EYE WITNESS OF THE WORD
#500 EYE WITNESS OF THE WORD
Scripture Luke 1:1-4 Orig. Date 1/2/1985
Rewr. Dates 9/6/1990
Passage: Many have undertaken to draw up an account of the things that have been fulfilled[a] among us, 2 just as they were handed down to us by those who from the first were eyewitnesses and servants of the word. 3 With this in mind, since I myself have carefully investigated everything from the beginning, I too decided to write an orderly account for you, most excellent Theophilus, 4 so that you may know the certainty of the things you have been taught.
Purpose: Sharing a series on New Testament characters, here concentrating on Luke as author, missionary, servant of grace and joy
Keywords: Biography of Luke Grace New Testament Characters History
Timeline/Series: New Testament Characters
Introduction
The teaching of Jesus doubtless was universal in scope. The twelve (eleven), and many others know the heart of Jesus in relation to others. But the laborious story of the early church as contained in Acts will struggle through twelve chapters before these born-again strugglers are ready to take the gospel “to all the world.”
Luke occupies a significant place. It is clear enough for most that he is Greek. Paul concludes his Colossian letter naming helpers. In the 11th verse (Colossians 2), having named several helpers, he delineates “who are of the circumcision.” Immediately therefrom, (4:12) he names Epaphras, who was “one of them,” and Luke.
So, a Greek, who would have been totally unacceptable to the Jews, and who was an annoyance with which the early church had to deal: became the author of a significant story of Jesus’ life, and the main treatise on early church history.
Some scholars say he wasn’t a Greek. Others say it doesn’t matter because he didn’t write the two books. Someone else points out that he was so obscure that had he not written the gospel, it would surely never have been attached to his name. In fact, we would never have heard his name, otherwise.
We’ve looked at two of the gospel writers, Matthew and Mark. Symbols are attached to their names. In great churches and cathedrals, these symbols can be seen adorning stained-glass windows. The symbol of Mark is a man. He wrote that the word might penetrate to the masses. Matthew’s symbol is a lion. The outcast from the “tribe of Judah” who was never far from it emotionally, was set straight by Jesus, and he wanted to do as much for other Jews. John’s symbol is the eagle, the creature able to fly higher and farther, and to dwell closer to the sun. Luke is symbolized by a calf, the animal of sacrifice. Luke saw barriers tumble through the blood of Jesus. This is the word that he will spread far and wide.
I. Little is Known, Really, About the Man Himself. V3 “It seemed good to me also, . . . to write unto thee in order.”
We have established that he was Greek. Paul also informs us that he was a physician. Colossians 4:14 “Luke, the beloved physician, and Demas greet you.” The noun form of the word “to heal, cure.” Someone (Barclay G30) makes the point: “The minister sees people at the best; the lawyer sees them at their worst. A doctor sees them as they are.” An interesting sidelight is comparison of Mark relative to the woman with the issue of blood. Mark says physicians at fault (Mark 5:26), Luke sees them as ineffectual (Luke 8:43).
He was a capable historian and writer. V1-4 are said to be the purest Greek in the New Testament. Long debate over 2:2 “Cyrenius (Quirinius) was governor of Syria.” He supposedly reigned about 6 A.D. Then, in early 20th Century, Sir William Ramsay found inscriptions that showed this to be Cyrenius’ second term.
Though he only mentions the census, over time, it has become a foregone conclusion.
He brings to bear the emergence of John the Baptist with six certifiable events.
- The fifteenth year of Tiberius Caesar
- Pontius Pilate, governor of Judea
- Herod, tetrarch of Galilee
- Phillip, tetrarch of Ituraea
- Lysanius, tetrarch of Abilene
- Annas and Caiaphas, high priests
II. Luke’s Concern is Expressed Through Theophilus. V3 “To write to thee in order, most excellent Theophilus.” An individual of note—Theophilus—“God lover”; “most excellent”—expresses one who is high in Roman governmental service. He stands as the eternal link between Luke and Acts.
Perhaps Luke wanted to show that Christianity was not a threat to the empire. Luke 3:12f, John admonishes publicans who come to him (John the Baptist) to be fair. Luke 19:1 Zacchaeus does not repudiate his profession but will use it. Luke 20:19, the tribute issues where Jesus sanctions fair taxes. Jesus is presented in a non-threatening posture in relation to Rome.
Luke clearly saw beyond Theophilus to a waiting world. He only takes Jesus’ genealogy beyond its Hebrew roots. Matthew 1:1 “the son of David, the son of Abraham,” from which point he began. Luke 3:38 There are twenty named progenitors following Abraham concluding “The son of Enos, . . . Seth, . . . Adam, the son of God.”
Through his studies about Jesus and consorting with Paul, he is a world-lover. The gospel is for gentiles. Luke 4:25f Jesus’ example of Elias going to the widow of Sarepta and Naaman the Syrian The kingdom is open to Samaritans 10:25 “the Good Samaritan,” and 17:11 “the grateful leper.”
