Sonshine Family Worship Center

THE GOD-BLESSED LIFE

Thu, 07 Dec 2023 00:01:59 GMT

THE GOD-BLESSED LIFE

Gospel by Matthew (Jesus the Teacher)

The God-Blessed Life

1. Live With God’s Favor (Matthew 5:1-16)

2. Practice God-Pleasing Righteousness (Matthew 5:17-30)

3. Prove Your Fidelity to God (Matthew 5:31-48)

Central Truth: God blesses those who hear, believe, and obey Him.

INTRODUCTION

The Beatitudes begin Jesus’ Sermon on the Mount—one of His five extended discourses in the Gospel of Matthew. The entire discourse, which composes chapters 5-7, presents Jesus’ ethical and spiritual foundations for Kingdom living. Such living will be realized fully on earth during Jesus’ millennial reign, but is to be more and more fully realized by each follower of Jesus during our personal journey toward spiritual maturity.

The Beatitudes present conditions within the heart that lead to the favor of God and specific blessings from His hand. Each spiritual attitude or condition named in this passage leads to specific spiritual or temporal fulfillment because it activates a process or quest which is rewarded by God.

1. LIVE WITH GOD’S FAVOR

A. Develop Kingdom Desires and Attitudes (Matthew 5:1-9)

B. Rejoice When Persecuted (Matthew 5:10-12)

C. Live as Salt and Light (Matthew 5:13-16)

How does verse 5 contradict secular thinking?
What will “peacemakers” be called, and why (v. 9)?
Why would any Christian try to hide his or her “light”?

Sobering Question

Alas, how many have been persecuted for the wrong of having been right?—Jean-Baptiste Say

2. PRACTICE GOD-PLEASING RIGHTEOUSNESS

A. Beyond Legalism (Matthew 5:17-20)

B. About Anger and Relationship (Matthew 5:21-26)

C. Adultery and Purity of Thought (Matthew 5:27-30)

Describe genuine righteousness.
When and in what sense must we “agree” with an “adversary” (v. 25)?

Sin Redefined

There are no longer sinners, only “addictive personalities.” Take lust. Those who would have previously been called lustful are now described as “addicted to sex and in need of therapy.”—Frank Furedi

3. PROVE YOUR FIDELITY TO GOD

A. Faithfulness and Honesty (Matthew 5:31-37)

B. Extraordinary Requirements (Matthew 5:38-48)

Why do you suppose people were taking the marriage covenant lightly?
Why does Jesus allow for divorce in the case of adultery?
Answer the questions in verses 46 and 47.

Surprised by Truth

It’s amazing how many people are shocked by honesty and how few by deceit.—Unknown

KEEP GROWING AND MATURING

The final verse in today’s lesson begins, “Be ye therefore perfect” (v. 48). The word translated perfect here means “having attained the end or desired aim.” It is used to refer to the maturity of a person from infancy to adulthood.

Thus, we are to be continually growing and maturing. Perfection speaks to spiritual completeness. We are to be undivided or whole individuals, made complete through the provision of our heavenly Father. All God is that can be given to us, He imparts to those who seek Him. It starts by incorporating the teachings of Jesus into our daily lives.

Adopted from the Evangelical Sunday School Lesson Commentary 2023-2024.

USE TECHNOLOGY WISELY

Thu, 30 Nov 2023 00:00:19 GMT

USE TECHNOLOGY WISELY

The Bible and Today’s Issues

Use Technology Wisely

1) God Gives Abilities to Create (Exodus 31:1-5; 2 Chronicles 26:9-10, 14-15)

2) When Abilities Are Used to Glorify Self (Genesis 11:1-9)

3) Do Everything for the Glory of God (1 Corinthians 10:1-13, 31)

Central Truth: Our actions must glorify God, not ourselves.

INTRODUCTION

It is suggested we now use more “technology” (based on technique) in one day than our great-grandparents used in their entire lifetime. Of course, that depends on how you define the term. It will be utilized here in the broad sense of “the application of knowledge to accomplish a task.” This includes instruments and methods resulting from such.

Most everyone has a smartphone these days. The technology built into computers is superseded about every three years (or less) and requires substantial investments by Christians and ministries.

Technology is a tool. Like most tools, it can be used for wise purposes or for evil. Concerns about privacy and the use of information to disrupt or even control our lives and livelihood are legitimate. The debate over artificial intelligence (AI) is in full swing now.

God in His infinite wisdom did not give us a Bible that addresses every issue. Instead, He chose to provide principles that enable us to examine a fiercely changing world from a Biblical perspective, such as using technology wisely.

1. GOD GIVES ABILITIES TO CREATE

A. An Anointed Craftsman (Exodus 31:1-5)

B. A Gifted Builder/Inventor (2 Chronicles 26:9-10, 14-15)

How was Bezaleel being “called” (v. 2) and “filled” (v. 3) connected with his work of devising (v. 4), “cutting” and “carving” (v. 5)?

Imitating God

In creating, we imitate God. . . . To be a creator is part of what it means to be a human being. I met a guy on death row in Arizona who had nothing. . . . So he would unravel his socks and weave little necklaces with crosses out of the threads. The first time I visited another death-row inmate, he gave me a picture frame he’d made out of gum-wrapper foils.

These men were locked in a small cell twenty-three out of twenty-four hours a day. They had absolutely nothing, and still they were reaching out to create something of beauty and worth.—Helen Prejean ( Inklings , No. 3).

2. WHEN ABILITIES ARE USED TO GLORIFY SELF

A. Boastful Building Plan (Genesis 11:1-4)

B. Confused and Scattered (Genesis 11:5-9)

Three times in Genesis 11:3-4, the people said, “Let us. . . .” Why is this significant?

God’s All-Seeing Eye

If the eye of man discerns things at a small distance, the eye of an eagle at a greater, and the eye of an angel at ten thousand times greater distance, shall not the eye of God see everything through the whole extent of creation?—John Wesley

3. DO EVERYTHIN FOR THE GLORY OF GOD

A. Learn From Israel’s Failures (1 Corinthians 10:1-11)

B. Take Heed and Glorify God ( 1 Corinthians 10:12-13, 31)

What principles can you identify in verses 6-11 that relate to the wise use of technology?

Like a Hammer

Technology is the application of knowledge. Therefore, it should be viewed as a tool, much like a hammer. One can utilize a hammer and build a house, or one can wield a hammer to take a human life. In many cases, those with evil objectives have harvested the power of technology for selfish purposes or for cost-cutting measures, rather than improving the quality of life. It should not be so in the church for which Christ gave His life. Take a fresh look at your congregation and how you do things. What needs to change to utilize all “technology” for God’s glory and improving the effectiveness of the congregation’s ministry?

