JESUS, SON OF MAN
#857 JESUS, SON OF MAN
Scripture John 1:35-51 Orig. 10/13/89
Passage: The next day John was there again with two of his disciples. 36 When he saw Jesus passing by, he said, “Look, the Lamb of God!” 37 When the two disciples heard him say this, they followed Jesus. 38 Turning around, Jesus saw them following and asked, “What do you want?” They said, “Rabbi” (which means “Teacher”), “where are you staying?” 39 “Come,” he replied, “and you will see.” So they went and saw where he was staying, and they spent that day with him. It was about four in the afternoon. 40 Andrew, Simon Peter’s brother, was one of the two who heard what John had said and who had followed Jesus. 41 The first thing Andrew did was to find his brother Simon and tell him, “We have found the Messiah” (that is, the Christ). 42 And he brought him to Jesus. Jesus looked at him and said, “You are Simon son of John. You will be called Cephas” (which, when translated, is Peter[a]). 43 The next day Jesus decided to leave for Galilee. Finding Philip, he said to him, “Follow me.” 44 Philip, like Andrew and Peter, was from the town of Bethsaida. 45 Philip found Nathanael and told him, “We have found the one Moses wrote about in the Law, and about whom the prophets also wrote—Jesus of Nazareth, the son of Joseph.” 46 “Nazareth! Can anything good come from there?” Nathanael asked. “Come and see,” said Philip. 47 When Jesus saw Nathanael approaching, he said of him, “Here truly is an Israelite in whom there is no deceit.” 48 “How do you know me?” Nathanael asked. Jesus answered, “I saw you while you were still under the fig tree before Philip called you.” 49 Then Nathanael declared, “Rabbi, you are the Son of God; you are the king of Israel.” 50 Jesus said, “You believe[b] because I told you I saw you under the fig tree. You will see greater things than that.” 51 He then added, “Very truly I tell you,[c] you[d] will see ‘heaven open, and the angels of God ascending and descending on’[e] the Son of Man.”
Purpose: Continuing a study from the gospel, here emphasizing the enormity of meaning in Jesus’ reference to himself as “son of man.”
Keywords: Bible Study Parable Christ Identity
Series: John
Introduction
It is interesting, and somewhat surprising, that as quickly as we turn from the Synoptic Gospel, and to John, we turn from the regular teaching of truth in parable form. John never uses the word “miracle,” and he never uses the word “parable.” These were major elements in the teaching ministry of Jesus, yet, John does not incorporate either in his presentation of the life of Jesus. You will find “parable” in the King James (10:6), however, the same word found twice more (16:25, 29) is “proverb.”
While parables are conspicuously absent from this fourth gospel, the use of rich symbolism, and use of “signs,” are conspicuously present.
Herbert Lockyer says that John “describes . . . some twenty days out of the Lord’s public ministry of three years. . . . John lived nearer to his Lord than the other Apostles and seemed to understand the inner significance of His messages more than the others, and supplies us with the suggestive imagery He used in His discourses.”
We are not yet through chapter one, and we have viewed this imagery first hand. There has been the use of the concept “Word” for Jesus. He calls Jesus “Light.” He has John the Baptist identifying himself as “a voice.” Last week, reference was made to the eleven, twelve if we count “son of Joseph,” marks, or signs of Jesus’ identity.
Keep in mind what John himself says toward the end of this powerful rendering of the life of Jesus. 20:30 “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.”
I. We Learn of Jesus’ Intent to Share the Richness of His Life with His Disciples. V39 Jesus “sayeth unto them, come and see. . . . They . . . abode with Him.” Our purpose this morning is to reach where this first chapter concludes. We will pass by nine of the concepts of identity found in this chapter. There is a message in every one. Jesus, Lamb of God, Master, Rabbi, Messiah, Christ, of Nazareth, son of Joseph.
Before leaving this chapter, however, we must find His meaning, “Son of Man.” William Barclay isolates 82 uses of this term in the New Testament. All but one are in the gospels. In Acts 7:56, Stephen said “I see . . . the Son of Man standing at the right hand of God.” Of the 81 remaining uses, all but one (John 12:34, about the crucifixion of the anointed) are on the lips of Jesus.
Revelation 1:13—“And in the midst of the seven candlesticks one like unto the Son of man. . .”
Revelation 14:14—“. . . seated on the cloud was one ‘like a son of man.’”
Hebrews 2:6—“What is man . . . or the son of man that thou visitest him.”
There are other teachings in these verses. Perhaps as many as six of the disciples come to light here. First, there are the two disciples of John the Baptist. V35 tells plainly. John, himself, directs them. You don’t know how tough this is. Or, watch your children go overseas. One of these two was Andrew, V40. Examine the level of discipleship. He went to find Simon Peter, to introduce him to the Master. We honor him still in every reference to “Andrew” clubs. He was big enough to let his convert have the larger place.
An additional word must be said on Simon Peter. He was won by the direct outreach of another. Andrew didn’t wait for him to chance upon Christ. Christ tags him with a change of his name. His name is not changed from rock to pebble. Simon means “one who hears,” a marvelous facility of discipleship. Petra and petros both mean “rock.”
John himself emerges here. Also of Bethsaida, youngest of 12, and of the fishing enterprise (of 4). To him Jesus entrusted Mary. He was called “the disciple whom Jesus loved.”
Jesus went looking for Phillip, v 43. He called both to faith and to follow. Faith meant he had found the Messiah, to follow meant he must tell others.
In that spirit, he sought Nathanael. Nathanael owes his conversion to a friend. He was dealing honestly with his doubts, opening mind and heart to the prospect of truth. “Come and see” said Phillip. V46 Nathanael mocks Jesus, then in V49 professes his faith. V50, 51: Nathanael owes to his conversion the life of fullness.
II. In a Manner of Speaking, We Learn How Jesus Sees Himself. “Ye shall see heaven open, and the angels of God ascending and descending upon the Son of man.” Some, of course, would say that it means nothing more than that. It was out of the common idiom of the day. The Aramaic bar nasha means Son of man. The Hebrew ben adam means the same.
Isaiah 56:2 “Blessed is . . . the son of man who holds it (justice) fast.”
Psalm 146:3 “Put not your trust in princes, in a son of man in whom there is no help.”
Or, that it was self-disclosure not unlike that found in Ezekiel, where the expression is found eighty-plus times. It is the word from God spoken to his prophet as a specialized address. It denotes his humanity. It contrasts his humanity with power, glory, sovereignty of God.
Daniel is the one, however, who helps us to understand its meaning. He was given to see the personification of the great world powers. He describes the vision (Daniel 7:1-14). It was of four great world powers—Assyria, Babylon, Persia, Greece. For three hundred years they dominated. “A lion with eagle’s wings” (v4); a bear . . . with three ribs in its mouth (v5); a leopard with four heads, and it had dominion (v6); a fourth beast, dreadful, and terrible, with ten horns (v7). V13 “And I saw in the night, visions, and behold, one like the Son of man came with the clouds of heaven . . . And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages should serve him.”
John uses the same imagery in Revelation. 1:7 speaks of the one who “cometh in the clouds.” 1:13 “The one in the midst of the seven candlesticks like unto the Son of man.”
Conclusion
What you must see, what I must see, is Jesus as He is here pictured. Daniel uses the imagery of the God-man. One who is come to serve who is like those whom He has come to serve. Daniel 7:18 “But the saints of the Most High, shall take the kingdom, and possess the kingdom forever, even for ever and ever.” V28 “My cogitations much troubled me” “But I kept the matter in my heart.”
The great need of our time is to see Jesus as He is, as Son of man. Like John’s two disciples in discovering that Jesus was who John was talking about. He (Jesus) was the Word, of which John the Baptist was the voice. Like Simon Peter who was a large chunk of stone, but with care what a useful instrument he would become. Like Phillip, to faith him would be to follow him. Like Nathanael, casting aside our doubts we begin to see the very “heaven open, and the angels of God ascending and descending upon the Son of man.”
It must remain unexplored, but there remains the potential of “son of man” for us. Matthew 12:31f, Mark 3:28f, and Luke 12:10, read “all sins will be forgiven the sons of men.”
HAPPENSTANCE AND HOWBEIT
#843 HAPPENSTANCE AND HOWBEIT
Scripture Acts 4:1-22 Orig. 1/6/79
Rewr. 1/17/87
Passage: The priests and the captain of the temple guard and the Sadducees came up to Peter and John while they were speaking to the people. 2 They were greatly disturbed because the apostles were teaching the people, proclaiming in Jesus the resurrection of the dead. 3 They seized Peter and John and, because it was evening, they put them in jail until the next day. 4 But many who heard the message believed; so the number of men who believed grew to about five thousand. 5 The next day the rulers, the elders and the teachers of the law met in Jerusalem. 6 Annas the high priest was there, and so were Caiaphas, John, Alexander and others of the high priest’s family. 7 They had Peter and John brought before them and began to question them: “By what power or what name did you do this?” 8 Then Peter, filled with the Holy Spirit, said to them: “Rulers and elders of the people! 9 If we are being called to account today for an act of kindness shown to a man who was lame and are being asked how he was healed, 10 then know this, you and all the people of Israel: It is by the name of Jesus Christ of Nazareth, whom you crucified but whom God raised from the dead, that this man stands before you healed. 11 Jesus is ‘the stone you builders rejected, which has become the cornerstone.’[a] 12 Salvation is found in no one else, for there is no other name under heaven given to mankind by which we must be saved.” 13 When they saw the courage of Peter and John and realized that they were unschooled, ordinary men, they were astonished and they took note that these men had been with Jesus. 14 But since they could see the man who had been healed standing there with them, there was nothing they could say. 15 So they ordered them to withdraw from the Sanhedrin and then conferred together. 16 “What are we going to do with these men?” they asked. “Everyone living in Jerusalem knows they have performed a notable sign, and we cannot deny it. 17 But to stop this thing from spreading any further among the people, we must warn them to speak no longer to anyone in this name.” 18 Then they called them in again and commanded them not to speak or teach at all in the name of Jesus. 19 But Peter and John replied, “Which is right in God’s eyes: to listen to you, or to him? You be the judges! 20 As for us, we cannot help speaking about what we have seen and heard.” 21 After further threats they let them go. They could not decide how to punish them, because all the people were praising God for what had happened. 22 For the man who was miraculously healed was over forty years old.