Jesus is friend of outcasts and sinners: 7:36 the sinful woman at Simon the Pharisee’s home; 15:11 the prodigal; 23:43 the penitent thief. Luke captures the heart of Jesus in relation to poor people: 2:24 Mary’s offspring is the offspring of the poor; 6:20 Beatitudes: “Blessed are ye poor”-- Matthew’s “in spirit” omitted; 16:19 parable of the rich man and the poor man.
III. A Final Word May Be Said Relative to Source. V2 “Even as they delivered them unto us, which from the beginning were eyewitnesses, and ministers of the word.”
Little doubt that he used Mark’s gospel. It was earlier written. Interpreter’s Bible says that Luke uses 60% of Mark, or about 1/3 of his own material. Interestingly, of first two chapters, (80/52vvs), only 2:39 and 40 appear elsewhere.
He gives us a summary statement relative to sources. Events: v1 “Those things which are most surely believed among us.” Traditions: v2 “just as they were handed down to us from eyewitnesses.” Written records: v1 “many took in hand; v2 “ministers of the word.” His motivation: v3 “It seemed good to me also.”
Don’t lose sight of what Luke attempts to do: to clarify a specific message to a specific need; to encourage any who want to know more about Jesus to seek it; to clearly declare the role of the Holy Spirit in ascertaining truth—17 references in Luke, 57 in Acts, 6 in Mark, 12 in Matthew. Especial significance in first two chapters: shows Jesus’ works through the Holy Spirit. 11:13, “gives good gifts to his children.” A case could be made as well in relation to prayer, social concern, and women.
Conclusion
Barclay (G30p2) “There is no passage of the Bible which sheds such a floodlight on the doctrine of the inspiration of scripture. No one will deny that the Gospel of Luke is an inspired document; and yet Luke begins by affirming that it is the product of the most careful research. God’s inspiration does not come to the man who sits with folded hands and lazy mind and only waits, but to the mind which thinks and seeks and searches. True inspiration comes when the seeking mind of man meets the revealing Spirit of God.”
Mentioned in recall, meaning not clear (written by hand and inserted after 1990):
Emmanuel AME—God with us “to protect,” “magnify”
Winn pond on a dark night
Evening in Oakdale—death of Martin Luke King
TO WHOM SHALL WE GO?
#565 TO WHOM SHALL WE GO?
Scripture John 6:60-69 Orig. Date 6/7/1970, 11/1986
Rewr. Dates 9/6/1990
Passage: 60 On hearing it, many of his disciples said, “This is a hard teaching. Who can accept it?”
61 Aware that his disciples were grumbling about this, Jesus said to them, “Does this offend you? 62 Then what if you see the Son of Man ascend to where he was before! 63 The Spirit gives life; the flesh counts for nothing. The words I have spoken to you—they are full of the Spirit[a] and life. 64 Yet there are some of you who do not believe.” For Jesus had known from the beginning which of them did not believe and who would betray him. 65 He went on to say, “This is why I told you that no one can come to me unless the Father has enabled them.” 66 From this time many of his disciples turned back and no longer followed him. 67 “You do not want to leave too, do you?” Jesus asked the Twelve. 68 Simon Peter answered him, “Lord, to whom shall we go? You have the words of eternal life. 69 We have come to believe and to know that you are the Holy One of God.”
Purpose: Continuing a series from John’s Gospel, here using Simon’s single expression to relate to a broader perspective of his life
Keywords: Biography Simon Peter Frustration Bible Study John Dissolution Hope Vision
Timeline/Series: John
Introduction
Have you ever wondered what the world might be like if Jesus had never lived? Would we be richer, or poorer?
First and foremost, we must eliminate the New Testament. Probably, we would be advanced enough to enjoy printing. Probably, but no New Testament.
We might know about a book called the covenant of the Jews, but we doubtless would know little about it. Such writers as Matthew, Mark, Luke, and John would be unknown to us. Simon Peter would ever have been more than a fisherman, a poor one. Whatever else we know about the New Testament.
As to history, Rome would not have remained world power for as long as she did. As it was, an expanding China drove the Huns out of central Europe. Their expulsion brought confrontation with the Roman legions. When the confrontation came, Rome had an emperor, Constantine, who had become a believer. Without such a man, Rome very likely would not have stood.
In regard to academics, without the New Testament the revival of learning would have been appreciably delayed. Say what you will in regard to the efforts of Catholicism. Saint Benedict and the monastic order must be given major credit for learning.
So far as the Middle Ages are concerned, had Rome escaped the Huns, they had yet to face the Mohammedans. They captured all of Spain as it was. They were finally defeated in 732 at Tours by Charles Martel, grandfather of Charlemagne.
And a word more about America. The America we know today would not exist. Surely settlers would by now have come, but not in search of their spiritual destiny. If Jesus had not come, what would your life be like today? To whom would we go?