USE TECHNOLOGY WISELY

The passages examined in this lesson reveal the creativity of God, who shares that ability with us through the Spirit’s empowerment and presence. As noted in the introduction, technology finds its origin in technique. This is key to our application of methodologies and tools used in ministry. When we misuse what God has given us, there is a severe penalty to be paid. Therefore, we should utilize technology and the instruments God provides for His glory, and His glory alone.

Adopted from the Evangelical Sunday School Lesson Commentary 2023-2024.

THE BIBLE ON HOMOSEXUALITY

Wed, 08 Nov 2023 23:59:54 GMT

THE BIBLE ON HOMOSEXUALITY

The Bible and Today’s Issues

The Bible on Homosexuality

1) Homosexual Practices Forbidden (Leviticus 18:22-30; 20:13; 1 Corinthians 6:9-10)

2) Homosexual Practices Condemned (Genesis 19:1-24; Romans 1:18-32)

3) Freedom From Sin Found in Christ (Romans 6:1-14, 18-23)

Central Truth: Your identity and God-given gender come from Christ, your Creator.

INTRODUCTION

We live in a fallen world―a world that seeks to gratify and accommodate sexual sins that would not have even been discussed in public a generation ago. At the time of this writing, a philosophy professor at a prominent university is questioning publicly why sex with a child is wrong, no matter how young.

Congregations and denominations are being ripped apart by those who advocate homosexual and transgender or “queer theology” (their words). They teach that any Biblical prohibitions against such activity is cultural and not a commandment. Culture and convictions change―commandments do not. We preach the Word without compromise. However, we must also have compassion on those caught in this insidious sexual captivity and show them how the Son of God still sets people free.

1. HOMOSEXUAL PRACTICES FORBIDDEN

A. Detestable Sexual Practices (Leviticus 18:22-24, 29-30; 20:13)

B. Deceptive Sexual Sins (1 Corinthians 6:9-10)

How and why are so many people, both inside and outside the church, leading “deceived” lives? How can this deception be overcome?

Smorgasbord Morality

Every area of education has been infected by . . . value-neutral philosophy. Teachers and school administrators encourage students to choose from a smorgasbord of what they term “morally equivalent lifestyles”: homosexuality, adultery, premarital promiscuity. Gorge yourself on one or sample them all. And this smorgasbord morality, which is itself a value system, tramples on the sensibilities of any who hold to moral absolutes―particularly Christians.― Charles Colson

2. HOMOSEXUAL PRACTICES CONDEMNED

A. Destruction of Two Cities (Genesis 19:1-24)

B. Denial, Darkness, and Depravity (Romans 1:18-32)

Describe the connection between “practice” and “approve” in verse 32 (NKJV).

3. FREEDOM FROM SIN FOUND IN CHRIST

A. Dead to Sin; Alive in Christ (Romans 6:1-14)

B. Devoted to Righteousness (Romans 6:18-23)

Compare and contrast the two types of servanthood discussed in this passage.

Shoo Away Temptation

When someone once asked Martin Luther about how to deal with temptation, he replied, “You cannot keep birds from flying over your head, but you can keep them from building a nest in your hair.” Everyone is tempted. We get in trouble when we entertain the temptation.

HOPE FOR ALL

The act of homosexuality is offensive to the holy nature of God. It is a sin against Him and the order He set forth in Creation. Anything offensive to God should be offensive to us. The church must not compromise its mandate to preach the whole Word rightly divided.

Neither should it require anything less than obedience to God’s commandments for its members. However, homosexuality and other sins fueled by carnal lusts are not unforgivable.

“For God so loved the world [even male and female homosexuals], that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life” (John 3:16 KJV).

The blood of Christ has never lost its cleansing and liberating power. There is hope in Him!

Adopted from the Evangelical Sunday School Lesson Commentary 2023-2024.

PORNOGRAPHY IS DESTRUCTIVE

183:759916722 (Orlando McFarlane) — Wed, 01 Nov 2023 23:05:07 GMT

PORNOGRAPHY IS DESTRUCTIVE

The Bible and Today’s Issues

Pornography Is Destructive

1) Sexual Lust Is Sin (Matthew 5:27-30; 1 John 2:15-16)

2) C onsequences of Evil Desire (James 1:13-15; 2 Samuel 11:1-5; 12:1-12)

3) Guard Your Eyes and Heart (Job 31:1-8; Numbers 15:37-40; 1 Corinthians 6:12-20)

Central Truth: God demands sexual purity.

INTRODUCTION

The pornography business caters to the desire for instant gratification. Pornographers bypass the need for marital and emotional connections by providing mentally (and spiritually) vicarious interaction with the perfect participant on a screen.

Drawing from several statistics and sources, we find sobering facts: (1) The industry makes more than ABC, CBS, and NBC combined. (2) There are roughly 120,000 searches a day for child pornography. (3) Those addicted experience physiological and psychological changes in the brain ( frontal lobes shrink). (4) Pornography watchers have a 300 percent increase in marital infidelity. (5) One-third of women in a survey admitted to watching porn. These are just a few of the devastating facts about pornography’s destructive and desensitizing effects plaguing society and the church.

1. SEXUAL LUST IS SIN

A. Adultery in the Heart (Matthew 5:27-30)

B. Worldly Love (1 John 2:15-16)

Why and how is adultery so destructive?

Dangerous Preoccupation

Every year in the U.S., more than a million deer are hit by automobiles, with late autumn being the most dangerous season, when bucks are seeking to breed. “They’re concentrating almost exclusively on reproductive activities, and are a lot less wary than they normally would be,” said an Illinois Department of Nature Resources employee. Being preoccupied with sex is also dangerous for humans.

2. CONSEQUENCES OF EVIL DESIRE

A. The Temptation Process (James 1:13-15)

B. From Lust to Murder (2 Samuel 11:1-5; 12:11-12)

How is the temptation process depicted in James 1:13-15?

Downward Spiral

A pastor told how he saw a magazine laying in his yard. When he picked it up, he saw it was pornography. “Out of curiosity,” he looked through it and it created a feeling in him that led him to a porn shop. He was hooked. He then visited a massage parlor. He lost his ministry, wife, and family. He said if he could only go back to that first day. . . .

3. GUARD YOUR EYES AND HEART

A. Job’s Personal Covenant (Job 31:1-8)

B. Tassels as Tokens (Numbers 15:37-40)

C. Temples of the Holy Spirit (1 Corinthians 6:12-20)

What covenant should we make with our eyes, and how can we keep such a covenant?

Recognize God’s Holiness

We need to see this God of Israel both in His wrath and His infinite mercy. We need to learn a holiness that rejects all compromise with evil and a generosity that seeks and saves the lost. We need to learn to know God as He is.― Leslie Newbigin

WHOLENESS AND HOLINESS

God created us as sexual beings (Gen. 1:27; 4:1), but He also provided a way to take care of those needs (Heb. 13:4). Pornography is not an innocuous, private, and victimless endeavor. It is sin and leads to other sexual sins, not to mention the human trafficking involved in its production. (Watching pornography is to be guilty of that hideous endeavor of slavery.)