Purpose: Continuing with the Acts study for Adult Church Training, here showing the emergence of a full-blown persecution of the early church leaders.
Keywords: Opportunity Proclamation Opposition Persecution
Timeline/Series: Acts
Introduction
Most of us know very little about persecution in any form, much less about religious persecution. There are many places, however, that it is being experienced today.
The struggle between Jew and Arab is, at its heart, a religious confrontation. The full-scale hostility in Lebanon is drawn with Muslim, Christian, and Jew; and divergent sects within these major religions are opposing their own people. The struggle in Ireland is a struggle between Protestant and Catholic. Many people are being persecuted because they are of one religious leaning rather than some other.
In the early days of our own history, there was serious restriction placed on some religious groups by other religions. You may remember that the Maryland charter had to do with settling Catholic people where they would not be an infringement on non-Catholics. Baptists had great difficulty settling into many of the early land grants. The holders of the grants were wealthy Englishmen. They were of the Church of England. Therefore, preachers of a more fundamentalist persuasion were simply not welcomed.
Even in Virginia this was so. The state is strongly Baptist, home, by the way, of our Foreign Mission Board. But some early Baptist preachers--including Jeremiah Moore, Aaron Bledsoe, and Lewis and Joseph Craig--began to preach Christ. Because they had no Episcopal license, they were arrested. Patrick Henry came to the Court House to defend these men. He stood before the gathered crowd, held up the indictment, and said, “What is the indictment against these men? Preaching the glorious gospel of God! Great God! That is the indictment. Are there no thieves going around unarrested and unconvicted? Are there no murderers upon whom to visit the vengeance of the law, that you must indict and try these men for preaching the gospel?” (S25p49-Fcrd).
Opposition. V3 “And they laid hands on them and put them in hold.” Take a moment to re-examine what was happening among the disciples. Notice the strong link with the temple. A woman in New Orleans spoke of the new-found charismatic faith of her son, studying for the ministry. “Well,” she said, “I’m not much into church.” They take opportunities where they find them, not attracting wealthy, learned, influential people. Every one is a ticket to others. The onlookers are the ones to whom Simon Peter spoke after the healing, and their friends and family who were not present.
Those opportunities were to be occasions where they magnify the Lord. The crucifixion marked their sin. They could not sweep it under the rug. Jesus has given them proof of resurrection. They can no longer evade the question. Acts 3:13 “The God of our fathers hath glorified His Son, Jesus. 3:16 “And His name, faith in His name, hath made this man strong.”
We are no more than a matter of weeks since the crucifixion. The one essential difference now is that Jesus is known to be alive. They were instructed in Acts 1:4 to “wait for the promise of the Father.” They started with 120 (Acts 1:15). They added 3,000 after Pentecost (2:41) and another 5,000 after this healing (4:4).
Notice “howbeit” in 4:4 KJV. Things are beginning to tighten up, but the Holy Spirit more than compensated for their disadvantage. From here on, the pressure mounts, but they will suffer no lack of God’s promise. The officials who gather quickly here, are the same ones who brought sentence on Jesus. They thought that what was done to Jesus would bring His followers to their knees. It did, but not in submission: rather, in prayer.
Suddenly, the fear of dealing with Jesus again is causing them anguish. In 2:22, 3:6, and 4:10, Jesus Christ is referred to as “the Nazarene” or “of Nazareth.” Priests were the religious power structure. They were men of wealth and learning. Many of the Sadducees were priests, wealthy landowners with the most to lose if Rome was forced to intercede. The high priests rejected resurrection to keep order in the temple.
Then Comes the Oration. V8 “Then Peter, filled with the Holy Ghost, said unto them.” Those already mentioned were joined by others. It is the court called the “Sanhedrin.” Most of you have been to Eureka Springs to see the Passion Play, or Calhoun. The Sanhedrin were the officials. 71 high priests were ex officio members of the Sanhedrin. The rulers were high priests’ families. At first the position was hereditary. Between 37BC and 67AD there were twenty-eight high priests, all but six came from four families. (A50p36)
The elders were respected leaders. Of this oration, understand that when the Word is faithfully proclaimed, God blesses it. Acts 6:4 “We will give ourselves continually to prayer, and to the ministry of the Word.” 2 Corinthians “God . . . hath committed unto us the word of reconciliation.” 2 Timothy 4:2 “Preach the word, be instant in season.” 5,000 men became believers. Women may or may not have been present. These went home to families who likewise would believe.
We must not overlook the jailing. Peter, with the gift of speaking out of turn and regretting it, and John, who had the great gift of loving people: These two are suddenly locked away, remembering their Lord’s night of trial and passion; remembering, also, that Jesus prepared them for this. Luke 21:12 “they shall lay their hands on you, and bring you before kings and governors for my name’s sake. . . . I will give you a mouth, and wisdom.” Luke 12:12 “For the Holy Spirit will teach you in that very hour what to say.”
Simon will be the spokesman, and his message will not change. He concentrates on ”the Sent One.” Fifteen times in John, Jesus so uses “pempantos.” Again, meaning that the Jewish fathers crucified Jesus, and that He arose for the dead, that faith in the Jesus of this victory—crucifixion and resurrection—resolves the sin problem.
The actuality of the oration is that Christ is seen in the life of the proclaimer. V13 “They took knowledge of them, that they had been with Jesus.” William Barclay (A50p38) gives us the three salient points of Christian defense: (1) Defense of unanswerable fact—the healed man; (2) defense of utter loyalty to God (obedience); and defense of a personal experience.” H.G. Wells said “The trouble with so many people is that the voice of their neighbors sounds louder in their ears than the voice of God.”
Thus, Opposition Becomes Oppression. V18 “and commanded them not to speak at all nor teach in the name of Jesus.” Here is the first instance of the satanic determination to silence the message of salvation in Christ. We see it in the commercial world’s interest in Santa Claus rather than Jesus.
The political world silences the gospel because it is controversial. Remember the news item from Jackson about the lighted windows in a state office building in the shape of a cross. Some universalist could see it from her home and was offended. A Christian businessman turned on his lights.
The ACLU says “It’s okay to smoke pot, or to jeopardize industry, but don’t talk about Jesus anywhere but at home and church.”
Madeleine Murray O’Hare says, “I want to be free to teach people atheism, but teaching about God should be restricted.”
And for all these years, the song goes on. Peter and John couldn’t be squelched. V20 “We cannot but speak the things we have seen and heard.” History’s clearest mandate is in the resiliency of the word.
Ken Chafin wrote The Reluctant Witness, about learning to apply the word (R33p14): the need for simple basic (related) Bible study; the need for spiritual growth; the need for some basic skills; and the need for practical experience, under supervision.
***THE CONCLUSION TO THIS SERMON HAS BEEN LOST***
A WORD FITLY SPOKEN
#842 A WORD FITLY SPOKEN
Scripture Acts 3:12-26 NIV Orig. 11/29/79
Rewr. 1/2/87
Passage: 12 When Peter saw this, he said to them: “Fellow Israelites, why does this surprise you? Why do you stare at us as if by our own power or godliness we had made this man walk? 13 The God of Abraham, Isaac and Jacob, the God of our fathers, has glorified his servant Jesus. You handed him over to be killed, and you disowned him before Pilate, though he had decided to let him go. 14 You disowned the Holy and Righteous One and asked that a murderer be released to you. 15 You killed the author of life, but God raised him from the dead. We are witnesses of this. 16 By faith in the name of Jesus, this man whom you see and know was made strong. It is Jesus’ name and the faith that comes through him that has completely healed him, as you can all see. 17 “Now, fellow Israelites, I know that you acted in ignorance, as did your leaders. 18 But this is how God fulfilled what he had foretold through all the prophets, saying that his Messiah would suffer. 19 Repent, then, and turn to God, so that your sins may be wiped out, that times of refreshing may come from the Lord, 20 and that he may send the Messiah, who has been appointed for you—even Jesus. 21 Heaven must receive him until the time comes for God to restore everything, as he promised long ago through his holy prophets. 22 For Moses said, ‘The Lord your God will raise up for you a prophet like me from among your own people; you must listen to everything he tells you. 23 Anyone who does not listen to him will be completely cut off from their people.’[a] 24 “Indeed, beginning with Samuel, all the prophets who have spoken have foretold these days. 25 And you are heirs of the prophets and of the covenant God made with your fathers. He said to Abraham, ‘Through your offspring all peoples on earth will be blessed.’[b] 26 When God raised up his servant, he sent him first to you to bless you by turning each of you from your wicked ways.”