I. In the Actual Setting of the Question, Peter Sees the Hope of Great Promise. “Lord, to whom shall we go? Thou hast the words of eternal life.”
Surely, Simon knew of other available alternatives. Truly, he was raised in Judaism. Though it meant little to him, he overlooked sham, pretense. There was a kind of pride in religion. The pride that would do in Rome; that would bring France, under Napoleon, to her knees; that would nearly destroy 20th Century Europe through German’s fuhrer.
Or, seeing Judaism for what it was, he had the choice of Hellenism (Greek culture/religion). Alexander the Great had brought the Greeks to the top of the heap. They still yielded great influence.
But the greater power, influence, was Rome. Sell out to Rome as some were doing. Join the militant movement opposed. Peter’s question is ours as well, but ask we it to the same end? We know more of Jesus than first converts knew. That what He claimed, he lived, and His call to us as disciples is for commitment.
We, also, are surrounded by alternatives. Ancient religions: Buddhism, Hinduism. Sects unknown 25 years ago: daughter, 3 children with Jim Jones. Communism is hardly a viable alternative: socialism, materialism, humanism remain.
Acts 17:22 “Ye men of Athens, I perceive that in all things ye are too superstitious.” TEV/rlgs.
II. A Few Months Later, Peter’s Sense of Destiny is Threatened at Calvary. Luke 22:54 “They took Him, and led Him, and brought Him into the high priest’s house. And Peter followed afar off.”
The words of the question have not changed “To whom shall we go.” The meaning may now be different. What will we do now? Do we tuck tail? Do we conclude we were wrong? Fight?
In some instances what is seen as high hope fades fast. If hope is all, our diet is slim. Psalm 73: Asaph: “Verily, I had cleansed my heart in vain, . . . my hands in innocence.” I Corinthians 15:19 “If in this life only we have hope, we are a sad spectacle.”
Some of God’s choice have faltered. Joshua 7:7 “Would to God we had been content to stay where we were.” Elijah: I King 19 “O Lord, take away my life for I am no better than my fathers.”
There is a very old tradition at Princeton that revival was underway. A student, night after night, heard and rejected appeals. Went to his room and announced to God his intention to follow another course. His name: Aaron Burr.
If Peter and the others had wanted to give up, they now had reason to do so. “To whom will we go?” It doesn’t get easier. More difficult than ever. To follow Christ in the nineties is to go against wind and tide.
III. Peter Must Next Learn that Knowledge of Christ Alive Will not Drive Away His Despair. John 21:21 “Peter . . . saith . . . what shall this man do?” The call has come to him to be a man. Simon has seen about all there is to see of the Christ event: preaching, parables, miracles, crucifixion, resurrection.
Having seen that much, he knows Christ to be alive. He calls Him “Lord.” Literally, it means “sovereign.” It’s the same as in 6:68. Surely he knows more now than then.
Surely, we do not rule out the Holy Spirit. Jesus had already appeared to them. Simon said 21:3 “I go a fishing.” The Holy Spirit given to empower them (20:22) “Receive ye the Holy Ghost.” They are still ruled by self-interest. Jesus’ three questions of trust. Simon’s ploy: “What about this man?”
Getting hemmed in by grace, he tries to make someone else responsible.
IV. In the Final Analysis, However, the Question for Peter is One of Vision. “To whom shall we go?” becomes a lifestyle for a committed man. Not unlike that of Isaiah: 6:8 “Here am I, Lord, send me!” The Book of Acts is credence for this opinion. During first twelve chapters, Simon Peter was the recognized leader. 3:6 His was the answer to the lame man: “Silver and gold have I none, but such as I have give I thee.” 4:8 After their arrest, Peter defended their position: “there is none other name under heaven.”
Something, in the meantime, has happened in Peter’s life to make this difference. He stopped trying to reason out what was happening around him. He faithed that the power of God, where ever it was leading, was in his interest. He realized that it was not for him to prove God’s power, but to accept it. As an old man: I Peter 5:6 “Humble yourself therefore under the mighty hand of God, THAT HE may exalt you in due time: Casting all your care upon Him for He careth for you.”
Conclusion
Somerset Maugham (British novelist): “The great tragedy of life is not that people perish, but that they cease to love.” (1) It is God’s will that others experience his love through us.
Charlemagne directed his only surviving son, Louis, to claim his throne from off the altar with his own hands so that all would understand that he wore it on his own right and not under his authority but that of God.
(1)Maugham, W.S. (1898). The Making of a Saint. Boston: L.C. Page and Co.