Pornography can be found in all forms of media. Anything that creates desire for someone other than our spouse must be shunned. We are whole and holy only when our needs are met within the parameters God has set for us. Anything less diminishes our spiritual vitality, our witness, and the name of God.

Adopted from the Evangelical Sunday School Lesson Commentary 2023-2024.

THE SANCTITY OF HUMAN LIFE

Wed, 25 Oct 2023 23:03:02 GMT

THE SANCTITY OF HUMAN LIFE

The Bible and Today’s Issues

The Sanctity of Human Life

1. Humans Created in God’s Image (Genesis 1:26-28; 2:4-7, 18-22)

2. Life Begins at Conception (Psalm 139:13-16; Jeremiah 1:5; Luke 1:39-44)

3. God Gives and Sustains Life (Isaiah 42:5; Job 33:4; 34:10-15; Acts 17:24-28)

Central Truth: Because humans are created by God in His image, all human life must be valued.

INTRODUCTION

Of all creation, only human beings were created in the image of God and brought to life through the breath of God (Gen. 1:26-27; 2:7). We are “fearfully and wonderfully made” by the Master Creator (Ps. 139:14). We alone can experience redemption. Human life, therefore, is sacred, holy, and should not be violated by anyone other than God. His image alone determines our value; not our gender, ethnicity, influence, financial status, social standing, physical attributes, or health. While only those in right standing with Him are His children spiritually, every person is the creation of God and must be treated as such, whether on the face of the earth or in the womb.

Four primary issues encompass the sanctity of human life: abortion, embryonic stem-cell research from aborted children, euthanasia, and the “right to die.” These should be kept in mind for applicable principles as this lesson is studied.

1. HUMANS CREATED IN GOD’S IMAGE

A. From the Dust (Genesis 1:26-28; 2:4-7)

B. From Adam’s Rib (Genesis 2:18-22)

How was the creation of man different from God’s other creative arts, and why?

A Different Kind of Woman

The fact that I am a woman does not make me a different kind of Christian, but the fact that I am a Christian makes me a different king of woman.― Elisabeth Elliott

2. LIFE BEGINS AT CONCEPTION

A. Known in the Womb (Psalm 139:13-16; Jeremiah 1:5)

B. Responsive in the Womb (Luke 1:39-44)

Describe God’s relationship with the unborn child.

Lives Lost in the Womb

Every time my wife and I went to the doctor to see our baby on the ultrasound, I wept at the goodness of God and the miracle of life. You cannot convince me that God does not weep over lives lost in the womb and the shedding of the innocent blood of the unborn. The question is, Will you?― Brian Peterson

3. GOD GIVES AND SUSTAINS LIFE

A. The Source of Life (Isaiah 42:5; Job 33:4; 34:10-15)

B. The Sustainer of Life (Acts 17:24-28)

Abortion Rejected

A young woman gave birth to a set of bedridden twins born with genetic abnormalities. She also had two young sons and took in a relative’s abandoned daughter. She then became pregnant with twins again. Her husband was “less than faithful” to the marriage and wanted out. He did not want the twins, period. Many would suggest abortion as a “reasonable” solution in this case. If my grandmother had listened, I could not have written this lesson. Every life is precious.― Keith Whitt

OUR INTRINSIC WORTH

Society wants the mother’s rights to be recognized, while God codifies in divine law the rights and intrinsic worth of the person in the womb. Humanity and, therefore, each person formed in the womb, is the magnum opus of God’s creative work. This means: we should view ourselves (even at our worst) the way God views us; and (2) every person in the womb or on the earth should be viewed with the same spirit and grace. We must preach the ideal without compromise, but we must also deal with people as and where they are. Abortion/murder is deplorable, but it is not unforgivable. God is still the God of second chances.

Adopted from the Evangelical Sunday School Lesson Commentary 2023-2024.

JACOB AND JOSEPH DIE WELL

Wed, 18 Oct 2023 23:07:49 GMT

JACOB AND JOSEPH DIE WELL

Early Jewish History, Genesis 12—50

Jacob and Joseph Die Well

1. Jacob’s Final Words (Genesis 49:28—50:3)

2. Jacob’s Burial (Genesis 50:4-14)

3. Joseph Reassures His Brothers (Genesis 50:15-26)

Central Truth: God enables His children to finish life well.

INTRODUCTION

This lesson moves from the family’s settlement in Egypt to Jacob’s last days. The promises of blessing, descendants, and land continue to govern these last chapters as Jacob blesses Joseph’s children, Ephraim and Manasseh (48:1-22), and his twelve sons—the twelve tribes of Israel (49:1-28). The blessings signify God’s gifts of favor and well-being to the recipients. Interestingly, when Jacob blesses Joseph’s children, he elevates the status of the younger son, Ephraim, over Manasseh. The blessing of Ephraim is reminiscent of Jacob’s own blessing, which he won through deception. The blessing of Ephraim also reminds us God’s ways often subvert human tradition. Jacob’s blessing of each of his twelve sons gives us a glimpse of the distinctive future of each tribe of Israel.

1. JACOB’S FINAL WORDS

A. Jacob Blesses and Instructs His Sons (Genesis 49:28-33)

B. Egypt Mourns Joseph’s Loss (Genesis 50:1-3)

Why is it critically important today for fathers to bless their children, and how can they do so?

Anticipating Life in Heaven

In 2 Timothy 4, Paul realizes he has come to the end of his life. He is confident he has remained steadfast to the call of God (vv. 6-7). Therefore, Paul does not despair as death draws near, but rather eagerly awaits the blessed hope of eternal life. The end of his earthly life meant receiving a heavenly reward (v. 8).

2. JACOB’S BURIAL

A. Journey to Canaan (Genesis 50:4-9)

B. Return to Egypt (Genesis 50:12-14)

Why was it significant for Jacob to be buried in Canaan?

Fathering Is a Marathon

I like to compare the job of a father to that of a long-distance runner. Fathering is a marathon—a long and often trying journey—and we must be disciplined if we hope to finish successfully.— Ken R. Canfield

3. JOSEPH REASSURES HIS BROTHERS

A. Joseph Lifts Up God’s Sovereignty (Genesis 50:15-21)

B. Joseph Prophesies About Israel’s Future (Genesis 50:22-26)

God’s Sovereignty

Absolutely everything that needs to be done to bring about His purposes, God sees to it that it happens.— John Piper

FACING DEATH

The deaths of Jacob and Joseph frame the last chapter of Genesis, and their deaths offer a paradigm of how we should face death. Their deaths evoked memory, were mourned by the community, and even looked forward to the future. Therefore, the last chapter of Genesis is not the end, but only the beginning for God’s people. Indeed, Jacob’s and Joseph’s deaths were mourned, but the lamentations were not hopeless.

