameless are defiled (In need of cleansing) and deserving of judgement. Paul writes to a church that is feeling intimidated and low. Perhaps they feel bullied by the pressures of everyday life. They needed reminding of what God had done for them in Christ. They need reminding of the grace of God. God has cleansed them, he has made them holy by including them in Christ’s sacrifice.

Contemporary Application: Does God wait for us to be holy before he does something? NO. Does God only deal with good people? NO. I’m Chosen despite who I’ am.

2.Chosen How? I’m Chosen by God alone (Vs 4 ‘HE chose us’)

In 1 Samuel 16:7 we find these words ‘But the LORD said to Samuel, “Do not look at his appearance or at his physical stature, because I have refused him. For the LORD does not see as man sees; for man looks at the outward appearance, but the LORD looks at the heart.” And also in Vs 12 ‘And the LORD said, “Arise, anoint him; for this is the one’ we find Paul saying to the Ephesian church the words ‘HE CHOSE US’

A. In God’s choosing we were not an after thought. Romans 8: 28-30 28 And we know that all things work together for good to those who love God, to those who are the called according to His purpose. 29 For whom He foreknew, He also predestined to be conformed to the image of His Son, that He might be the firstborn among many brethren. 30 Moreover whom He predestined, these He also called; whom He called, these He also justified; and whom He justified, these He also glorified. God was thinking about us before the creation of the world. This has confused and divided the church down through the ages, but this is the majesty of God’s sovereignty .

B. In God’s choosing there is no influence. When we think about God choosing before the foundation of the world, we can say that there was nothing to influence God to choose us. At that time nothing to influence God to choose us or reject us. No human influence, no good works, no advocates on our behalf. Only God choosing on the basis of his grace and favour. A gift from God. It’s simply by his own goodness that he takes hold of us. Not by our intellect, or our religious affiliations.

Contextual Application. For the church in Ephesus. To whom Paul writes. This will come as a great comfort and encouragement. That they are reminded that It is not on the basis of human desire or influence, that they have come to God through Christ. But on the basis of God’s provision of spiritual blessing. See Vs 3 ‘Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ,

Contemporary Application: Whatever way we look at it God is sovereign. He chooses you and I not on any other basis but his grace and goodness. He is not phased by who we are or what we have done. Nothing is impossible for the God who chooses because of unlimited grace and abundant mercy.

3.Chosen Where? One Time Zone three places (Vs 4 Eternity)

Quote: Warren W Wiersbe says this of Ephesians 1:4 in his Bible Exposition Commentary ‘As far as God the father is concerned you were saved when He chose you in eternity past, but that alone does not save you. As far as God the son is concerned, you were saved when he died for you on the cross. As far as God the Holy Spirit is concerned you are saved when you yield your life to him in the here and now.’
What began in eternity, was fulfilled at the cross and wonderfully touches our lives in the present and this will also continue through eternity.

A. Chosen in Time Past. Chosen in the heart of God Deuteronomy 7:6 ‘For you are a holy people to the LORD your God; the LORD your God has chosen you to be a people for Himself, a special treasure above all the peoples on the face of the earth. 7 The LORD did not set His love on you nor choose you because you were more in number than any other people, for you were the least of all peoples; 8 but because the LORD loves you, and because He would keep the oath which He swore to your fathers, the LORD has brought you out with a mighty hand, and redeemed you from the house of bondage, from the hand of Pharaoh king of Egypt.’

B. Chosen on the cross. Chosen in the Work of Christ on the cross. Romans 6: 5
‘For if we have been united together in the likeness of His death, certainly we also shall be in the likeness of His resurrection, 6 knowing this, that our old man was crucified with Him, that the body of sin might be done away with, that we should no longer be slaves of sin. 7 For he who has died has been freed from sin. 8 Now if we died with Christ, we believe that we shall also live with Him, 9 knowing that Christ, having been raised from the dead, dies no more. Death no longer has dominion over Him. 10 For the death that He died, He died to sin once for all; but the life that He lives, He lives to God. 11 Likewise you also, reckon yourselves to be dead indeed to sin, but alive to God in Christ Jesus our Lord.’

C. Chosen in the here and now. Chosen in the ministry of the Spirit today. God confirms his choosing today, by giving assurance of salvation, by his spirit. The inner knowledge that you are saved. A spiritual understanding that God has chosen you.

Contextual Commentary: For the church in Ephesus. This good news of God’s choosing would have brought a great amount of Comfort and strengthening.

Contemporary Application: God’s choosing is an eternal plan it is not something that has been hatched on the run, but a carefully thought out eternal plan. All things point to it and away from it.