ONLY ONE SALVATION
#580 ONLY ONE SALVATION
Scripture John 5:36-47, 34, NIV Orig. Date 9/6/70
Rewr. Dates 8/82; 3/15/90
Passage:
36 “I have testimony weightier than that of John. For the works that the Father has given me to finish—the very works that I am doing—testify that the Father has sent me. 37 And the Father who sent me has himself testified concerning me. You have never heard his voice nor seen his form, 38 nor does his word dwell in you, for you do not believe the one he sent. 39 You study[a] the Scriptures diligently because you think that in them you have eternal life. These are the very Scriptures that testify about me, 40 yet you refuse to come to me to have life.41 “I do not accept glory from human beings, 42 but I know you. I know that you do not have the love of God in your hearts. 43 I have come in my Father’s name, and you do not accept me; but if someone else comes in his own name, you will accept him. 44 How can you believe since you accept glory from one another but do not seek the glory that comes from the only God[b]? 45 “But do not think I will accuse you before the Father. Your accuser is Moses, on whom your hopes are set. 46 If you believed Moses, you would believe me, for he wrote about me. 47 But since you do not believe what he wrote, how are you going to believe what I say?”
34 Not that I accept human testimony; but I mention it that you may be saved.
Purpose: To call attention to the mandate of scripture that declares that salvation is in Jesus only.
Keywords: Bible Study Christ as Saviour Word of God Law Liberty
Spiritual Heritage Salvation
Timeline/Series: John
Introduction
There are places I have lived where it was very much to my advantage being an “ordained person.” I spent many years pastoring in the southern region of our state. We lived in towns and cities that were predominantly Catholic. While there were disengaging circumstances as well, as often as not, being in places like New Iberia, and Lafayette, and New Orleans gave special consideration to pastors.
The first couple of years that we were in New Orleans, Ochsner Hospital and Clinic gave 50% discount to pastors and their families. When medicals started escalating in the mid-seventies, they backed away from that. It was nice for a while. In New Iberia, everything that was done to advantage the priests civically, was done for other pastors as well.
Several of us were present recently at the commissioning of our new mission director. At the end of the service, ordained persons were asked to engage in “laying on of hands.” We were called upon to “give credence to, and support for” our friend as he began a new avenue of service.
When the SBC was last in Philadelphia, some messengers learned that ordination was not always a door opener. In the “city of brotherly love,” which, by the way, houses the Liberty Bell, the first seat of American government, and the house where Betsy Ross is said to have put the first flag together. It is also the location of Stephen Girard College, a school for boys, and heavily endowed. Entrance is through the one gate in a surrounding ten-foot wall. Every visitor is asked one question, “are you an ordained person?” If you are, and admit it, you don’t get in.
Now this morning’s message is not about ordination, it is about salvation. Is it free? Is it free for all? Are there requirements that must be met? Can I be certain about my own standing in that regard? As the first Independence Day of the 21st Century nears, a major question must be “Is it politically correct to insist upon a Biblical mandate about this ‘Hoped for’ salvation.”
1. This is Set in the Context of Witnesses of Christ. V32 “There is another beareth witness.”
1. The witness of the Holy Spirit v32.
2. The witness of John the Baptist v35 “he was a burning and shining light.”
3. The witness of Jesus’ works. V36 (1)His concern for God’s will and (2)His love for people.
4. The fourth witness is the Father’s own. V37
5. The fifth witness is scripture. V39 (OT)
6. Lastly, the witness of Moses. V46
II. We Must Take Note that Salvation Does not Come Through Religious Law. V39 “Search the scriptures; for in them ye think ye have eternal life.”
There is no doubt which scriptures are meant. Jesus holds the Old Testament on a plane higher than all other writings. No doubt that the Judeo-Christian community has accepted this as without equal. The Jews saw themselves as the “chosen” people because of this confirming word. So Jesus demands of them “Search the scripture. Show me where it says you have eternal life because you have the book.”
One thing that Jesus would never do. That you or I should never do. That is to make light of scripture. It is the sourcebook about God. We discover about man’s beginnings and the changes in people and culture. There are glimmers of God’s aspiration for His creation. Here is the most accurate depiction of sin and its curse.
You see, salvation is not in a printed page but in the ONE who gives credence to the page. A surgeon’s credence is not in his diploma but in the well-being of his patient. An engineer is not established because he can read a blueprint, but because he knows how to change material into mass. You see, the word at every level is worth no more than what gives it credence. Harriet Beecher Stowe – “Uncle Tom’s Cabin” – Tom on the barge – going to Simon Legree -- Matthew 11:28 “Come unto me, all ye that labour and are heavy laden” – “Them’s good words. But who sez ‘em?”
III. We Face an Inordinate Danger of Trusting Human Personality. V44 “How can you believe, which receive honor one of another, and seek not the honor that cometh from God only.”
The word honor here is doxan “glory,” from which we get our doxology. Meaning is not outward manifestation, but inward glory. We humans are clearly more interested in the outward manifestation. John 1:14 “. . .we beheld His glory; the glory as of the only begotten of the Father.”
It is a rebuke aimed at the Scribes and Pharisees who see him as an enemy. They are seeking such praise for themselves. Their praying was often “to be seen of men.” (Matthew 6:5). They took upper seats at synagogue. Their reasoning was quite contemporary. “I will be prominent among my peers. What commends me must be more than they.” The error in their judgment is also commonplace. Not: “Am I as good as my neighbor?” Must be: “Do I measure up to the expectation of God?”