Purpose: Continuing study from the Book of Acts for Church Training, calling attention to the opportunity of the early church to speak the gospel creatively.
Keywords: Christ Lordship Crucifixion Resurrection
Timeline/Series: Acts
Introduction
Given a title, this study would have to be “A Word Fitly Spoken.” You probably recognize it, however, as taken from the Book of Proverbs (25:11). It is a beautiful statement from one of the most used, and least abused portions of scripture. The lines of holy scripture roll off the tongue as beautifully as a highland brook rolls out of the hills. It captivates us with its meter as well as its message.
“A word fitly spoken is like apples of gold in vessels of silver.”
The ability to speak a needed and necessary word at the appropriate time is a rare and unique gift. It is like a table vessel of great beauty and filigree, containing fruit that is at its highest degree of loveliness as well as taste. One can almost find it unnecessary to bite into such fruit to be able to taste this delectable flavor. In times of great duress or decision, words can be like that. When the right word is spoken, all parties involved feel the constraint of propriety.
It was particularly important to the early church, not only that they had the right word for the times in which they lived, but that they might also deliver it in a timely manner.
“But the Lord stood with me and strengthened me, so that the message might be preached fully through me, and that all the Gentiles might hear.” 2 Timothy 4:17.
So, a man was healed, miraculously, spontaneously. A crowd gathered, opportunistically. Simon seizes the occasion to share. They are at the Temple, just inside the gate called “Beautiful,” upon a colonnade known as Solomon’s Porch. Simon spoke to the people about Jesus. Remember, Jesus had spoken from this very place, perhaps to some of these very people. He responded to their questions about His being the Messiah.
“The miracles I do in my Father’s name speak for me, but you do not believe…”John 10:23.
Another stone is about to be added to the wall of disbelief that the Jews are building around themselves. They rejected Jesus, Himself. They are about to reject this opportunistic message about Jesus. The persecution and dispersion of the believers grows daily more intense. Now is the time for “a word fitly spoken,” for before many weeks have passed, opportunity will have come and gone. For now, let’s look at Simon’s message and examine it.
I. First of All, Let Him Define What has Happened. V12f “Men of Israel, why do you marvel at this? Or why look you so intently at us, as though by our own power or godliness we had made this man walk? The God of Abraham, Isaac, and Jacob . . . glorified His servant Jesus, whom you delivered up . . . the faith through Him . . . has given this perfect soundness.”
The men of Israel are made to face the stark reality of the crucifixion. They were the ones responsible for Jesus’ death. We must be careful not to hate the Jew for this (anti-Semitism). But it is historically inaccurate not to say so. The Jews are the ones who forced Pilate to withdraw his release order.
Read Luke 23:4: “I find no fault in this man.” Hearing that he was from Galilee, Pilate sent Him to Herod, v7. Herod sent Him back, v11. “Pilate, . . . wishing to release Jesus, . . . called out to them. But they shouted, saying ‘Crucify Him.’” V 20-21. “Pilate gave sentence that it should be as they requested.” V24.
They were the ones who disowned their own religion and demanded that a criminal be set free. Peter’s message does not remind them of the remote past. It shares what is intensely recent and similar to the Pentecost message. Acts 2:23 “Him, being delivered by the determinate counsel and foreknowledge of God, you have taken by lawless hands, have crucified, and put to death.”
The early church would not lose sight that crucifixion was history’s most heinous crime. Pilate and Herod both tried to avoid it, they had seen the injustice. People like us, you and me, overcome by emotions--anger, resentment, and misplaced zeal--voted for a criminal and crucified love.
How often in history it has happened: Hitler. Khomeini. Qaddafi. Returning some disbarred to the legislature.
The men of Israel are given cause to face up to the resurrection. Without the resurrection there would have been no church. All they had to do was show evidence of the body of Jesus. Read “The Passover Plot” and “Saved by His Life.” There is proof that Jesus is alive. There is incontrovertible evidence that His life empowers today in healing and reconciliation.
Central to this proclaimed word was the power of the risen Christ. Special power accompanied specific circumstance. It is reasonable to expect such power. If it is not present, our circumstances do not merit it, or faith is inept. The spokesperson must not ever let himself get between the Healer and the candidate. As to healing, the channel could be only a channel, and could demand no advantages. As to spoken word, the spokesperson was forthteller or foreteller, maybe.
William Barclay (A50p31) reveals the secret of the Christian life. “The Christian knows that so long as he thinks of what I can do and what I can be, there can be nothing but failure and frustration and fear; but when he thinks of ‘not I, but Christ in me,’ there can be nothing but peace and power.”
II. Peter Next Demands that They Consider the Meaning of this Miracle. V17f “Now brothers, what you did was done in ignorance, . . . [what] God foretold . . . He has thus fulfilled. Repent, therefore, and be converted.”
Note the care with which he speaks in love. Oh it is a warning. But its urgency is that of love and mercy and forgiveness. What they did was done in ignorance, but ignorance is no longer justifiable. They have witnessed more proof of integrity of the gospel. John 15:22 “If I had not come and spoken to them, they would have no sin, but now they have no excuse for their sin.”
With the same measured care, he implores them to repent. Metanoe’o means “to perceive afterward,” to change one’s mind. In the New Testament change is always for the better. It is a changing of the mind resulting in a whole change of life. Luke (9 times), Acts (5 times), Revelation (12 times)—eight of these are in messages to the churches, as in 2 Corinthians 12:21.
It is a changing of the mind resulting in a whole change of life. If they do not, they are in danger of losing the ability to repent.
John Greenleaf Whittier wrote:
“Forever round the mercy seat
The guiding lights of love shall burn;
But what if, habit-bound, thy feet
Shall lack the will to turn?
What if thine eyes refuse to see,
Thine ear of heaven’s free welcome fail?
And thou a willing captive be,
Thyself thy own dark jail?”
This redeemed understanding is that repentance eventuates in Positive Consequence. Sins of the past will be blotted out. V19 “that your sins may be blotted out.” Paul uses the same word in Colossians 2:14, exaleipho—“having wiped out the handwriting of requirements against us.” Ink used on papyrus had no acid, and didn’t “bite” the paper. It was simply wiped away.
Additionally, the presence of the “living” Lord will uniquely sustain them in life. This message is the sounding of alarm and hope. John 9:41 “Jesus said, ‘If you were blind you would have no sin; but now you say “we see;” your sin remains.’” John 15:22 “. . . they have no excuse for their sin.”
There comes on the scene an obligation to repentance which, remember, means more than to “change one’s mind.” It means, also, to follow the path of a different drummer. William Barclay (A50p33) wrote “he lays down the inescapable truth that . . . very special privilege brings . . . very special duty; . . . to do what they like, but . . . what God likes.”
Repentance, then, effects new circumstances. Past actions are put under a different set of controls. Future events take on a redeemed flavor. Repentance is the last thing people want to do, the first thing they are directed to do. The thing least in evidence, even in the lives of concerned believers, is the most necessary thing.
Peter now brings up the subject of the coming again of Jesus. He has spoken in love. He called upon them to face up to the crucifixion and resurrection. He implores them to repent. He does not conclude without reminding them that this Jesus is coming again. There is no gospel that does not proclaim these necessary things. Most of the world knows of no such destiny. They think not at all of a Saviour come among them, to live and die, and to live again in victory over death, and to appeal to them to repent of sin, and live in Him.
The Hebrew believers waited and expected all Israel to be saved. They ministered to that end. V20 “And that he might send the Christ who hath been appointed for you, even Jesus.” Could the kingdom have come then with their repentance? Are we in a great holding pattern awaiting the redemption of Israel? They already rejected Jesus. They will reject Peter here today. Acts 4 will see the beginning of persecution, and the further hardening of Hebrew hearts.
Peter then concludes with three valid points. (1) He insists that everything that has happened was foretold by the prophets, referencing Deuteronomy 18:15-22. “How can we be sure of the prophet?” V22 “When what is foretold comes to pass.” (2) He reminds them of their heritage. They are children of the prophets. They are children of the covenant. They are children of promise. V26 “And in thy seed shall all the families of the earth be blessed.” That promise appears over and over in the Book of Genesis: 12:3, 18:18, 22:18, 26:4, 28:14. What has brought joy to so many is yet despised by Israel. (3) Finally, he lays down the parting declaration that special privilege brings special responsibility. Acts 18:26 “Unto you first God, having raised up his Servant, sent him to bless you, in turning away every one of you from your iniquities.”
Conclusion
And as they speak (Acts 4), One is speaking and He is speaking for all, and all are speaking in Him. Think what such a concept would do for us today.