4. Chosen Why? Nothing more and nothing less than Love. (Vs 4 ‘Love’)

In John 3:16 we find this well known verse, that has a lot to do with God’s choosing. ‘For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life.’

In 1 John 3:1 we find this‘Behold what manner of love the Father has bestowed on us, that we should be called children of God! Therefore the world does not know us, because it did not know Him’.

A. Chosen because God wants a relationship with us. God’s whole plan in his choosing is so that he can have a relationship with us. He desires to be in a relationship with his creation. This has always been his desire. This is why he has chosen.

B. Chosen because God is in Love with us. The Whole basis of his choosing is that he loves us, with an everlasting love the O.T. states in more than one place.

Epistle of Paul to the Ephesians (Chapter 2:4-5)

studyandpreach — Tue, 25 Jul 2006 18:15:34 +0000

Text: Ephesians 2:4-5
Title: Alive, Alive, Alive.

1. The Plan of God in making us alive… (v. 4-5a)
“But…………….. God…” This is the gospel in a nutshell.
What have we become?
Paul is not only showing in the first 3 verses what Ephesian society was like but outlining what any society will be like when they reject God, when they walk in disobedience, when they silence the voice of the gospel and follow after other Gods. But there is such a thing as a breakthrough. A defining moment. A Kairos time, a God given moment when change is not only possible but inevitable.

God has made us alive. On the cross through the death of Jesus Christ, God has made us alive. On resurrection morning, when Christ rises from the dead God has made us alive. On the day of Pentecost when God sends the Spirit on the early church, God has made us alive. Through the work of the Holy spirit in our hearts when we are seeking, when we are far from him, he has made us alive. When we give our lives to Christ at conversion he has made us alive. When we walk with him in fellowship he has made us alive. This is his one time only plan to make us alive with Christ.

We are helped in these verses by the words ‘But…….God’ These words help us to unwrap the thoughts of Paul, and therefore help us unwrap the plan of God.

The word “But” is a conjunction…which tells us the story is not over. Whatever is going on there is always more to happen when God is in Control.

The word “But” speaks of a contrast…living lives that are not pleasing to God, but wait something different is heralded by the word “But”. This kindles in us some hope that things can be different.

The word “God” points us to hope…which is found outside of ourselves. Life in the first 3 verses of this chapter displays to us the hopelessness that abounds in the Ephesian world and also in ours. Paul says “God” he points the church to contemplate something greater than life itself.- God. God gives us hope.

The word “God” gives us assurance…that the hope we speak of is a certainty. When we confess the greatness of God as the bible sees him we can have ultimate confidence in his goodness, in his power, in his love, in his value of our lives.

2.The Power of God in making us alive… (vs. 4-6)
Four descriptions of God’s activity and power in making us alive that encourage assurance.

He loves us . . . with a powerful love. Vs 4 ‘But because of his great love for us, God, who is rich in mercy’
“His great love . . .” (v. 4) Why is it great?
“Even when we were dead in transgressions”

He quickened us . . . KJV uses this for ‘Made us alive’ (NIV)
Quickened means to “regenerate” or impart life. This happens whether we feel it or not.

He raises us…. to new lives as citizens of heaven. Vs6’ ‘And God raised us up’
“He hath delivered us from the power of darkness and hath translated us into the kingdom of his dear Son.”Colossians 1:13

He seats us… in Christ Jesus. Vs6 ‘….and seated us with him….’
“But this man (Jesus Christ), after he had offered one sacrifice for sins for ever, sat down on the right hand of God.” Hebrews 10:12 .

By his power this is what God has done, this should instil in us a thankfulness that overflows in praise despite anything that goes on in our lives.

3.The Purpose of God in making us alive… (v. 7)
That in the ages to come He might show us and others: We are the ‘Trophies of Grace’, the outcome of the cross.
We demonstrate in and by our lives the wonder working power of his grace.

We reveal the wonderful kindness and love He has toward us. We are what Jesus calls ‘salt and light,’ We flavour society and give much needed guidance.

We show in our lives that all we have is in and through Jesus. Peace, Joy, Love, Security, Assurance, Eternal destiny are not something to be earned from God. But a sweet gift from Him to us.

As true as all these things are there is one final thought from vs10 ‘ ….created in Christ Jesus to do good works,…..’

Our Calling, Our ministry, Our Vocation in this new life, where-ever we might be is to ‘good works’ These good works bear out and validate this new life that God has given us. Good works are a witness to what God has done.