The issue for us is not largely different. How many preachers took pleasure in JS/JB fall to pat ourselves on the back? How many Baptists/Methodists took delight that these were Pentecostals. We want to be judged on material issues: education, economics, faithfulness to vote.
David Yohn (C70p52) raises serious questions. “Are we about what Jesus would be about? “The religious apparently is concerned about pretentious cultic practices, the meritorious works of believers, the perpetuation of the institution. . . Religion is manipulated to meet the needs of the religious person, not the needs of the world.”
Salvation outside of Christ is simply something else.
IV. Thirdly, Salvation is not to Be Found in Spiritual Heritage. V45 “The one who is going to accuse you before the Father is none other than Moses, the one you trust.”
Little time will be spent because of similarity with prior point. The problem, you see, is that privilege for the Jew, had become his prison. Jesus’ concern for the poor is unmarred.
The ignorant, the stricken is not condemned. The word of rebuke is to those who have much and abuse it. Everytime we hear truth and sustain cultic error we are condemned. The solution of some is to secrete themselves from the spoken truth. To enter into worship means to hear with the heart about my own sins and how I only can atone for them, and that having proof of spiritual lineage going to Mayflower means nothing.
V. Before These Precious Minutes You Have Allotted Me are Gone, Jesus is Our Only Salvation. V40 “Ye will not come to me that ye might have life.” “Had ye believed Moses, ye would have believed me.” (46)
Biblical salvation is the work of God. I John 5:11 “. . . God hath given us eternal life, and this life is in His son.” Galatians 4:4 “But when the fullness of time was come, God sent forth His son . . . to redeem them that were under the law.”
Salvation became a personal commodity when we decide what to do about what God has done. To believe is to respond with personal volition, and we are saved. To decide not to decide is not postponement, it is prideful arrogance and a decision against Christ. The case for belief is not always open. Lack of certainty can become hardened cynicism. “The fool hath said in his heart, ‘there is no God.’” (Psalm 14:1 and Psalm 53:1).
Closing
You ask yourself two serious questions this morning. Have I trusted CHRIST as my Saviour? Do I show it in the way I live?
THE MAN WITHOUT A FRIEND
#528 THE MAN WITHOUT A FRIEND
Scripture John 5:1-18 NIV Orig. Date unknown
Rewr. Dates unknown
Passage: Some time later, Jesus went up to Jerusalem for one of the Jewish festivals. 2 Now there is in Jerusalem near the Sheep Gate a pool, which in Aramaic is called Bethesda[a] and which is surrounded by five covered colonnades. 3 Here a great number of disabled people used to lie—the blind, the lame, the paralyzed. [4] [b] 5 One who was there had been an invalid for thirty-eight years. 6 When Jesus saw him lying there and learned that he had been in this condition for a long time, he asked him, “Do you want to get well?” 7 “Sir,” the invalid replied, “I have no one to help me into the pool when the water is stirred. While I am trying to get in, someone else goes down ahead of me.” 8 Then Jesus said to him, “Get up! Pick up your mat and walk.” 9 At once the man was cured; he picked up his mat and walked. The day on which this took place was a Sabbath, 10 and so the Jewish leaders said to the man who had been healed, “It is the Sabbath; the law forbids you to carry your mat.” 11 But he replied, “The man who made me well said to me, ‘Pick up your mat and walk.’ ” 12 So they asked him, “Who is this fellow who told you to pick it up and walk?” 13 The man who was healed had no idea who it was, for Jesus had slipped away into the crowd that was there.14 Later Jesus found him at the temple and said to him, “See, you are well again. Stop sinning or something worse may happen to you.” 15 The man went away and told the Jewish leaders that it was Jesus who had made him well.16 So, because Jesus was doing these things on the Sabbath, the Jewish leaders began to persecute him. 17 In his defense Jesus said to them, “My Father is always at his work to this very day, and I too am working.” 18 For this reason they tried all the more to kill him; not only was he breaking the Sabbath, but he was even calling God his own Father, making himself equal with God.
Purpose: n/a
Keywords: n/a
Introduction
How easy to get sidetracked! What a magnificent text, especially in extension.
1-Jesus heals on the Sabbath (v10); not the first time in Jerusalem—Mark 1.
2-The open hostility moves to Jerusalem, v18. Mark 2:6, Luke 5:21; the men thought He had friends. (See Wells.) 3-The possibility of allegorical meaning, 2-7
a) Man—people of Israel
b) The five porches—Books of Law
c) Uncured—inability of the Law to heal
d) 38 years—wilderness
e) Stirring of water—baptism of grace
4-The absent fourth verse—not in RSV, NEB, Nestle’s translation, NKJ footnotes
5-Text from 19 on—the strong declaration of identity; not equality but obedience
- (Son) of man 7 times through v23 (27)
- Messiah (implicitly), His healing power
- Empowered to raise the dead v25
- Judge, v27
- Humanity, v47
I. The Basics are Simple. Jesus gone from Galilee to Jerusalem—apparently alone. He has gone up for a feast. Many think Passover. Barclay reverses 5 and 6 and says Pentecost. See 5:1
Bethesda—House of Mercy; Bethzatha—House of Olives
II. Jesus Addresses the Major Factor. The man himself—38 years helpless, age not known. Life is precious at any age. Disease—helpless; family—none/none that could wait. Were there those who waited for the entire time?