THE CHURCH AND A HEALING MINISTRY
#841 THE CHURCH AND A HEALING MINISTRY
Scripture Acts 3:1-11, NIV Orig. 11/2/79
Rewr. 12/4/86
Passage: One day Peter and John were going up to the temple at the time of prayer—at three in the afternoon. 2 Now a man who was lame from birth was being carried to the temple gate called Beautiful, where he was put every day to beg from those going into the temple courts. 3 When he saw Peter and John about to enter, he asked them for money. 4 Peter looked straight at him, as did John. Then Peter said, “Look at us!” 5 So the man gave them his attention, expecting to get something from them. 6 Then Peter said, “Silver or gold I do not have, but what I do have I give you. In the name of Jesus Christ of Nazareth, walk.” 7 Taking him by the right hand, he helped him up, and instantly the man’s feet and ankles became strong. 8 He jumped to his feet and began to walk. Then he went with them into the temple courts, walking and jumping, and praising God. 9 When all the people saw him walking and praising God, 10 they recognized him as the same man who used to sit begging at the temple gate called Beautiful, and they were filled with wonder and amazement at what had happened to him. 11 While the man held on to Peter and John, all the people were astonished and came running to them in the place called Solomon’s Colonnade.
Purpose: Continuing a Bible study from Acts, showing the beginning surges of healing as it existed within the early church
Keywords: Faith Healing Ministry
Timeline/Series: Acts
Introduction
What interest do you have as a believer in the practice of Christian healing? Most contemporary church members seem to be satisfied to avoid it altogether. Part of the reason seems to be that it is not needed in the 20th Century as it was in the first. As little as fifty years ago, even the most visionary practitioner of medicine could not foresee the strides that medical research would take in our lifetimes.
I see no reason, however, not to conclude that there is yet far more to be done, than has ever been done before. Diseases that were unknown a century ago are prevalent today. Some bludgeoning human ailments capturing headlines today, were virtually unknown twenty years ago (Alzheimer’s, HIV, Legionnaire’s Disease).
There are other reasons why many people see a charismatic gift of healing as unimportant. It is so often viewed in the pin-striped suit of big business or as a feature in the practice of snake-handling. It is associated, almost in its entirety, with people who are often viewed as charlatans. We hear of it, elsewhere being conducted to the end that hair may grow on bald heads, and that legs might be lengthened to eliminate back pain. This takes place sometimes within sight of cancer hospitals, and homes for the incurables.
Jesus healed because He believed absolutely in the power of God to heal. The disciples undertook the continuation of that ministry because they were able to believe that He was the healer, and that He would heal, that He was the only One who could. This may be where our faith breakdown comes. Oh, we believe in the power of God to heal, alright; but He usually is not our only alternative.
Great good was done in the early church by experiences of miraculous healing. What a loss it would be if God chose to bless His contemporary church in the same way, and we have become too proud, or too indifferent, to accept the gift that He wants us to have.
I. First, We Must View the Circumstances. V1 “Now Peter and John went up together into the temple at the hour of prayer, being the ninth hour.” Chapter two allowed us to focus on the importance of the spoken word. He reminded us that a new day had come. He related that day to Jesus’ life and ministry. He declared the supremacy of grace over law. He called his hearers to personal commitment.
Now another, and different opportunity has come. Luke records how healing is being used. It starts with emphasis on prayer. For the devout Jew, there were three special hours of prayer: The day began at 6a.m., and the first prayer was to be practiced at 9a.m., the second at 12 noon, and the third at 3p.m. Prayers could be said at any hour, but these were special, and if in the temple, even more so. How important to good practice are the habits learned in childhood? We see Jesus accentuated some of these.
What we may know about the man to be healed are that he was lame from birth; he was the ward of public generosity—he had friends who helped, but except for them or in hard times, he was without; it is likely that the disciples have passed this man before but had no eyes with which to see—now, with redeemed sight, they see opportunity.
II. Secondly, We Must Look at the Character of the Event. Look for a moment at the disparity between place and person, the beggar in the temple. The temple was of white marble in grand design. Started by Herod in 20 BC, some 50 years prior, the inner court was sacred and worked on by 1000 priests; the temple itself was not yet complete. Amidst all this lay the beggar. He was there because people in a worshipful mood are always the first to show compassion. Remember that the beggar, doubtless, had no idea who these men were, and did not ask for healing. The disciples could not help materially. They were living under a common fund among believers. Note that the healing was precipitated in the name of Jesus. “In the name of Jesus Christ of Nazareth, walk!” In 2:22f, Peter links his message to Christ. The same bond is forged again. The miracle accomplished here was instantaneous and complete. The Greek word estereothesen means “to make firm.” The medical term steroids comes from the same word; all-American Brian Bosworth was unable to play because of steroid use.
III. Next We Must Measure the Consequences of this Miracle. V9 “And all the people saw him walking and praising God.” We note a man overwhelmed by his good-fortune. He doesn’t have someone else’s experience to try to mimic, or to compare with his own. How often do we try to make something of faith that was not meant to be? (Copying another.) Or how often do we keep faith from taking a natural turn?—“Walking, and jumping, and praising God.”
A central tenet of our faith is joy. Luke 1:14’s angelic announcement—“Thou shalt have joy and gladness, and many shall rejoice at His birth.” John 15:11,”These things I have spoken unto you that my joy might remain in you, and that your joy might be full.”
Note also that God receives the praise of this man’s outspoken witness of faith. We mentioned the angels’ announcement in Luke 2:13. “Suddenly there was with the angel a multitude of the heavenly host praising God." The believer is expected and commanded to offer such praise. Hebrews 13:15 “Through Jesus, . . . let us continually offer a sacrifice of praise—the fruit of lips that confess His name.”
Such praise is linked with healing and may just be one of the clearest determinants of healing. How ennobling to find physicians who believe, and more so to hear of a surgeon who prays for his patient, or the believing patient who thanks God for whatever condition confronts him or her. The praise of God is the noblest rite of faith.
There is such an outpouring of emotion that a crowd quickly gathers. In this very place, Jesus was questioned by Jews. John 10:23: “If thou be Christ, tell us plainly.” V25 “I did, ye believed not. The works I do bear witness, . . . ye believe not.”
IV. Finally, A Conclusion. V10 “. . .They were filled with wonder and amazement at that which had happened unto him.” We perceive the compassion of Christ for all hurt things. The Latin word for compassion is a compounding of 2 words meaning “to suffer with” (cum passus). Matthew 8:17 quotes Isaiah 53:4 “He the weaknesses of us took, and the diseases bore.” Jesus seems clearly to have determined that pain and illness are intruders. Dr. James Stewart reminds us that there is no instance of Jesus turning away saying, “I am sorry friend, I cannot heal you, because God wants you to suffer.”
Healing as a reflection of faith was related to Jesus’ sinlessness, His moral perfection. If we were more like Jesus, perhaps our work would be more like His work. Matthew 17:20 tells of the epileptic boy the disciples could not heal. “Because of your lack of faith.” The mighty works of Jesus were the Father’s answer to the faith and obedience of His Son. In Jesus, the power of God was present and unimpeded. John 3:34 GNV: “The one whom God has sent speaks God’s words, because God gives Him the fullness of His Spirit.”
As Christians, we must relate ourselves to a world torn, not only by sin, but also by pain and disorder, and disease. Healing of the body must also be a vital ministry of faith. Such healing portends a larger healing of the broken spirits of people.
Conclusion
A religious magazine shared the story of a Scottish minister, and of a dream that he had dreamed. As he walked down High Street in Aberdeen, he saw a shop never seen before. Entering, he discovered that an angel was the clerk, and he inquired what they sold. The angel replied, “Everything your heart desires.” “Then,” said the dreamer, “I want peace on earth, and an end to sorrow, famine, and disease.” “Ah,” said the angel, “but you do not understand. We do not sell fruits here, only seeds.”
THE NEW TESTAMENT CHURCH
#840 THE NEW TESTAMENT CHURCH
Scripture Acts 2:40-47, NIV 12/2/1986
Passage: 40 With many other words he warned them; and he pleaded with them, “Save yourselves from this corrupt generation.” 41 Those who accepted his message were baptized, and about three thousand were added to their number that day. 42 They devoted themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer. 43 Everyone was filled with awe at the many wonders and signs performed by the apostles. 44 All the believers were together and had everything in common. 45 They sold property and possessions to give to anyone who had need. 46 Every day they continued to meet together in the temple courts. They broke bread in their homes and ate together with glad and sincere hearts, 47 praising God and enjoying the favor of all the people. And the Lord added to their number daily those who were being saved.
Purpose: Continuing a Church Training study in Acts, here leading the group to visualize the heart throb of the early church.
Keywords: Bible study Church Fellowship Ordinances Worship
Timeline/Series: Acts
Introduction
George William Benson, in his book The Cross: Its History and Symbolism, gives us a rather poignant picture of how the cross has found its way into our lives. He wrote (pp 14-15):
“Throughout all Christendom the cross appeared. It stood upon the altar of the churches, was carried in religious procession and woven into the vestments of the priests, pictured on canvas and on stained glass, in frescoes and mosaics fashioned with rich craftsmanship, and hung upon the walls of cathedrals which were themselves built in the design of a cross. On every spire and many gables were crosses of iron and stone, and in the churchyard they marked the meeting places of the dead. Everywhere were wayside shrines and crosses of wood and stone, market crosses of sculptured marble and Sanctuary crosses to which man fled for refuge.
“The Crusader’s sword was cross-hilted and every knight dedicated his sword upon the altar and wore a cross upon his breast, as he went forth upon a crusade.
“The escutcheons of most ancient families bore it in varied forms and appeared frequently on the coins and medals of the calm. The crowns of kings and nobles were almost invariably surmounted by a cross.