Both Jacob and Joseph exemplified faith in God’s word to the end of their lives. Accordingly, Joseph’s last words explicitly looked forward to the salvation and deliverance of God.

Adopted from the Evangelical Sunday School Lesson Commentary 2023-2024.

JOSEPH REUNITED WITH HIS BROTHERS

Wed, 11 Oct 2023 23:13:57 GMT

JOSEPH REUNITED WITH HIS BROTHERS

Early Jewish History, Genesis 12—50

Joseph Reunited With His Brothers

1. Joseph Tests His Brothers (Genesis 44:1-17, 30-34)

2. Joseph Reveals Himself to His Brothers (Genesis 45:1-15)

3. Jacob’s Family Saved and Restored (Genesis 45:16-28)

CENTRAL TRUTH: God desires for families and the family of God to be unified around his word.

INTRODUCTION

Today’s lesson picks up after Joseph is reunited with his brothers. While Genesis 41—43 record Joseph’s meteoric rise to power in Egypt and his meeting with his brothers, chapter 44 moves the narrative closer to the complete fulfillment of Joseph’s dreams in chapter 45. As we come to the end of the Joseph literature, it becomes clear Joseph’s rule over his family was directly linked to his rule over Egypt.

1. JOSEPH TESTS HIS BROTHERS

A. Joseph’s Silver Cup (Genesis 44:1-5, 11-13)

B. Judah’s Desperate Plea (Genesis 44:14-17, 33-34)

Explain the irony in Judah’s recounting of his father’s statement concerning Joseph (44:28).

Godly Alteration

God never alters the robe of righteousness to fit the man. Rather, He alters the man to fit the robe.— John Hagee

2. JOSEPH REVEALS HIMSELF TO HIS BROTHERS

A. “I Am Joseph” (Genesis 45:1-5, 33-34)

B. “Bring My Father Here” (Genesis 45:9-15)

In verse 8, what three titles did Joseph use to describe himself, and why?

Hearts Restored

The Book of Malachi ends with a striking promise of restoration: “He will turn the hearts of fathers to their children and the hearts of children to their fathers” (4:6 ESV). This restoration, however, could take place only through repentance and obedience. When we turn our hearts toward God, our fragmented family relationships can be restored.

3. JACOB’S FAMILY SAVED AND RESTORED

A. Abundance for the Journey (Genesis 45:17-21, 24)

B. Jacob’s Rejuvenation (Genesis 45:25-28)

How can the restoration of Jacob’s family give you hope in a difficult family situation? What step could you take to help bring healing?

God’s Gifts

God is the giver, and we are the receivers. And His richest gifts are bestowed not upon those who do the greatest things, but upon those who accept His abundance and His grace.— Hannah Whitall Smith

GOD’S PURPOSE PREVAILS

The story of Joseph declares God’s purpose is not negated by human effort. God’s ways are hidden and mysterious throughout the narrative, but His ways are sovereign. Jacob’s sons sold their brother into slavery. However, God worked through the dark actions of the brothers to preserve the family, establish the family’s future, and accomplish His will.

Furthermore, the story demonstrates the necessity of viewing our deepest struggles in terms of God’s purpose. When Joseph recognized God had “sent” him to Egypt to save his family, he was able to relinquish any thoughts of revenge, anger, and bitterness he might have held toward his brothers.

Many Christian families today are troubled by hostile conflicts that cause deep divisions. May we be more like Joseph—inclined to offer grace, forgiveness, and love.

Adopted from the Evangelical Sunday School Lesson Commentary 2023-2024.

JOSEPH AND PHAROAH

Wed, 04 Oct 2023 23:06:49 GMT

JOSEPH AND PHAROAH

Early Jewish History, Genesis 12—50

Joseph and Pharoah

1. Pharaoh’s Disturbing Dreams (Genesis 41:1-13)

2. Joseph’s God-Given Interpretation and Plan (Genesis 41:14-38)

3. Joseph’s Faithfulness Rewarded (Genesis 41:39-57)

CENTRAL TRUTH: God gives wisdom and understanding to his followers.

INTRODUCTION

After he is sold to Potiphar, Joseph rises to the rank of overseer over Potiphar’s house (Gen. 39:4-6), is falsely accused by Potiphar’s wife for inappropriate sexual advances (vv. 11-18), is unjustly thrown into prison (v. 20), and then interprets two of the prisoners’ dreams (40:1-23). All seems hopeless for Joseph. At the end of Genesis 40, Joseph is still in prison, still separated from his family, and is even forgotten (v. 23).

Chapter 41, however, takes a dramatic turn for Joseph. Pharaoh has two troubling dreams (vv. 1-7), and the cupbearer whose dream Joseph correctly interpreted while in prison finally remembers the Hebrew dream interpreter (vv. 8-13). Pharaoh’s dreams become the catalyst that thrusts Joseph from his prison’s pit to the royal court.

1. PHARAOH’S DISTURBING DREAMS

A. Visions of Cattle and Grain (Genesis 41:1-7)

B. The Cupbearer’s Remembrance (Genesis 41:8-13)

Why do you suppose God spoke to Pharaoh through dreams?

Two Choices

When terrible things happen, there are two choices, and only two: we can trust God, or we can defy Him. We believe that God is God, He’s still got the whole world in His hands and knows exactly what He’s doing, or we must believe that He is not God and that we are at the awful mercy of mere chance.— Elisabeth Elliot

2. JOSEPH’S GOD-GIVEN INTERPRETATION AND PLAN

A. Joseph Interprets Pharaoh’s Dreams (Genesis 41:14-32)

B. Joseph Provides a Plan (Genesis 41:33-38)

Once something is “established by God” (Gen. 41:32), what will the outcome be?

Wise Living

There are ten different categories the Book of Proverbs discusses in the idea of wisdom. It says we ought to have wisdom in character, discipline, fiscal responsibility, morality, marriage, decision-making, self-control, habits, relationships, and communication. Proverbs 16:3 tells us the only way this can be a life reality is when we commit to the Lord whatever we do. Only then will our plans succeed.— Paul L. Walker

3. JOSEPH’S FAITHFULNESS REWARDED

A. Joseph’s Sudden Promotion (Genesis 41:39-44)

B. Joseph’s Sons and Success (Genesis 41:45-57)

Compare the going described in verse 45 with the going in verse 55.