Jesus forces this man to search. V7 Wouldst thou be mad whole? To some a foolish act; but how much good do we miss because we will not allow it? Barclay—If in our inmost heart we are well content to stay as we are, there can be no change for us. P175. If there can be excuse for failure to will, this man has it.
Like so many in this sad world this afflicted man had no knowledge of Jesus. The pool was there. Occasionally one would walk away. Hope—but at what point does hope become listless despair? When he encounters Jesus he is awake in a wide, new world—healed; walking home of Sabbath, confused—Exodus 20:10; Jeremiah 17:21-22. He encounters Jesus again in temple—Jesus gets him off the hook; don’t think you can live without regard to right conduct.
A final message radiates through this passage and all scripture. How easy to ignore pleas for help. We see people as objects—Jesus saw need (Isaiah 61:1). First occasion of preaching to Samaritan woman. Matthew taught us of publicans; he eateth with them. Our indignation arises more for [illegible]. Quote 20th Century 7, p. 78, maybe 84.
THE INCARNATION OF CHRIST (June 1985)
#828H/see #574 THE INCARNATION OF CHRIST
Scripture John 1:1-14 Orig. Date 3/11/79 (739)
Rewr. Dates 6/1/85
Passage: 1 In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was with God in the beginning. 3 Through him all things were made; without him nothing was made that has been made. 4 In him was life, and that life was the light of all mankind. 5 The light shines in the darkness, and the darkness has not overcome[a] it. 6 There was a man sent from God whose name was John. 7 He came as a witness to testify concerning that light, so that through him all might believe. 8 He himself was not the light; he came only as a witness to the light. 9 The true light that gives light to everyone was coming into the world. 10 He was in the world, and though the world was made through him, the world did not recognize him. 11 He came to that which was his own, but his own did not receive him. 12 Yet to all who did receive him, to those who believed in his name, he gave the right to become children of God— 13 children born not of natural descent, nor of human decision or a husband’s will, but born of God. 14 The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth.
Purpose: Continue the series on the doctrine of Christ calling attention to His incarnation.
Keywords: Incarnation of Christ Incarnation Word of God
Introduction
A little six year old girl was going to her first Sunday School Christmas Party. Her mother wanted it to be a very special time, so she went overboard helping her little daughter to anticipate and get ready for it. She explained in detail about Christmas, and Jesus, and that this was Jesus’ birthday party and she and the other children would be helping to celebrate that happy day.
Well, the little girl was understandably impressed and excited about what lay ahead. Her ride picked her up and off she went. When she returned home a few hours later, her mother asked her about the party. She replied, “It was a nice party, but Jesus never showed up.”
The essence of the incarnation is that God threw a party and Jesus did show up. There are folks aplenty who don’t recognize Him, but make no doubt about it: He did appear. God’s own Son came to live in our midst, and, more important, to do for us what we could not do for ourselves.
I. Incarnate in Preparation. 1:1 “In the beginning was the Word, and the Word was with God, and the Word was God.”
The scripture opens with creation, and the attendant revelation of the Word. 1) Ten times in Genesis 1 we read “and God said” (3, 6, 9, 11, 14, 20, 24, 26, 28, 29).
2) A concluding message to His creation: I have given all this to you. I have blessed it; you must sustain that blessing. I give you a wife to accompany you; you must satisfy that accompaniment. (See A Severe Mercy by Sheldon Vanauken.)
At the cafeteria, I could not help but over hear the conversation. A foursome; one recent widower. Told of invitations from friends to date. “Did you know there are 11 widows for every widower?” One said, “Whoo, I can’t wait!” To which he replied, “Nothing compares with having a good wife by your side.”
To say that Jesus is the “Word” is to say that He is the creative force of God in action. Perhaps no passage defines that creative force like Psalm 119. Of 176 verses, only five do not refer to God’s word, law, commandments, etc. (84, 90, 120, 121, 132). 119:105 “Thy Word is a lamp to my feet, and a light/path. Jeremiah 23:29 “Is not my word like a fire?” saith the Lord; “and like a hammer that breaketh the rock in pieces.”
Listen to the words of an unknown poet:
“Last eve I passed beside the blacksmith’s door, and heard the anvil ring the vesper chime;
Then, looking in I saw upon the floor, old hammers worn with beating years of time.
‘How many anvils have you had,’ said I, ‘to wear and batter all these hammers so?’