“The prevailing use and influence of this supreme symbol of Christianity is remarkable. The study of its origin, history, and symbolism is an investigation full of value and interest.
“The cross is a symbol more universal in its use and more important in its significance than any other in the world.”
All of this has happened, to our benefit, in the passing of time and Christian history. For the early church, it was adorned in their memory, and not on their person. It was a daily reality and not a piece of jewelry. It was a reminder of the man who wore it, and of His message, and of their responsibility to both keep it and to share it.
I. The Gospel was Meant to be Proclaimed. V40 “With many other words he warned them; and he pleaded with them, ‘Save yourselves from this corrupt generation.’”
Remember, this is the fourth part of which that early preaching consisted. It was a firm call to decision.
2:21 “Everyone who calls on the name of the Lord will be saved.”
2:36 “Let all the house of Israel know.”
2:38 “Repent and be baptized in the name of Jesus Christ for the remission of sin.”
2:40 “Save yourselves from the corrupt generation.” These passages denote the place of human will and the problem of generational influence.
2:17-20 are an announcement of the “day of the Lord.” The supreme message of preparedness should be heard in the announcement that these are the last days and Jesus is coming.
2:22 is an affirmation of the rudiments of Jesus’ life. What a joy to walk where Jesus walked. What a blessing to witness things truthfully and decorously done. The study of the word ought to be the easiest thing for a Christian to do. The greatest thrill is when family or friend begins to take interest in His life.
2:29-30, finally, authenticate grace and law. David was dead: Undeniably a great man and leader, but dead and in his tomb. But Jesus was alive. Many had seen. Remember, all the Romans and Pharisees had to do was to produce the body.
The proclamation of the gospel remains central. Whatever other great truths we believe, whatever programs we espouse, and if in any ways we are legitimately different from the New Testament church, we have no choice but to preach the gospel. It relates man’s sin to the cross. It lays man’s sin burden bare. It reveals God’s love. Re-read v23 “Him, being delivered.” It demands personal and social adjustment. Carnality is a common, correctable condition. The Gospel forecasts the Spirit’s involvement. It liberates us from the past, equips us for the future.
II. The Instrument of Its Proclamation was to be the Local Church. V41 “Then they that gladly received His Word were baptized, and the same day there were added unto them about 3,000 souls.”
We have not yet experienced “church.” Acts 5:11 distinguishes ecclesia “church” from ekcaleo “the called ones,” thus, “the set apart.” All we lack here is the word itself.
The badge of participation was baptism. Baptidzo meant to put beneath or to bury. Repentance (v38) is to be assumed, and its primacy is established. There were 3000 converts (all Jews). It should be noted here that such display should be reserved for Gentiles, but these are Jews drawn readily. In fact, it was this repentance and baptism which formed community. Not even “the scandal” of the cross restrained them.
Note the three action words found here:
Belief—“they that received the word.” Not pistueo belief, which means “to trust.” Rather apode’comai, which means “to welcome,” more than mental credence, with unreserved acknowledgement.
Baptized—Jews submitted in the belief that the new Israel had arrived. Of the 3,000, some had heard Jesus; some had been healed or ministered to; some were at Golgotha. Others were waiting for this “new Israel.”
Added—prosetethnsan, “to place beside.” “Those added” came to equality. Medical science chose this Greek word to convey meaning to artificial limbs “prosthetics”—the limb is added, and new life is assured.
III. All Derived Local Churches Would Have this Very Excellent Model. We first see the community in preparation. As the apostles had been told (Acts 1:4), “do not depart, but wait for the promise.” Even so, the larger community continued steadfast in doctrine: didache—teaching (inside), and kerygma—preaching (outside).
They continued steadfast in the breaking of bread. Consider all the times of meals—Emmaus in Luke 24:30; the eleven (Luke 24:36); beside the sea (John 21:12f). It is a time of togetherness. In a Passover meal, the mood was joy. See Exodus 12—the lamb slain in the afternoon, eating in an evening celebration: the joy of deliverance and the joy of Christ’s presence.
They continued steadfast in fellowship. My son-in-law defined being in Jackson, Mississippi, for the LSU/Ole Miss game, and the uniqueness of the Mississippi State game. Whose company do we enjoy?
They continued steadfast in prayer. How serious are we about prayer meeting? People would run the preacher off who suggested canceling, but they never attend. FM highlights calling people to pray. Call 1-800-44FAITH—Pray.
Next, we see the community in proclamation.
The church witnesses by her unity. In v41,”there were added,” and in v44, “and all that believed were together.” The first goal is community. Mennonites came to East Carroll Parish from Kansas where they could not family farm if they were not family. Conditional unity is primary. Perhaps the only other goal is self-determination. Now that we are together in unity, what do we do with this energy? The Devil works at broadcasting church squabbles. Baptists move on the cutting edge of effectiveness because of our prudent self-determination. For this reason, we hear of more Baptist churches in trouble. Our convention impasse is the result of the drive for truth. Self-determination has produced polar positions.
The church witnesses by her fellowship. V46 “And they, continuing daily . . . did eat their meat with gladness and singleness of heart.” Be careful of what fellowship consists: People who take active leadership roles; those who give financial support; those who have little to give physically or emotionally. What about those who are inactive? Determination of fellowship is the experience of the lordship of Christ. The last and least link in fellowship is the gathering called “fellowship.” We fellowship in groups, large and small, where the substance of relationship is in our link with, to, and through Christ, who died for us.
The church is to witness by her organization. V47 “And the Lord added to the church daily such as should be saved.” We have considered self-determination. Beyond that is the need of ministry. To our constituency, it is a program based on Bible education. We also minister to other people, first through Bible education. The Sunday School class is the best means to share and to meet needs. There is great importance in enrollment based on five principles of growth (Flake Formula): Know possibilities; Enlarge organization; Provide space; Enlist and train; Go.
The church is to witness by her training. V42 “And they continued steadfastly in the apostles’ doctrine.” Every opportunity must be taken to train people for their tasks: Consideration of spiritual gifts; keeping believers in interest areas; organized study for training (ex, James in early February Sunday School); use of Church Training for unfragmented training. Every believer should have the desire to improve and grow. 2 Timothy 2:15 reads: “Study to show thyself approved unto God, a workman that needeth not to be ashamed.”
The church is to witness by her place of worship. V46 “And they, continuing daily with one accord in the temple. . . .” Much might be said about the place of worship. We must certainly do no worse by our Lord’s house than by our own homes. We are to treat the building with respect through upkeep and necessary maintenance.
The church must witness by her worship. V46 “And they continued daily with one accord in the temple . . . praising God.” Being dignified, inviting, and compelling the church honors God. Acts 5:42 “And daily in the temple, and in every house, they did not stop teaching and preaching Jesus as the Christ.”
The church is to witness by her ordinances. V41 “Then they that gladly received the word were baptized: . . . And they continued . . . in breaking of bread.” We honor our Lord by every visit to the baptistry. It means we are sharing our faith with the family and beyond. It is a picture of death to the old things, resurrection to the new. We honor Him by forays to the Lord’s table. By holding up broken fragments of His life and conditioning ourselves to His blood, we glory in that He is alive.
The church is to witness by her membership. V38 “Then Peter said, ‘Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Spirit.’” Membership in the community of faith means three things: Repentance, the initial act of faith; Baptism, link of obedience and community; and Holy Spirit, the empowering agent for service. We don’t “have” the Holy Spirit as a magic talisman, the Holy Spirit is to have us, to use major and minor gifts as it suits God’s purpose.
The church is to minister by her name—“First Baptist Church.” Church means reaching out to others; Baptist means determining our own destiny; First should tell more than the time of beginning (history), it also means first in ministry.
The church is to witness by her contributions. V45 “And they sold their goods and parted them to all as had need.”
…The remainder of this lesson has been lost…
ANSWERS
#836 ANSWERS
Scripture Acts 2:1-13 Orig. 10-4-79
Rewr. 10-20-86
Passage: When the day of Pentecost came, they were all together in one place. 2 Suddenly a sound like the blowing of a violent wind came from heaven and filled the whole house where they were sitting. 3 They saw what seemed to be tongues of fire that separated and came to rest on each of them. 4 All of them were filled with the Holy Spirit and began to speak in other tongues[a] as the Spirit enabled them. 5 Now there were staying in Jerusalem God-fearing Jews from every nation under heaven. 6 When they heard this sound, a crowd came together in bewilderment, because each one heard their own language being spoken. 7 Utterly amazed, they asked: “Aren’t all these who are speaking Galileans? 8 Then how is it that each of us hears them in our native language? 9 Parthians, Medes and Elamites; residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia,[b] 10 Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene; visitors from Rome 11 (both Jews and converts to Judaism); Cretans and Arabs—we hear them declaring the wonders of God in our own tongues!” 12 Amazed and perplexed, they asked one another, “What does this mean?” 13 Some, however, made fun of them and said, “They have had too much wine.”
Purpose: To lead Church Training in a study of the Book of Acts
Keywords: Bible Study Holy Spirit
Timeline/Series: Acts
Introduction
Acts, chapter one, introduced the church. It identified the meager beginning and the handful of Jesus’ followers who took great comfort in meeting together in a small, second story room in Jerusalem. Chapter two introduces the Holy Spirit who will infuse power into their lives and turn them into living dynamos of personal witness.