The Second Epistle of Timothy (Chapter 1:5)

studyandpreach — Tue, 25 Jul 2006 18:08:31 +0000

Text: 2 Timothy 1:5
Title: Faith not Fable
1.What kind of faith Paul was talking about?
Paul knew what this kind of faith was.
Paul knew that this faith would bring in the blessings of God.
Paul had experienced this kind of faith in his life.
Paul encourages young Timothy about his faith.
Paul could see this faith in Timothy.
What kind of faith does God see in us?
Faith that was firmly resting on the good news of Jesus.

2.The blessings of salvation are received through faith.
Justification and Peace with God – Romans 5:1-2; Galatians 2:15-16.
Forgiveness – Luke 7:48-50; Acts 10:43
Adoption into God’s family – Galatians 3:26
The gift of the Holy Spirit – John 7:38-39; Galatians 3:2; Ephesians 1:13
Protection through God’s Power 1 Peter 1:5
Access to God Ephesians 3:12; Hebrews 10:22
New Life Galatians 2:20
Sanctification Acts 26:17-18.

3.This kind of faith Breathes life in us Vv5
‘which first lived in your grandmother Lois and in your mother Eunice and, I am persuaded, now lives in you also’
Living faith. – Something more than a Sunday Faith.
Faith that is alive, on fire.
An unquenchable belief in the power of Jesus.
This kind of faith does not depend on your social standing, church involvement, or personal ability.

4.This kind of faith carries us in the Future Vv5
‘which first lived in your grandmother Lois and in your mother Eunice and, I am persuaded, now lives in you also’
Faith that lasts, that remains with us through thick and thin.
Faith that meets the challenges head on.
Faith that doesn’t Shrink in the darkness
How much faith do you need? (Matthew 17:20)
How powerful is faith in Jesus. (Ephesians 6:16)

Conclusion:
We can get by in life without all sorts, but not without faith.
Without faith we are as Christians adrift in the water without a paddle.
With out faith we are directionless, and vulnerable.
Belief determines your direction in life.
What do we believe that Jesus has done for us/

The Epistle of James (Chapter 1:17-18)

studyandpreach — Tue, 25 Jul 2006 17:59:02 +0000

17 Every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like shifting shadows. 18 He chose to give us birth through the word of truth, that we might be a kind of firstfruits of all he created. (NIV) JAMES 1:17 &18

Introduction:
God’s Providence. What is it?
James 1: A passage on temptation, a strange place to find a harvest sermon Vs 13-18 explains the source of temptation, but also explains the source of providence and provision.
Creation is the gift of God’s quiet providence. The overarching sovereignty of God may not always be expressed in mighty acts. But we can see the gift of God’s quiet providence in the seasons of the year. A visible reminder of God’s sovereignty and perfection and nothing less.

(a) The gifts are nothing less than complete:
James 1:17a
NIV” Every good and perfect gift is from above,
KJV “Every good gift and every perfect gift is from above”

Good – Useful, Profitable- A reflection of God’s goodness
Perfect – Completeness, wholeness, mature, full grown.
Gift- God the giver, not man the giver. Different concept.

(b) The giver is nothing less than unchanging:
James 1:17b
NIV “coming down from the Father of the heavenly lights, who does not change like shifting shadows”
KJV “and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning.”

Father of the heavenly lights, – An interesting way of saying God., Lights –presumably the stars and planets. (Father -Creator.)
No variableness- Does not change, Stable, Constant, Secure, Dependable.
NIV: ” shifting shadows”
KJV: “shadow of turning.” Changeable,

(c) The word is nothing less than gracious :
James 1:18
NIV “He chose to give us birth through the word of truth, that we might be a kind of firstfruits of all he created.”
KJV ” Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures.”

The Word- God’s way, (Genesis – Creation) God’s choice.
First fruits - We are part of God’s Creation .We are Included. O.T Image- meaning. A portion of the initial harvest, given back to God as an offering. Return to Creation- Adam and Eve, Serving God in relationship with Him.
Begat = Birth- A beginning. The God of Beginnings.

Conclusion:
The giver’s gift of creation is a sign of His grace toward us.
The Lord pours out his blessings, in plenty towards us. In the words of Peter in 2 Peter 1:3 His divine power has given us everything we need for life and godliness through our knowledge of him who called us by his own glory and goodness.

The Second Epistle of Peter (Chapter 1:1-4)

studyandpreach — Tue, 25 Jul 2006 17:41:17 +0000

Text:2 Peter 1:1-4
Title: Fully Rely on…………..