‘Just one,’ said he, and then with twinkling eye, ‘The anvil wears the hammers out, you know.’
And so, thought I, the anvil of God’s Word, for ages skeptic blows have beat upon.
Yet though the noise of falling blows was heard, the anvil is unharmed, the hammers gone.”
II. The Incarnation in Potential. 1:4-5 “In Him was life, and the life was the light of men. And the light shines in the darkness, and the darkness cannot comprehend it.”
The first concept to emerge was probably “adoption.” They borrowed from Peter in Acts 2:36 “Let all the House of Israel know that God hath made . . . this Jesus, . . . both Lord and Christ.” They borrowed from Luke borrowing from Psalms/Acts 13:33: “You are My Son. Today I have begotten You.” But adoption wasn’t the answer.
Then came a concept called “kenosis.” A word meaning “emptying.” New Testament usage in verb form in Philippians 2:7. “Made Himself of no reputation” KJV “but Himself emptied, the form of a slave taking.” So, deity surrendered His divinity as if He could not be both. “Kenosis” begins above—God to man; “Adoption” begins below—man to God.
A third concept, hardly worth our time, called “docetism”—“to seem.” He only seemed to be human. They claimed His deity, but explained away His humanity. Part of the gnostic error.
If potential becomes what it must, then all three be set aside. He was not “adopted,” He is the Son. He did not “surrender” His deity, we have been visited by God. 1:10-11 “He was in the world, and the world was made through Him, and the world did not know Him.” Much, much more than just a “seeming” humanity. I John 1:1, “That which was from the beginning, that which we have heard, that which we have seen with our eyes and that which our hands have handled of the word of life.”
The Incarnate One, God come in the flesh.
III. Finally, the Incarnation in Performance. 1:14 “And the Word was made flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.”
By what are people most commended?: by their station in life; by their professional rank; by honors, titles, wealth. Is it not, rather, that they keep their word?
So also, that which communicates most directly to us of God is His integrity. The One born to a maiden named Mary was the eternal Word of God. That Word became flesh. He came to communicate God, to make Him known. He came as a light in man’s darkness that we become God’s children. Man was created in God’s image; God came in man’s image.
Conclusion
Donald Miller, in his book, The People of God, delivers a searing indictment of far too many Christians today. He wrote, “The sentimentalized Jesus of our time is not one before whom men would fall on their faces and certainly, He would frighten away no devils! He is one whom nobody would crucify, and for whom few, if any, would be willing to die. He could not have brought the church into being, nor could He have sustained it through all the tortuous course of the long centuries.”
In other words, if you do not serve a Christ who claims, and is worthy of, your fullest devotion, then you have opted for one who is less that the Incarnate One. His word of Himself is still “I am the way, the truth, and the life. No man cometh to the Father except by me.”
________________________
1 Vanauken, S. (1977). A Severe Mercy. NY: Harper and Row.
2 Miller, D.G. (1958) The People of God. London: Religious Book Club
THE INCARNATION OF CHRIST (December 1990)
#574 w 878 THE INCARNATION OF CHRIST
Scripture John 1:1-14 NIV Orig. Date 3/11/1979
Rewr. Dates 6/1985, 12/9/1990
Passage: 1 In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was with God in the beginning. 3 Through him all things were made; without him nothing was made that has been made. 4 In him was life, and that life was the light of all mankind. 5 The light shines in the darkness, and the darkness has not overcome[a] it. 6 There was a man sent from God whose name was John. 7 He came as a witness to testify concerning that light, so that through him all might believe. 8 He himself was not the light; he came only as a witness to the light. 9 The true light that gives light to everyone was coming into the world. 10 He was in the world, and though the world was made through him, the world did not recognize him. 11 He came to that which was his own, but his own did not receive him. 12 Yet to all who did receive him, to those who believed in his name, he gave the right to become children of God— 13 children born not of natural descent, nor of human decision or a husband’s will, but born of God. 14 The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth.
Purpose: To share a message on the incarnation at Christmas-time, reminding my people of the importance of this Christly intervention.
Keywords: Incarnation of Christ Incarnation Doctrine Word of God
Timeline/Series: Christmas/Sequential
Introduction
A little six-year-old girl was going to her first Sunday School Christmas party. Her mother, remembering some of the joys of her own childhood, wanted the little girl to have similar experiences. She did everything she could to prepare the child for the party. She explained more in detail about Christmas as the time of the birth of Christ. “It is Jesus’ birthday,” she told the little girl, “and you and your friends will be helping Him to celebrate that happy day.”
By party day the expectation and excitement were all she could talk about. Finally, the little neighbor, with whom she was going, came to pick her up, and off she went to the party.
She returned home a few hours later. Her mother asked her about the party. She replied, “Well, it was a very nice party, mother. There were lots of children there, and we had fun. But, mother, Jesus never showed up.”