Obeying a Higher Law

Daniel’s upcoming promotion by King Darius generated envy among the other government officials, so they schemed against him. They convinced the king to pass a law that prohibited all individuals from praying to any other god except to the king for the next thirty days. Daniel disregarded the law and continued his custom of praying three times a day to his God. For disobeying the king’s decree, Daniel was thrown into the lions’ den. Because of Daniel’s committed devotion to God, God delivered him from the lions’ den and prospered him during Darius’ reign (Dan. 6:1-28).

EVERLASTING REWARD

Joseph remained faithful to God in the face of extreme adversities, and God honored him, blessed him, and rewarded him in the land of his oppression. In the Book of Revelation, Jesus stresses the eternal rewards for those who overcome trials, adversities, and suffering. Everyone who overcomes will “eat from the tree of life” (2:7), eat “the hidden manna” (v. 17), have “power over the nations” (v. 26), “be clothed in white” (3:5), “sit with [Christ] on [His] throne (v. 21), and “inherit all things” (21:7). Let us stand firm so we may become worthy of our eternal hope.

Adopted from the Evangelical Sunday School Lesson Commentary 2023-2024.

JOSEPH'S STORY BEGINS

Wed, 27 Sep 2023 23:12:48 GMT

JOSEPH'S STORY BEGINS

Early Jewish History, Genesis 12—50

Joseph's Story Begins

1. Joseph’s Prophetic Dreams (Genesis 37:1-11)

2. Plot to Harm Joseph (Genesis 37:12-27)

3. Joseph Sold Into Slavery (Genesis 37:28-36)

Central Truth: God is present with us through the Holy Spirit in good and bad times.

INTRODUCTION

Abraham and Jacob returned to the Land of Promise after their sojourns, but Joseph and the children of Israel remained in Egypt. The conclusion of the Joseph story in Egypt forms a link between Genesis and Exodus, thereby connecting God’s promises given to the patriarchs and Israel’s divine deliverance from the oppressive bondage of Egypt.

The hiddenness of God is a major theme in the Joseph narratives. God is everywhere, but His involvement in the story is not always direct and explicit. The account is framed by Joseph’s dreams (37:5-9) and Joseph’s assertion (50:20) that finally explains the purpose of God in the narrative.

God’s ways might seem mysterious, but His ways are not trivial, irrelevant, or sketchy. The narrative of Joseph asserts either God will work His purposes through human efforts or He will be undeterred by them. Unlike the previous ancestral narratives, there is no call for trust and no insistence on faith in the Joseph literature. However, the ways, providence, and presence of God are discernible.

1. JOSEPH’S PROPHETIC DREAMS

A. Jacob’s Favorite Son (Genesis 37:1-4)

B. Joseph’s Provocative Dreams (Genesis 37:5-11)

Compare and contrast how Joseph’s brothers and his father responded to his dreams.

Cleanse Your Soul

If someone is leaving you behind, and you are becoming jealous and embittered, keep praying that he may have success in the very matter where he is awakening your envy; and whether he is helped or not . . . your own soul will be cleansed and enabled.— William Law

2. PLOT TO HARM JOSEPH

A. Reuben Saves Joseph’s Life (Genesis 37:12-23, 18-22)

B. Judah Suggests Selling Joseph (Genesis 37:23-27)

Respond to Judah’s question (v. 26) as if you were one of his brothers.

Permission Not Granted

I will permit no man to narrow and degrade my soul by making me hate him.— Booker T. Washington

3. JOSEPH SOLD INTO SLAVERY

A. Twenty Shekels and a Bloody Robe (Genesis 37:28-30)

B. Jacob’s Despair (Genesis 37:31-36)

Compare the selling of Joseph with the betrayal of Jesus in Matthew 26:14-16, 47-50.

Sure and Reliable

When Shadrach, Meshach, and Abednego refused to bow to Nebuchadnezzar’s golden image, they were bound and cast into the king’s fiery furnace. However, before their imminent fate, they declared: “Our God whom we serve is able to deliver us from the burning fiery furnace, and He will deliver us out of your hand, O king” (Dan. 3:17). The king was so furious that he ordered the temperature of the furnace to be raised seven times more than its current temperature to guarantee their immediate demise. After they were thrown into the furnace, Nebuchadnezzar saw four men “unbound, walking in the midst of the fire, and they are not hurt” (v. 25 ESV). Moreover, the fourth individual appeared to be a divine figure. Like the three Hebrew boys, we know God’s presence is sure and reliable.

GOD IS PRESENT

The objective of this lesson is to affirm God is present in every situation, but He is never mentioned in chapter 37. As Joseph is thrown into a pit and sold into slavery, there are no divine appearances, no divine words of comfort, and no divine assurances. We are not told Joseph’s thoughts and emotions, but we can presume he experienced loneliness, rejection, and despair. Like David, he may have felt God had forsaken him (Ps. 22:1). There are times God is silent, but He is never absent.

Our suffering is not always mitigated, but God promises to be with us in every situation.

Adopted from the Evangelical Sunday School Lesson Commentary 2023-2024.

GOD BLESSES JACOB (ISRAEL)

Wed, 20 Sep 2023 13:39:36 GMT

GOD BLESSES JACOB (ISRAEL)

Early Jewish History, Genesis 12—50

God Blesses Jacob

1. Jacob Wrestles With God (Genesis 32:21-32)

2. Jacob Submits to God (Genesis 35:1-8)

3. Abrahamic Covenant Reaffirmed (Genesis 35:9-15)

Central Truth: God patiently draws sinners to repentance and submission.

INTRODUCTION

Isaac’s blessing of Jacob showed Jacob was the heir to the covenantal promise God made to Abraham. However, because Jacob obtained the blessing through treachery, he was forced to flee his father’s home and journey to live with his uncle Laban in Haran.

During his first night as a fugitive, Jacob came to a deserted place and fell asleep. There, God appeared to him in a dream and gave him a promise for the future. God promised to bless Jacob with land, with innumerable descendants, and to bless “all the families of the earth” through him and his descendants (Gen. 28:13-14).

The similarities between the promises given to Abraham and Jacob established Jacob as the rightful heir of the covenant God made with Abraham.

1. JACOB WRESTLES WITH GOD

A. An Unexpected Encounter (Genesis 32:21-26)

B. A New Identity (Genesis 32:27-31)

Have you ever “wrestled” with God? If so, what was the outcome?

The Face of God

Listen to the Savior. He will show you the face of God, the good Father.—Clement of Alexandria

2. JACOB SUBMITS TO GOD

A. Jacob Returns to Bethel (Genesis 35:1-4)

B. Jacob Builds an Altar (Genesis 35:5-8)

Describe your personal “Bethel”—a place God ministered to you in a special way.

Submit to God

Submission is not an easy task for human beings because we desire independence and control. We do not like others telling us what to do. Yet, in his epistle, James urged Christians to submit to God (4:7). Why? Because a life that is autonomous of God leads to sin and death. Adam and Eve learned this truth when they refused to submit to God’s commands. Their pursuit to be like God led to their banishment from Eden and separation from God’s presence.