We have already discussed the fact of the relationship of the Holy Spirit to this book.
Acts of the Apostles
Acts of the Holy Spirit
Acts of the Ascended Christ
It is interesting that in the combined 68 chapters of Matthew, Mark, and Luke, there are thirty-four references to the Holy Spirit. In the combined chapters of the writing of John, there are twenty-one references. In Romans and 1 Corinthians, there are thirty-two. But in Acts alone there are fifty-six occasions of the work of the Holy Spirit.
The Holy Spirit is to be the means to the end of communicating the gospel. The disciples are instructed to wait, and they are content to wait, in the “upper room” until they are infused with this power of gospel enablement. The church, if it be the church at all, must have the capability of communicating the message.
Some time ago I watched a special TV program, “I Heard the Owl Call My Name.” It was about an Anglican vicar with a terminal disease. He had been sent to the village of Kingcome in British Columbia. The bishop had reasoned that if the young vicar was to learn, he must learn rapidly, and he needed a hard place to serve, and Kingcome was that. One incident, in this true story, was of an elderly lady named Marta Stephens who had been there longer than anyone else. She had seen the procession of vicars who had come and gone, who had done their best, and who asked to be relieved. After worship one day, the vicar, whose name was Mark Brian, said to her, “Mrs. Stephens, tell me something. Do you remember the first man who came here for the church?” She replied, “Yes, he had a long, white beard. He had to learn our language so he could teach us his.” It is through the Holy Spirit that we are able to learn the language of “others” so that we can teach them our language and His.
I. First, We Must See the Introduction of the Holy Spirit. V1 It was Pentecost and an undeniable spiritual presence surprised and surrounded them. We must first measure the significance of Pentecost. Judaic roots spring from Leviticus 23:15 where it is referred to as the Feast of Weeks and counts the passing of seven Sabbaths. It is called Pentecost because it begins 50 days after Passover. Spiritual harvest lay waiting.
Farmers must employ harvest equipment. Farmers, tractors, and combines were the only ones who could get in the fields. With the river rising, 23 pickers in one field was an awesome sight to see.
At one of the great festivals, every male Jew within 20 miles was legally bound. Others were expected to try. Travel conditions were ideal. Keep in mind these travelers to Jerusalem.
II. Now, the Significance of Unity Among the Disciples. They waited for they-knew-not-what. They knew a galvanizing “joy” when they were together. Acts 1:13 told of the return to Jerusalem from the Mount of Olives, to an “upper” room. Perhaps the room where Christ had graced their fellowship. So, 11 or 120, coming and going, but always back to this place.
The contemporary church must recover this sense of togetherness. It begins with an unbridled love for Jesus. It understands the need for the Holy Spirit’s leadership. Notice there is total equality: “they were all together,” “it filled all the house,” “resting on each of them,” “all were filled with the Holy Spirit.”
III. Now, an Attempt to Sort Out what Happened to Them There. The elements of this event included (1) tongues of fire (a symbol of God’s presence—see Exodus 3:2 and Deuteronomy 5:4); and (2) the “sound” of wind--not wind but sound, or pneuma (spirit or wind). This is a consequential, spiritual event. (We try to describe it concretely.)
R.L. Maddox wrote, “God in the form of the Holy Spirit came upon the people. Did the Christians sigh under the weight of the first breath of wind? Did the lamps flicker? Did strands of their hair rustle like angels’ wings? Who knows? But they would talk about that day for the rest of their lives.”
There is no evidence that they would ever try to re-capture or repeat the experience, but similar events happened among the “aliens” in Samaria (Acts 8:14) and the gentiles in Caesarea (10:44-45). Frank Stagg (B104p52) surprises us. “The great release of power on the day of Pentecost is not in the least to be minimized, but it evidently did not stand out so uniquely for first century Christians as for some of us. It is not mentioned in extant first century Christian writings outside the second chapter of Acts.” There were enduring problems. Some were afraid they would not so encounter; others were afraid they would.
Let’s back up and spend a little more time on “cloven tongues of fire.” “Cloven” means parted, divided. What was there, we will never know. What they saw, they described. And what it symbolizes, we can depict. We can only go back in time, “down into Egypt to see Moses leading God’s people.” A thing is done that was never done before. Exodus 13:21 “And the Lord went before them by day in a pillar of a cloud; . . . and by night in a pillar of fire.” Cloud and wind by day, fire by night.
IV. Then there is the significance of the “filling” and the “speaking” that followed. V4 “They were all filled with the Holy Ghost, and began to speak in other tongues.” Thus is magnified the reality of Christ’s presence. Thus is amplified the need of yieldedness on their part to His will. Thus is qualified that function of proclamation of the gospel. Remember the Holy Spirit is not “It.”
Pentecost was necessary to get Christianity out of the Aramaic language. The big question has to do with the meaning of the “tongues” experience for the future of the church. The Holy Spirit did not have his inception at Pentecost.
Psalms 51:11 “Take not thy Holy Spirit”
Isaiah 63:10 “Vexed his Holy Spirit”
John 20:19-23 “Receive the Holy Spirit”
Genesis 1:2 “The Spirit of God moved”
Nor was glossolalia the matter. What is really at issue? Upholding our position to the rebuke of any other? My Holy Spirit encounter is normative, therefore you seek? Trying to tie the hands of the Holy Spirit?
What happened at Pentecost? People heard the gospel. They came to understand and believe. He magnifies the proclaimed word. Do we seek for Him to do so? Do we wait upon media blitzes? When believers are “filled” with the Holy Spirit, when they speak in “tongues,” do others become targets of Holy Spirit ministry?
What is not the Holy Spirit? Wind is not the Holy Spirit. Fire is not the Holy Spirit. Language is not the Holy Spirit. They were evidences of His presence.
Why the Spirit came—To empower Jesus’ teaching. To convict of sin. To comfort. To consecrate for service. To guide the Christian life.
THE DEATH OF THE BAPTIST
#820 THE DEATH OF THE BAPTIST
Scripture Mark 6:17-29 NIV Orig. 1-29-84
Passage: For Herod himself had given orders to have John arrested and put in prison. He did this because of Herodias, his brother Philip’s wife, whom he had married. For John had been saying to Herod, “It is not lawful for you to have your brother’s wife.” So Herodias nursed a grudge against John and wanted to kill him. But she was not able to because Herod feared John and protected him, knowing him to be a righteous and holy man. When Herod heard John, he was greatly puzzled; yet he liked to listen to him. Finally the opportune time came. On his birthday Herod gave a banquet for his high officials and military commanders and the leading men of Galilee. When the daughter of Herodias came in and danced, she pleased Herod and his dinner guests. The king said to the girl, “Ask me for anything you want, and I’ll give it to you.” And he promised her with an oath, “Whatever you ask I will give you, up to half my kingdom.” She went out and said to her mother, “What shall I ask for?” “The head of John the Baptist,” she answered. At once the girl hurried in to the king with the request: “I want you to give me right now the head of John the Baptist on a platter.” The king was greatly distressed, but because of his oaths and his dinner guests, he did not want to refuse her. So he immediately sent an executioner with orders to bring John’s head. The man went, beheaded John in the prison, and brought back his head on a platter. He presented it to the girl, and she gave it to her mother. On hearing of this, John’s disciples came and took his body and laid it in a tomb.
Purpose: In continuing the study from Mark, to relate the death of the Baptist to Jesus’ ministry to His disciples.
Keywords: Biography John the Baptist Repentance
Series: Mark
Introduction
The first things that come to mind when we consider John the Baptist are that he was a solitary man, a little strange actually, living in the wilderness, wearing clothes made of animal hair. Additionally, we are told that he was the son of a priest named Zechariah, and his wife Elizabeth, who was also of a priestly family. (Luke 1:5). In fact, his mother, Elizabeth, was a kinswoman of Mary, the mother of Jesus (Luke 1:36), a cousin perhaps.
Because of his parents’ advanced age at the time of John’s birth, it is likely that neither of them survived to see him grow up. Tradition has it that he was taken in by one of the Essene groups, who are known to have taken in boys like John to bring them up in the strict legalism of their communities and the privations of the desert.
A look at John’s life: Luke 1:80 “So the child grew and became strong in spirit, and was in the deserts till the day of his manifestation to Israel.” So, as an orphan he was taken in by one of these Essene groups that inhabited the waste places of Judea, west of the Dead Sea. They were deeply religious Jews concerned about Messianic fulfillment. The movement was very strong about the time of Jesus. Into that kind of electric atmosphere, he was born. No variance from this belief was tolerated.
John was taught this legalistic expectation of the Messiah, that Elijah would precede him. Malachi 4:5 “Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord. And he will turn the hearts of the fathers to their sons, and the hearts of the sons to their fathers, or else he will smite the earth with a curse.”
Would John, from such a background, be able to perceive of himself as Elijah? John 3:28 “You, yourselves, bear me witness (John 1:20f) that I said, ‘I am not the Christ, but I have been sent before him.’”
It is thus, then, that we encounter John preaching in the wilderness. He was preaching of the coming kingdom. He was declaring the need for repentance. Isaiah 40:3 “The voice of one crying in the wilderness, Prepare the way of the Lord. Make his paths straight in the desert, a highway for our God.” It was to be a repentance, then, that resulted in a change of life: Make his paths straight, turn the hearts of the fathers. Baptism was never seen as the catalyst in such a conversion, it was seen as a symbol. John had learned this from the Essenes. John did not wish to baptize Jesus simply because it symbolized what he knew in Jesus not to be the case.