1Simon Peter, a servant and apostle of Jesus Christ, To those who through the righteousness of our God and Saviour Jesus Christ have received a faith as precious as ours:
2Grace and peace be yours in abundance through the knowledge of God and of Jesus our Lord. 3His divine power has given us everything we need for life and godliness through our knowledge of him who called us by his own glory and goodness.4Through these he has given us his very great and precious promises, so that through them you may participate in the divine nature and escape the corruption in the world caused by evil desires.

1. Fully rely on the power of Christ – 2 Peter 1:1-3
What does it look like to fully rely on the power of Christ.

Commit yourself to the principle of giving:
John 3:16; Psalm 23:5; Heb 1:1-4
Commit yourself to the principle of receiving:
John 1:12 ‘right’ translated “Power” Gk -Exousia – Endued with Ability or strength.
Acts 1:4 and 1:8. “Power” – Gk – Dunamis

2. Fully rely on the promises of God – 2 Peter 1: 4
What does it look like to fully rely on the promises of God?

Believe in the significance of God’s Promises:
“Great”. = Powerful, Strong, Dependable, Stable, Unshakable. “Precious” They speak of God’s commitment to us, they speak of love, they speak of a God who carries us through.

Believe in the capacity of God’s Promises:
“Participate in the divine nature” What does this mean? It means literally that we may be sanctified and fit for the kings use. Transformed by the holiness of God. Brought into resurrection life.

The Gospel of John (Chapter 10)

studyandpreach — Tue, 25 Jul 2006 17:24:20 +0000

Text: John 10
Title: ‘5 things the shepherd wants you to know’

Introduction:
Similarities between John 10 and Psalm 23.
The Heart of the Shepherd / The Heart of God in Scripture
The Parable of the Lost Sheep –Luke 15:4-7

1. HE IS COMMITTED TO YOU: Jn 10:11
“I am the good shepherd. The good shepherd lays down his life for the sheep.”
In his heart he is responsible for you.

2. HE WILL PREPARE THE WAY: Jn 10:4
When he has brought out all his own, he goes on ahead of them,
He knows the way, He prepares the future for us.

3. HE WILL NOT ABANDON YOU: Jn 10:12
The hired hand is not the shepherd who owns the sheep. So when he sees the wolf coming, he abandons the sheep and runs away.
He will not let us down, he remains faithful to us.

4. HE KNOWS WHO YOU ARE: Jn 10:3
The watchman opens the gate for him, and the sheep listen to his voice. He calls his own sheep by name and leads them out.
He knows all about us, even the things we keep secret.

5. HE GIVES HIS LIFE FOR YOU Jn 10:11;15
“I am the good shepherd. The good shepherd lays down his life for the sheep….. and I lay down my life for the sheep.
The great compassion and grace of Jesus

Conclusion:
The Shepherd wants us to trust in him, after all it is better to trust in a shepherd who knows exactly what we need.

The Book of Acts – Chapter 4:1-21

studyandpreach — Tue, 25 Jul 2006 17:13:26 +0000

Passage: -Acts 4:1-21
Title:- “Our Commitment to God”
Key Verse: Vs 12 “Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved”

Introduction:
Philippians 2: 6-11 “The Great Jesus Hymn”

A Commitment that proclaims
(Vs 2; 10)

A Commitment that is Bold
(Vs 8 -12)

A Commitment that is centred on the will of God
(Vs 19-20)

A Commitment that is focused on the Lord Jesus Christ
(Vs 2)

A Commitment that is unstoppable
(Vs 17)

A Commitment that is dependent on the filling and ministry of the Holy Spirit (Vs

A Commitment that speaks hold onto the truth
(Vs 2; Vs 8-12; Vs 19-20)

A Commitment that stands in the victory of the resurrection
(Vs 2, 10)

A Commitment that will keep going on and on and on.
(Vs 20)

The Book of Nehemiah (Chapters 9-10)

studyandpreach — Tue, 25 Jul 2006 16:49:20 +0000

Text: Nehemiah 9:1–38 & 10:1-39
Topic: “Getting right with God”

Introduction:
“Life is an empty city without God at the centre”

The Story so Far- Recap on Chapter 8 (The importance of the Word of God)

In Chapters 9 and 10 we find Prayer and Response, to the word of God, (Chapter alive in their hearts.

In chapter 9 we find the longest prayer in the Bible. (They confess their sins)
In chapter 10 we find the gathered people responding to God. (They take responsibility for living differently)

This great day in chapter 9 sees the children of Israel getting themselves right with God

Look backward AND RECALL THE PAST
Nehemiah 9:6-38.
1. What God has done.
2. What we have done.