3. ABRAHAMIC COVENANT REAFFIRMED

A. God Appears to Jacob (Genesis 35:9-12)

B. Jacob Pours Out an Offering (Genesis 35:13-15)

As Christians, what sort of offerings should we “pour out” to God today?

Our Great God

God is the great reality. His resources are available and endless. His promises are real and glorious, beyond our wildest dreams.—J. B. Phillips

SUBMISSION TO GOD’S WILL

Submission challenges our innate need for independence and control. However, refusing to submit to God is a willful act of rebellion that will lead to separation from His blessings. Submission, therefore, requires us to be utterly obedient to God.

Jesus’ life on earth was the perfect expression of submission to the Father’s will. Although He was God in human flesh, Jesus “humbled himself by becoming obedient to the point of death, even death on a cross” (Phil. 2:8 ESV). Because He submitted to the will of the Father, God has “highly exalted him” and has given Him a name that is higher and more excellent than any other name (v. 9). Therefore, “at the name of Jesus every knee should bow . . . and every tongue confess that Jesus Christ is Lord” (vv. 10-11 ESV). Today, as followers of Christ, we must joyfully submit our lives to the will of God.

Adopted from the Evangelical Sunday School Lesson Commentary 2023-2024.

ISAAC BLESSES JACOB

Tue, 12 Sep 2023 02:30:28 GMT

ISAAC BLESSES JACOB

Early Jewish History, Genesis 12—50

Isaac Blesses Jacob

1. Plot to Deceive Isaac (Genesis 27:1-13)

2. Isaac Deceived; Jacob Blessed (Genesis 27:14-29)

3. A Deceiver Revealed (Genesis 27:30-46)

Central Truth: God’s plan for humanity will be fully realized despite the sinfulness of people.

INTRODUCTION

Chapter 27 progresses the story of Esau and Jacob, which began in 25:19-34. There, we learn of their conflict that began in the womb, their distinctive physical appearance and character, the reasons for their names, Isaac’s and Rebekah’s feelings for each son, and how Esau sold his birthright to Jacob for a bowl of soup. Most significantly, we learn God promised to fulfill the covenant He made with Abraham and Isaac through Jacob, not Esau.

In the ancient culture of Israel, certain privileges and rights were naturally granted to the firstborn son. However, God announced before the twins’ birth that Esau, the firstborn son, would serve his younger brother (v. 23). Chapter 27 shows how God’s promise concerning Jacob was fulfilled through deception.

1. PLOT TO DECEIVE ISAAC
A. Isaac Plans to Bless Esau (Genesis 27:1-5)

What does this passage reveal about the relationship between Isaac and Rebekah? What can we learn from this?

B. Rebekah Plots to Deceive Isaac (Genesis 27:6-13)

Despise Deception

Saints not only desire to love and speak truth with their lips, but they seek to be true within; they will not lie even in the closet of their hearts, for God is there to listen; they scorn double meanings, evasions, equivocations, white lies, flatteries, and deceptions.―Charles Spurgeon

2. ISAAC DECEIVED; JACOB BLESSED

A. Isaac Deceived (Genesis 27:14-28, 23-24)

How was Jacob able to deceive his father? How did his actions break the third, firth, eighth, and tenth of the Ten Commandments?

B. Jacob Blessed (Genesis 27:25-29)

Crippling Lies

A willful falsehood told is . . . not able to stand by itself without another to support it. It is easy to tell a lie, but hard to tell only one lie.―Thomas Fuller

3. A DECEIVER REVEALED
A. The Stolen Blessing (Genesis 27:30-33, )

B. A Lesser Blessing (Genesis 27:38-43)

In verses 45 and 46, what two hopes did Rachel express concerning Jacob? Would these hopes be realized?

Is It Well With Your Family?

What are your answers to the three questions the prophet asked the Shunammite woman? “Is it well with you? Is it well with your husband [or wife]? Is it well with the child?” (2 Kings 4:26).―Warren Wiersbe

COLLUSION, CONFLICT, AND CONSEQUENCES

Rather than wait on God to accomplish His promises to Jacob and Esau, Rebekah and Jacob colluded to achieve

God’s purposes in their own way. Rebekah and Jacob’s failure to wait on God mirrored Sarah and Abraham’s impatient attitude toward God’s promises for them. Consequently, both Rebekah and Jacob suffered greatly.

Rebekah lost her son, for she would never see him again. Jacob was forced to leave his father’s home and comfort; his relationship with his brother was destroyed; and he would not enjoy the benefits of the blessing any time soon. When he left his father’s home, he did not leave with wealth or property; and in Haran, he was certainly no ruler of nations (27:29). Rather, Jacob lived in servitude to his uncle Laban for twenty years. Indeed, God will fulfill His purposes despite our sinful behavior, but our selfish actions can create bitter conflict and cause others to suffer.

Adopted from the Evangelical Sunday School Lesson Commentary 2023-2024.

BY COVENANT, ABRAHAM BECAME THE FIRST JEW

183:759916722 (Orlando McFarlane) — Tue, 12 Sep 2023 00:38:25 GMT

By Covenant, Abraham Became the First Jew

Early Jewish History, Genesis 12—50

By Covenant, Abraham Became the First Jew

1. Called of God; Covenant Instituted (Genesis 12:1-5; 15:1-21)

2. Covenant Sign Commanded (Genesis 17:1-14)

3. Abraham Tested Regarding the Covenant (Genesis 21:1-8; 22:1-19)

INTRODUCTION

The central expression of the Biblical covenant is heard in the phrase, “I will be your God, and you will be My people.” When human beings sinned, the covenant provided the way for God to restore relationship with them. Thus, God alone initiates a covenant. In this context, God’s covenant is always called “My covenant” (Ex. 19:5), indicating His covenant is not negotiated between equal parties. It begins with a promise from God; as a result, the individual(s) is expected to demonstrate exclusive loyalty to God.

So it was with God’s covenant with Abraham. God promised to make him into a great nation, to bless him, to make his name great, to bless those who blessed him, to curse those who cursed him, and to bless the families of the earth through him (Gen. 12:2-3). In return, Abraham was required to leave his native country and follow God faithfully.

1. Called of God; Covenant Instituted

A. Called of God (Genesis 12:1-5)

Why did God require Abraham to leave his homeland?

B. Covenant Instituted (Genesis 15:1, 5-6, 9-10, 17-18)

Bound by a Promise

The Biblical idea of covenant is closely associated with our understanding of marriage. The union of marriage indicates two people deliberately choose to enter into a personal relationship that is bound by the promises of steadfast love, absolute faithfulness, and dedicated devotion.