The link of Christ’s Ministry with that of John: Mark 1:7, 8 “And [John] preached saying, “There comes One after me who is mightier than I, whose sandal strap I am not worthy to stoop down and loose. I indeed baptize you with water, but He will baptize you with the Holy Spirit.” Jesus came from Nazareth to Bethany to give personal credence to John’s ministry. And to establish the Messianic link to his own ministry. But the Jews did not then or now understand that his anointing of God (Christ) was not as political leader for Israel. His purpose was that of Saviour.
John then acknowledges Jesus’ presence. John 1:29 “Behold the Lamb of God that taketh away the sin of the world.” (Isaiah 53:7) Jesus began his ministry in Judea. John 4:1f seems to indicate that for a time Jesus and John had parallel ministries. At about the time that John was imprisoned, Jesus went to Galilee.
Finally, Jesus, acknowledging that His death is eminent, prepares His disciples. Mark 1:14-15 “Now after that John was delivered up, Jesus came into Galilee preaching the gospel of God, and saying, the time is full, the Kingdom of God is at hand; repent ye, and believe.”
Thus, everywhere Jesus goes in Galilee, He goes preaching and healing, first for the sake of the people, then for the disciples to learn. Then, one disturbing day, He learns that John is dead. Not long before, John had sent his disciples to Jesus. “Are you the One?” Matthew 11. And the word was sent back, even to John, saying, “You have to act on what you see”: Faith was the key.
His death was caused as we have read it here. Herod Antipas had taken his brother Philip’s wife, Herodias, who, by the way, was a niece to both. Philip was tetrarch of Ituraea, to which place Jesus often resorted. John rebuked Herod for his illegitimate marriage. Herodias arranged his death.
Jesus has taught His disciples that the same way John had preached repentance and the Kingdom of God, and as He likewise did, they were to do.
Closing
The church today is Jesus’ ministry to the world. First, it is the declaration of repentance and the Kingdom of God. Secondly, we are to administer that message.
ON THE EDGE OF LIFE
#807 ON THE EDGE OF LIFE
Luke 7:11-17 NIV Orig. 11-23-80
Rewr. 10-25-90
Passage: Soon afterward, Jesus went to a town called Nain, and his disciples and a large crowd went along with him. As he approached the town gate, a dead person was being carried out—the only son of his mother, and she was a widow. And a large crowd from the town was with her. When the Lord saw her, his heart went out to her and he said, “Don’t cry.” Then he went up and touched the coffin, and those carrying it stood still. He said, “Young man, I say to you, get up.” The dead man sat up and began to talk, and Jesus gave him back to his mother. They were all filled with awe and praised God. “A great prophet has appeared among us,” they said. “God has come to help his people.” This news about Jesus spread throughout Judea and the surrounding country.
Purpose: Continuing a Sunday night study in the lives of people around Jesus, here discovering Jesus’ reaction to a funeral
Keywords: Compassion Hope
Timeline/Series: Biography
Introduction
In my file are obituaries of all of the funerals that I have preached. I am not quite sure why this material has been saved. I don’t ever look through the list, I don’t even know how many there have been. I suppose there have been a hundred or more. Old men and women, but some not so old. A few have been youths, several infants. They always have merited special attention, but never has there been some passing thought of restoring life. We have gone about the intended business of depositing the corpse in the grave, and encouraging the mourners to get back to the business of living.
I suppose that Jesus went to other funerals. What His demeanor was there, I do not know. Surely, He was at Joseph’s funeral. And John the Baptist! When He went to this event, however, He went of purpose.
Billy Graham can go to London for a crusade, and 50 to 60 thousand people may come out to hear him. Millions more may watch a playback of the crusade a few weeks later. The impact of such a crusade is enormous.
Jesus had no such luxury. He had a commission from God (Luke 4:43): “I must preach the Kingdom of God to other cities also; for therefore am I sent.” The village of Nain is one of them, and one with a reputation. One of the roads out of town, perhaps this very one, led Shumen, where Elisha restored life to the son of the Shumanite (II Kings 4:18). They will be talking about this for a long time to come. I’ll just keep filing obituaries.
I. First of All, We Watch Jesus Seeing. V12 “. . . behold, there was a dead man carried out, the only son of his mother, and she was a widow.” The funeral procession was coming out from the town as Jesus’ procession entered. Do you see coincidence, or providence at work? Two crowds meet. One gives ground to the other. The women are at the front (A61.1 p. 180): “They who brought death into the world must lead it out.”
What Jesus sees however, is a grieving mother. Perhaps He thinks of His own, of the day when she will walk thus. He sees a widow about to lay to rest her almost grown son.
There are three such occasions recorded: A child raised immediately (Matthew/Mark/Luke); a youth from cemetery road (Luke); Lazarus after four days (John). The first, sought; the second, unbidden; the third, discouraged. In every case, the death angel admonished with few words: “Young man, arise.” / “Maid, arise.” / “Lazarus, come forth.”
Jesus saw the grip of death on mere mortals and He addressed it boldly. Shelly’s Adonais (lament for Keats). “As long as skies are blue, and fields are green, Evening must usher night, night urge the morrow. / Month follow month with woe, and year wake year to sorrow.” Wordsworth—She Dwelt Among the Untrodden Ways: “She lived unknown, and few could know when Lucy ceased to be: But she is in her grave, and, oh, the difference to me.” John Donne—Devotions: “Any man’s death diminishes me, because I am involved in Mankind; and therefore never send to know for whom the bell tolls; it tolls for thee.”
Do I choose to leave my death to Jesus? Or another?
A long day in Oakdale haunts me still. Only relative a brother. When the time came, his remark to me was, “This won’t take long will it?” It’s the only time in my life I’ve wanted to hit a man.
II. Secondly, We Watch Jesus Feeling. V13 “When the Lord saw her, he had compassion on her, and said unto her, Weep not.” The feeling He feels for her is empathy. There is a place for sympathy. The distress felt by those who can’t, or won’t, do anything. The commiseration absolved by gifts. What Jesus offers is feeling for: Not the word for pity, sympathy;actually the word for bowel (spleen).
Have you felt such yearning to help that you actually hurt? Clearly, He works in the young man’s behalf, but He is not the object. All of us know the story of Hezekiah in II Kings 20: Hezekiah was spared from death and 15 years were added to his life; at Hezekiah’s death his son Manasseh became king at 12 years old. One of my questions centers around what became of the widow’s son. Did he follow?
We must not overlook His feeling for the people who saw, and who heard. There was a grieving company of family, friends, paid mourners, as well as many others who were in the group with Jesus. V11 “many disciples . . . much people.” V12 “much people of the city.” What happened there that day will be told far and wide. V17 “This rumor of him went forth.” As far as I know, only the KJV uses the word rumor; others use “It is logos, ‘word.’”
But see to it, this is not a public relations spectacle. Jesus’ heart hurts for this woman. It is within His power to do something. Compare the story with that of Elisha. Notice Luke’s special designation. V13 “And when the Lord saw her, His heart went out to her and He said, “Don’t cry.”
III. Only in This Last Regard Do We Watch Jesus Coping. V14 “He came and touched the bier: . . . and he said, ‘Young man I say unto thee, arise.’” There are certain things that we can bring to funerals. We can bring memories: how important they are, recalling things forgotten, other things not even known. What catharsis there can be. We can bring kindness and friendship. When a loss has occurred, the need is for stability; we saw that picture of a grieving Bossier City grandmother, upon learning of the deaths of two daughters and four grandchildren in a fire. We can even bring nourishment.
But what we cannot bring to the funeral is hope: We cannot clip the death angel’s wings. We cannot disengage unbelief’s power. This is exactly what Jesus brings to the funeral. Whether bidden or not, He brings hope. Whether in the milling crowd, or in the lonely vigil, He represents hope. In life’s confrontation with death, Jesus is hope. Martha: “Lord, if thou hadst been here, my brother had not died.” John 11:21.
Conclusion
A children’s book tells the story of Alexander and the Terrible, Horrible, No Good, Very Bad Day. Alexander awoke to find gum in his hair; he tripped on his skateboard trying to get to the bathroom; got his clothes wet while brushing his teeth; had a particularly bad day at school; and a dental appointment awaited after school. He had lima beans for supper, bath and bedtime were a disaster, his pillow was gone, and the Mickey Mouse light wouldn’t work. His cat chose to sleep in his sister’s room.
If Jesus hasn’t been bidden to the funeral, nothing else will take His place.