The essence of the incarnation is that God threw a party, and Jesus was the guest of honor, and, believe it or not, He was there. He did appear! Some may disclaim it, and doubt it, but it did happen. God’s own Son came to live amongst us, and, more important, to do for us what we cannot do for ourselves.
I. The Incarnation Unfolded. V1 “In the beginning was the word, and the word was with God, and the word was God.” The scripture gives us a clear definition. The essence of God became man. Words are used to communicate reality. That which was not earthly became earthly.
Jesus’ name gives us insight also. Jesus/Joshua: “God is my salvation.” Incarnation means that God intervened to do for me what I could not do for myself.
Scripture open with creation, and its attendant revelation. Ten times (Genesis 1) is the phrase “and God said.” (3, 6, 9, 11, 14, 20, 24, 26, 28, 29). It is a threefold message. It comes from God’s hand. It is intended to bless. Man’s will is the one thing out of God’s control.
We came to the 20th Century to discover the impact of genes on the life of man. Loss of life forms is the loss of genes. New evidence of genetic impact on disease. But it is not genetic mutation that is a threat, it is man’s will.
But in Christ, what had been essence now takes bodily form. To say He is the “word” is to say that He is the creative force of God exposed. Keep in mind that Jesus was the Son of God before He became Jesus of Nazareth. He gave specific personality to word patterns describing God. Active: “My word is like a fire . . . like a hammer that breaketh the rock in pieces.” Jeremiah 23:29. Passive: “Thy word is a lamp to my feet, and a light to my path.” Psalm 119. Of 176 verses, only five do not refer to God’s law, word, commandment.
“Last eve I passed beside the blacksmith’s door, and heard the anvil ring the vesper chime;
Then, looking in I saw upon the floor, old hammers worn with beating years of time.
‘How many hammers have you had,’ said I, ‘to wear and batter all these hammers so?’
‘Just one,’ said he, and then with twinkling eye, ‘The anvil wears the hammers out, you know.’
And so, thought I, the anvil of God’s Word, for ages skeptic blows have beat upon.
Yet though the noise of falling blows was heard, the anvil is unharmed, the hammers gone.”
II. The Incarnation Understood. V4f “In Him was life, and the life was the light of men. And the light shines in the darkness, and the darkness comprehended it not.” Early, of course, there was a lack of understanding. There was a theory of incarnation called adoption.
Acts 2:36 “Let all the House of Israel know that God hath made . . . this Jesus, . . . both Lord and Christ.” (Peter).
Romans 1:3f “declared to be the Son of God with power.”
Acts 13:33 (also in the Psalms) “You are my Son, Today I have begotten you.”
Then emerged a theory called kenosis. The word means “emptying.” Philippians 2:7 (verb) “Made himself of no reputation, but himself emptied, the form of a slave taking.” Deity surrendered His divinity as if He could not be both.
Kenosis begins above (God to man).
Adoption begins below (man to God)
A third theory was called docetism. Means “to seem.” Jesus only appeared to be human. It was the gnostic error, explaining away His humanity.
Understanding dismisses all here for what they are--“misguided theories.”
Jesus was not adopted, He is the Son.
He did not surrender His deity, we have been visited by God. Light and darkness exist together. The light is so pure, the darkness so remote, that they do not mingle. The darkness cannot fathom light. V5 “the darkness comprehended it not.”
Thus, God came in the flesh of DARKNESS. V14 “The word was made flesh and dwelt among us (“and we beheld His glory”). Jesus came to enable the creatures of darkness to comprehend the light. V12 “But as many as received Him, to them gave He power to become the children of God.”
III. Finally, the Incarnation Unfettered. V14 “And the Word was made flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.”
Ultimately, only one thing commends us. There are things that earn prominence: professional status, intellectual accomplishments, social consciousness, wealth. These things can all be disavowed by one character flaw: Many sins of the flesh can be overcome. A person who does not keep their word cannot be trusted.
It is in that sense that Jesus is called the Word. He is the ultimate description of all that God is. His coming to flesh is for man’s benefit. His spoken message is eminently important. His bearing, equally so.
He came as the light in man’s darkness. Think of the inkiest blackness, a cave where lights were briefly turned off. James Weldon Johnson1: “Blacker than a thousand midnights down in a cypress swamp.”
Conclusion
Donald Miller, in his book, The People of God2, delivers a searing indictment of far-too-many religious people today. “The sentimentalized Jesus of our time is not one before whom men would fall on their faces, and certainly, He would frighten away no devils! He is one whom nobody would crucify, and for whom few, if any, would be willing to die. He could not have brought the church into being, nor could He have sustained it through all the tortuous course of the long centuries.”
The Christ of the New Testament gospel claims our fullest devotion. He is the incarnate One, God in human flesh. He is still in charge. “I am the way, the truth, the life. No man cometh to the Father but by me.”
1 Johnson, J.W. (2018). The Creation: 25th Anniversary Edition. Holiday House.
2 Miller, D.G. (1958) The People of God. London: Religious Book Club.
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.”