2. Covenant Sign Commanded

A. “Father of Many Nations” (Genesis 17:1-8)

Why do you suppose God had not yet fulfilled His promise of an heir to ninety-nine-year-old Abraham?

B. The Sign of Circumcision (Genesis 17:9-10)

According to Genesis 17:14, what would happen to a Jewish man who refused to be circumcised? Why?

Depending on God

It is a dreadful truth that the state of having to depend solely on God is what we all dread most. It is good of Him to force us; but dear me, how hard to feel that it is good at the time.―C. S. Lewis

3. Abraham Tested Regarding the Covenant

A. The Birth of Isaac (Genesis 21:1-7)

B. Abraham’s Great Test (Genesis 22:1-3, 7-9)

How does God sometimes test His followers today? How have you been tested by God?

C. The God Who Provides (Genesis 22:10-14)

Until God Provides

When God’s people believe and pray, the Lord will provide, but we must learn to wait on Him with faithful, obedient hearts until the answer comes.―Jim Cymbala

LIVING COVENANT

Abraham’s entire story is defined by the testing of his faith and by God’s provision. God had given him a promise, but not without various tests of Abraham’s faith. First, he had to separate from his father’s household; second, he had to separate from his son Ishmael. On Mount Moriah, Abraham’s faith experienced an ultimate test. Between the testing and the provision is the requirement of intense obedience and faith in God. Faith, therefore, is the readiness to answer the commands of God no matter the personal cost.

Adopted from the Evangelical Sunday School Lesson Commentary 2023-2024.

THE GROWING CHURCH

Wed, 22 Jun 2022 17:24:58 GMT

THE GROWING CHURCH

1. Gladly Receiving the Word (Acts 2:4-5, 14-18, 37-41)

A. International Impact (Acts 2:4-5)

B. Prophetic Preaching (Acts 2:14-18)

C. Remarkable Response (Acts 2:37-41)

2. Christian Fellowship and Ministry (Acts 2:42-47; 3:1-12; 4:1-4)

A. Church Alive! (Acts 2:42-47)

B. Healing in Jesus’ Name (Acts 3:1-12)

C. Bold Witnessing (Acts 4:1-4)

3. The Word, the Spirit, the Multitude (Acts 4:5-32)

A. Powerful Defense (Acts 4:5-12)

B. Strict Ruling (Acts 4:13-22)

Central Truth: Faithfulness to Christ and church growth go hand-in-hand.

Focus: Discover and embrace the spiritual dynamics that make for church growth.

Evangelism Emphasis: God’s will is that people will be saved, and be added to a local church.

Text: “The Lord added to the church daily such as should be saved” (Acts 2:47).

INTRODUCTION

Just days after Jesus ascended to Heaven, Simon Peter was one of 120 believers baptized in the Holy Spirit on the Day of Pentecost. Peter then preached powerfully to an audience that was predominantly Jewish. But the message he delivered is for all people. It starts and finishes with Jesus. It offers hope to the hopeless, and life to those who are spiritually dead. It is a perfect example of Christ-centered preaching.

The response to Peter’s message was encouraging. Not everyone present reacted affirmatively, but at least three thousand people did. These new converts went out from this meeting to share their exciting discovery with others.

After the Day of Pentecost, the believers in Jerusalem began to encourage one another. They enjoyed times of rich fellowship together. They enthusiastically permeated Jerusalem with their belief. Through their witness, the Lord added to their number daily people who were being saved.

Today’s lesson gives us an example of what can be accomplished through preaching of the Word. When Christ is exalted, souls are saved. When Christ is given His rightful place, believers grow in fellowship.

However, not everything will go smoothly. As the Word is preached and the Church grows, persecution will come. Thankfully, God will meet that challenge with more outpourings of His power.

1. GLADLY RECEIVING THE WORD

A. International Impact (Acts 2:4-5)

4 And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. 5 And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven.

A multitude always gathered in Jerusalem to celebrate the Feast of Pentecost. This year, however, the international crowd saw and heard things that “amazed” all of them (v. 7). More than one hundred Galileans were speaking the wonderful words of God in languages they had never learned.

This miracle was taking place because 120 followers of Jesus had been “suddenly” (v. 2) “filled with the Holy Ghost” (v. 4), just as Jesus had promised. But Jesus had not told them they would speak “in other languages, as the Holy Spirit gave them this ability” (v. 4 NLT). The multitude, hearing their languages spoken by the believers, asked, “How can this be?”(v. 7 NLT).

Why do you suppose the Lord chose to pour out His Spirit on the Day of Pentecost in Jerusalem?

B. Prophetic Preaching (Acts 2:14-18)

14 But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judaea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words: 15 For these are not drunken, as ye suppose, seeing it is but the third hour of the day. 16 But this is that which was spoken by the prophet Joel; 17 And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: 18 And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy.

The Day of Pentecost was a day of miracles, and one of those miracles was the change evidenced in Simon Peter. The power and presence of the Holy Spirit were as evident in Peter’s sermon as they were in the manifestation of the gift of tongues. Only a few days before, Peter had denied the Lord; now he stands before a multitude in the streets of Jerusalem and boldly rebukes them for their unbelief. The only explanation for this newfound courage is the newly discovered power of the Holy Spirit. Peter presents his case with great skill and wisdom. Supported by the rest of the Eleven, he seeks to prove that Jesus of Nazareth is the Messiah, the divine Savior of the world.

In the introduction to his sermon, Peter gave a defense of the disciples against the charge of intoxication. He reminded his hearers that it was only the third hour since sunrise, and therefore it was too early for them to have had an opportunity to drink to excess. Also, drinking at this hour was contrary to Jewish custom.

Then Peter said what had happened on the Day of Pentecost had been foretold by one of their prophets. They had witnessed the fulfillment of the prophecy of Joel. Later, he would tell them that another Jew, even Jesus, had poured out what they saw and heard (see Acts 2:33).

Joel’s prophecy was set to be fulfilled in the “last days” (v. 17). The last days began with Christ’s first advent and will end with His second advent. The writer of

Hebrews said, “God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son” (1:1-2).

The description of the giving of the Spirit indicates His availability is plentiful and universal. These thoughts are expressed by the “pouring out” and by His being for “all flesh” (Acts 2:17). The first is in contrast to the limited manifestations of other ages, and the latter is in contrast to the few who were so endowed during the Old Testament era.

Of the outpouring of the Spirit there is no discrimination of gender, age, or position. Sons and daughters will speak by divine inspiration and with divine authority. Visions and dreams will be communicated to young and old. “Men and women alike” (v. 18 NLT) receive the Spirit and prophesy.

In contrast to this gracious outpouring of the Holy Spirit, there will be a Day of Judgment when wonders and signs will be manifested in the world of nature (vv. 19-20). These were to be understood as tokens of the advent of the Day of the Lord, “that great and notable day.” Then, Joel declared this to be a day of salvation to all who invoked “the name of the Lord” (v. 21). Salvation would no longer be confined to a peculiar people, but would be worldwide.