BIBLE STUDY
#477 BIBLE STUDY
Scripture Luke 14:1-24 NIV Orig. 3/13/68
Rewr. 3/1971, 12/1974
Passage: One Sabbath, when Jesus went to eat in the house of a prominent Pharisee, he was being carefully watched. 2 There in front of him was a man suffering from abnormal swelling of his body. 3 Jesus asked the Pharisees and experts in the law, “Is it lawful to heal on the Sabbath or not?” 4 But they remained silent. So taking hold of the man, he healed him and sent him on his way. 5 Then he asked them, “If one of you has a child[a] or an ox that falls into a well on the Sabbath day, will you not immediately pull it out?” 6 And they had nothing to say. 7 When he noticed how the guests picked the places of honor at the table, he told them this parable: 8 “When someone invites you to a wedding feast, do not take the place of honor, for a person more distinguished than you may have been invited. 9 If so, the host who invited both of you will come and say to you, ‘Give this person your seat.’ Then, humiliated, you will have to take the least important place. 10 But when you are invited, take the lowest place, so that when your host comes, he will say to you, ‘Friend, move up to a better place.’ Then you will be honored in the presence of all the other guests. 11 For all those who exalt themselves will be humbled, and those who humble themselves will be exalted.” 12 Then Jesus said to his host, “When you give a luncheon or dinner, do not invite your friends, your brothers or sisters, your relatives, or your rich neighbors; if you do, they may invite you back and so you will be repaid. 13 But when you give a banquet, invite the poor, the crippled, the lame, the blind, 14 and you will be blessed. Although they cannot repay you, you will be repaid at the resurrection of the righteous.” 15 When one of those at the table with him heard this, he said to Jesus, “Blessed is the one who will eat at the feast in the kingdom of God.” 16 Jesus replied: “A certain man was preparing a great banquet and invited many guests. 17 At the time of the banquet he sent his servant to tell those who had been invited, ‘Come, for everything is now ready.’ 18 “But they all alike began to make excuses. The first said, ‘I have just bought a field, and I must go and see it. Please excuse me.’ 19 “Another said, ‘I have just bought five yoke of oxen, and I’m on my way to try them out. Please excuse me.’ 20 “Still another said, ‘I just got married, so I can’t come.’ 21 “The servant came back and reported this to his master. Then the owner of the house became angry and ordered his servant, ‘Go out quickly into the streets and alleys of the town and bring in the poor, the crippled, the blind and the lame.’ 22 “‘Sir,’ the servant said, ‘what you ordered has been done, but there is still room.’ 23 “Then the master told his servant, ‘Go out to the roads and country lanes and compel them to come in, so that my house will be full. 24 I tell you, not one of those who were invited will get a taste of my banquet.’”
Keywords: Banquet Disenfranchised
Timeline/Series: Bible study
Introduction
Luke records four of the seven occasions of Jesus’ healing on the Sabbath. (1) In Chapter 4, the healing of Simon’s mother-in-law; (2) in Chapter 6, the man with the withered hand; (3) in Chapter 13, the woman with an 18-year infirmity; and (4) here, a man with dropsy—an excess of body fluids, known today as edema.
It would seem that anyone so intent on upgrading man’s physical and spiritual condition would have drawn the immediate acceptance of the people. Jesus, however, was hated by many.
Jesus’ Attitude at the Supper. 14:1 Jesus never refused any man’s invitation to hospitality. He went into the house of one of the Chief Pharisees on the Sabbath day to eat bread. They watched Him: Jesus never lost patience with men even in times of stress.
Jesus’ Action at the Supper. 14:2-6 His first responsibility is the alleviation of human suffering. V4 And He took him and healed him and let him go. Attention is called to the Pharisees’ lack of value judgment. “Which of you will not remove your beast from a pit on the Sabbath day?”
Jesus’ Analogy About a Supper. 14:7-11 His teaching is always relevant. V7 He marked how they chose out the chief rooms. His teaching here is in regard to humility. V9 When you are bidden, go and sit down in the lowest room. Humility is retained by examination and by comparison.
Jesus’ Advice to His Host at the Supper. 14:12-14 His advice is to examine our motives. V12 Do not invite your friends, your brethren, your kinsmen, thy rich neighbours, lest perhaps they also invite you. Their motives would be, perhaps, a sense of duty, self-interest, vanity, or an effort to befriend. The result will be blessing from God rather than men. V14 And thou shalt be blessed, for they cannot recompense thee.
Apposition: Jesus Was Rebuffed By a Guest at the Supper. 14:15 The guest who said “Blessed is the man who will eat at the feast in the kingdom of God,” was perhaps incensed at Jesus’ word to the host. What right had He, through healing, to contradict the Law? What right to instruct the spiritual leaders? What right to advise the Chief Pharisee? The guest might have said, “What do you know about blessing? He is blessed who is of the spiritual heritage of Israel.”
Application: Jesus Rebuked False Claims of the Jews at the Supper. 14:16-24 Even a word spoken to a cynic is spoken in kindness.
But those to whom the kingdom was offered, rejected it: Because of vocation, and so immersed in work that there is no time for fellowship—“I have bought a piece of ground”; because of avocation, so taken with some novelty—“I have bought five yoke of oxen” (Did you know that 80,000 people a week see the Saints play football?!); because of invocation, in that the Mosaic Law says a man with a new wife will not go to war or be charged with business for one year—“I have married a wife.”
Closing
There are those to whom the Christian life is a melancholy and a dread. Swinburne, the poet, wrote, “Thou hast conquered, O pale Galilean, The world has grown gray from thy breath.” John Ruskin, an English author, told of a jumping jack given to him as a child, taken away by a pious aunt with the remark that toys were not things for a Christian child. It’s little wonder that his brilliant mind turned to socialism and nature. Wesley founded a school where the rule was no play, “because he who plays as a child plays as a man.”
Jesus, however, pictured His Kingdom in terms of a feast.
***THE REMAINDER OF THIS BIBLE STUDY HAS BEEN LOST***
HINDS FEET IN HIGH PLACES
#298 HINDS FEET IN HIGH PLACES
Scripture Habakkuk 3:17-19, NIV Orig. 9-20-89
Passage: Though the fig tree does not bud and there are no grapes on the vines, though the olive crop fails and the fields produce no food, though there are no sheep in the pen and no cattle in the stalls, yet I will rejoice in the Lord, I will be joyful in God my Savior. The Sovereign Lord is my strength, he makes my feet like the feet of a deer, he enables me to tread on the heights. (For the director of music, on my stringed instruments.)
Purpose: Continuing a series on the Old Testament prophets, here examining Habakkuk’s change from perplexity to praise.
Keywords: Bible Study
Timeline/Series: Sequential/Old Testament Prophets
Introduction
The guide sheet covering the prophets of Israel and Judah shows Habakkuk as a contemporary of Jeremiah. The same prevailing injustice that Jeremiah railed against, is the contention driving this prophet to deep consternation.
Nothing about this man is known other than the historical setting that surrounded him. His name appears only here in this book of three chapters. He was of the tribe of Levi, for he identifies himself as one of the temple singers (3:19)
Paul knew him and so should we. He three times extols his great statement of faith, “the just shall live by his faith” (Habakkuk 2:4).
Romans 1:17 “For in the gospel a righteousness from God is revealed, a righteousness that is by faith from first to last, just as it is written: ‘The righteous shall live by faith.’”
Galatians 3:11 “Clearly no one is justified before God by the law, because ‘The righteous shall live by faith.’”
Hebrews 10:38 “But my righteous one will live by faith. And if he shrinks back, I will not be pleased with him.”
I. Note his perplexity. Habakkuk 1:1 “The burden which Habakkuk the prophet did see”: Invasion coming from without—the Battle of Carchemish in 605 B.C., in which the Babylonians claimed total dominance, and corruption arising within—Josiah has been dead a few years and his sons have come to the throne (Jehoahaz, Jehoiakim, Jehoiachin, Zedekiah).
He raises three questions. How long? V2 “How long, Lord, must I call for help, but you do not listen? Or cry out to you, ‘Violence!’ but you do not save?” Why? V3 “Why do you make me look at injustice: Why do you tolerate wrongdoing? Destruction and violence are before me; there is strife, and conflict abounds.” These questions assert both the evil of foreign powers, but also the corruption of religious/political leaders. He pauses, and God answers these questions in a way unsettling to Habakkuk. V5-6 “For I will work a work in your days, which ye will not believe, though it be told you. For lo, I raise up the Chaldeans.” Remember Jonah’s struggle with Nineveh.
Habakkuk responds with his third question, V 13b “Wherefore lookest thou upon them that deal treacherously?” V12 He remembers who he is addressing, and V12b he extols God’s promise: Israel will live and her enemies will die. God’s holiness will not allow Him to betray His word.
II. Next, see what persuades him. Habakkuk 2:1 “I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved.” God’s three-fold plan for his prophet: He is to wait (2a, 3c), he is to watch (2a), and he is to write (2b). Again God answers the prophet’s question with a recordable vision of five parts. Woe against their insatiable greed (V6-8)—“because”; woe against their overarching ambition (V9-11)—“for”; woe against their cruelty (V 12-14)—“for”; woe against their inhumanity toward other people (V15-17)—“”for”; woe against their idolatry (V18-20)—“but.”
Habakkuk concludes ashamed that he has so rudely doubted. 2:20 “But the Lord is in His holy temple. Let all the earth keep silence before Him.”
III. Finally, we hear the call to prayer and praise. 3:2 “O Lord, revive thy work in the midst of the years, in the midst of the years make known; in wrath, remember mercy.” He stands convicted and convinced. Nothing will stay him from faith.
Habakkuk 3:17-19 “Though the fig tree does not bud and there are no grapes on the vines, though the olive crop fails and the fields produce no food, though there are no sheep in the pen and no cattle in the stalls, yet I will rejoice in the Lord, I will be joyful in God my Savior. The Sovereign Lord is my strength, he makes my feet like the feet of a deer, he enables me to tread on the heights.”