Look inward AND REPENT OF YOUR SIN
Nehemiah 9:1–5. This was taken seriously and involved a number of actions.
1. Fasting – A mourning for sin.
2. Sackcloth, (Worn by Mourners and Captives)
3. Dust – Ashes on their heads (A sign of lowliness and humility)
4. Separation – (A sign of holiness)
5. Confession – Owning up, setting the record straight.
6. Worshipping – Putting God at the centre of life
7. Crying out – deep emotional response to God’s presence among them.

Look around AND REMEMBER HIS PROMISE
Nehemiah 9: 8 “You have kept your promise”
1. Chapter 6 Vs 16 Declares that God was true to his promise.
2. Vs 7-8 and 9-21 Speak of the promises of God given to Abraham and to Moses. 22-25 Speak of the promises to Israel under David.

Look upward AND REFLECT ON WHO GOD / CHRIST REALLY IS
Nehemiah 9:5-33 (Look at Synopsis of chapter 9)

Look forward AND BE RESPONSIBLE FOR YOUR FUTURE
Nehemiah 9:38 – 10:39

1. Nehemiah 9:38 An Intentional Agreement
2. Nehemiah 10:29 Set themselves to follow the law of God
3. Nehemiah 10:29 Set themselves to obey carefully
4. Nehemiah 10:32 Assume the responsibility for……..
5. Nehemiah 10:35 Assume the responsibility for……..
6. Nehemiah 10:39 We will not neglect the house of our God.

The Book Of Nehemiah (Chapters 1-2)

studyandpreach — Tue, 25 Jul 2006 16:45:32 +0000

Building the Kingdom
The Book Of Nehemiah
Nehemiah Chapters 1-2

Introduction: Sense of Hope
Life in the Kingdom—David
Life in the Kingdom—Now

Nehemiah’s Passion or Hope for the Kingdom 1:1-4
How was this passion stirred in him? – Hearing Bad News
You can sense three things at work in Nehemiah’s heart..
A Yearning for that which was lost.
A Grasp of what God wanted
A Faith in the power of God to restore and reform.

Nehemiah’s Prayer for the Kingdom 1:5-11
Humble prayer is where to begin.

Nehemiah’s prayer has 5 elements to it.
Looking out in Compassion – 1:1-3
Looking up in Dependence – 1: 4-6a
Looking inward with penitence – 1:6b-7
Looking back with Gratitude – 1:8-10
Looking forward with Confidence – 1:11

Nehemiah’s Purpose for the Kingdom 2:1-10
You can’t fit this in with your plans, it has to be your plan.
Nehemiah’s purpose outworked in these qualities
God Confidence despite the scale of the mission (Trust)
Single Vision despite the degree of the opposition (Focus)
Perseverance despite the vastness of the obstacles (No Fatal distractions)
Wholehearted commitment despite past failures (Endurance)
Courage despite the degree of cost and sacrifice (Boldness)
Hope despite the condition of Jerusalem (Great Expectations)

Nehemiah’s Priority for the Kingdom 2:11-20
There’s a smell of urgency in the air
This simply could not be put off.
This could not be left for someone else to do, God called Nehemiah
There was an urgency in his heart
There was a commitment to building now

Conclusion:
There’s a call and a commission for us in this passage
A call to build the kingdom of Christ as disciples.
A call to see God’s will outworked in our city, community.
A call to single vision, God confident, wholehearted mission.

Paul’s Letter to the Colossians (Chapter 26-15)

studyandpreach — Mon, 24 Jul 2006 06:59:23 +0000

Sermon Outline
Text: Colossians 2:6-15, (16-19)
Title: Discipleship is a matter of how you walk.

Meaning of the words “continue to live your lives in him,”
Continue means “to walk”

1a) to make one’s way, progress; to make due use of opportunities
1b) Hebrew for, to live
1b1) to regulate one’s life
1b2) to conduct one’s self
1b3) to pass one’s life

1. Walk as one who is rooted and built up in him.
Rooted - rhizoō
To cause to strike root,
to strengthen with roots,
to render firm,
to fix, establish, cause a person or a thing to be thoroughly grounded

Built up - epoikodomeō
To build upon, build up

2. Walk as one who is established in the faith.
Established - bebaioō
To make firm, establish, confirm, make sure

Faith – pistis
A strong and welcome conviction that God exists and is the creator and ruler of all things, the provider and bestower of eternal salvation through Christ the Messiah through whom we obtain entrance into the kingdom of God

3. Abounding in thanksgiving as you walk.
Abounding- perisseuō
An abundance of , unmeasuarable, that exceeds a measure. That cannot be counted or quantified.

Thanksgiving – eucharistia
Thankfulness, the giving of thanks.