Who can be saved (v. 21)? Once saved, who can prophesy (vv. 17-18)?

C. Remarkable Response (Acts 2:37-41)

38 Then Peter said unto them, 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 Ghost.

41 Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls.

We must never underestimate the power of the gospel of Christ. The message that Jesus Christ died, was buried, rose again to life, and ascended to the Father cut to the heart of the crowd. Convinced that what Peter was saying was the truth, they sought to rectify their part in the rejection of Christ (v. 37).

In response to their question, “What shall we do?”, Peter told them to “repent, and be baptized” (v. 38). Repentance involves a change of mind and a change of action. A change in attitude without a change of heart is not true repentance. When the heart is changed, our actions will reflect that change.

Peter also called on his hearers to be baptized, thereby identifying with Christ in His death. Thus, the apostle asked those who had so recently demanded His crucifixion to identify with Jesus in that death. If they would repent of their sin and turn to God, and submit to baptism confessing Jesus as the Messiah, their sins would be forgiven. They would also receive the gift of the Holy Spirit.

Peter assured the Jews that the promise of the Holy Spirit was for them and for their children, the seed of Abraham. The promise was also for them “that are afar off,” meaning the Gentiles (v. 39).

Verse 40 says we are not given all that Peter said in this sermon. But the burden of what he said is given. He urged each individual to save themselves from this “crooked generation” (NLT).

The Jews who accepted Peter’s message were baptized. Their baptism was outward evidence that they had repented and were forgiven. In one day after one sermon, Jesus’ disciples had three thousand converts (v. 41)! This was as much a manifestation of the power of the Holy Spirit as were the other miraculous phenomena of the Day of Pentecost. It was also proof of the words of Jesus: “Verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father” (John 14:12).

Why is water baptism vital?

2. CHRISTIAN FELLOWSHIP AND MINISTRY

A. Church Alive! (Acts 2:42-47)

42 And they continued stedfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers.

46 And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart.

The young believers showed the effects of Pentecostal power in daily life. First, they continued to seek instruction from the apostles—men who knew the Lord (v. 42). They were not satisfied to merely start the Christian journey; they wanted to move forward. As William Barclay said, “We should count it a wasted day when we do not learn something new and when we have not penetrated more deeply into the wisdom and the grace of God.”

These new believers also rejoiced in spiritual fellowship. They were brothers and sisters in Christ. As members of the family of God, they found strength in togetherness. The practical expressions of their fellowship were the “breaking of bread” and “prayers.” The regular observance of the Lord’s Supper reminded them of the Savior’s death. Also, they met frequently for prayer. They probably had their own established times for united prayer. In addition, they attended the public Jewish prayers. The church that participates in the Lord’s Supper, fully understanding its significance, and unites in believing prayer will be victorious.

In verse 43, the word fear implies a sense of awe. The people in and around Jerusalem were disturbed by what they heard in Peter’s sermon. He talked about signs on earth as evidence of the approach of the great and notable Day of the Lord. Their fears were heightened by the miracles God was working through the apostles. These signs were evidence of the divine presence in their midst.

These believers loved the Lord and one another so fervently that they sold their possessions and shared their goods to meet people’s needs (vv. 44-45). They had an intense feeling of responsibility for each other. If we have the same love in our hearts, we will share our blessings.

Verse 46 says the believers made a daily practice of going to the house of God. They went in a spirit of unity, and the Lord rewarded them with results. We can never overstate the importance of the Church. Most believers will testify that they were in church when they felt the guilt of their sins; there they felt the need of their Savior; and there they accepted Him into their lives.

Also, these believers were radiant Christians whose joy was a source of encouragement to one another and a means of gaining the favor of outsiders (v. 47). Christianity has a winsome attractiveness about it. The Lord honored their faithfulness and added daily to their number.

Working With the Lord

It is the Lord’s prerogative to add new members to His own community; it is the joyful duty of the community to welcome to their ranks those whom Christ has accepted.—F. F. Bruce

B. Healing in Jesus’ Name (Acts 3:1-12)

1 Now Peter and John went up together into the temple at the hour of prayer, being the ninth hour.

11 And as the lame man which was healed held Peter and John, all the people ran together unto them in the porch that is called Solomon’s, greatly wondering. 12 And when Peter saw it, he answered unto the people, Ye men of Israel, why marvel ye at this? or why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk?

Of his prayer habits, David wrote: “Evening, and morning, and at noon, will I pray, and cry aloud: and he shall hear my voice” (Ps. 55:17). This pattern of praying three times a day was in keeping with the custom observed in the Jewish temple. The hours of public prayer were 9 a.m., 12 noon, and 3 p.m. The Jewish day began at 6 a.m. Thus, 3 p.m. would be the ninth hour. This was the hour of the evening sacrifice. Customarily, many people would congregate at the temple at this hour. So, at this time of prayer, Peter and John were going to the temple.

As Peter and John were about to pass from the outer to the inner courts of the temple, they came to the gate called “Beautiful” (Acts 3:2). In contrast to the magnificent gate, the eyes of Peter and John fell upon a man who had been lame from his mother’s womb. He was carried and laid daily at this gate to ask money of those who entered the temple. Peter and John looked intently at the man and encouraged him to look on them (v. 4). Their look conveyed two messages. First, they identified with the man in his problem. They empathized with him. Second, their look conveyed they knew the purpose and intent of God in this matter.

The compassionate look and the calm, confident expression of the apostles arrested the beggar’s attention (v. 5). However, Peter’s first statement must have been a disappointment to the paralyzed man. He was expecting to receive silver or gold from the apostles, but Peter said they did not have any (v. 6). Peter continued by saying they would share what they had. The apostle meant he had something of far greater value than silver or gold to offer. He offered the helpless man healing “in the name of Jesus Christ of Nazareth” (v. 6).

In an act of faith and obedience, Peter took the man by the hand and helped him up. Peter’s action was designed to strengthen the man’s faith. He instantly responded to that encouragement. He felt strength come into his feet and ankle bones (v. 7). The man “jumped up, stood on his feet, and began to walk! Then, walking, leaping, and praising God, he went into the Temple with them” (v. 8 NLT).

This was a notable healing. The healed man was well known. There were countless witnesses who could identify him. He had been paralyzed for forty years and had lain daily at the gate of the temple. Now, as he put his trust in the living Christ, he was given perfect soundness in an instant. These facts left the crowd in wonder and amazement.

The immediate result of the healing was to give Peter an opportunity to proclaim Christ. The commotion caused by the miracle brought the astonished crowd to the apostles. The healed man “held” on to them, identifying them as the ones who had touched God in his behalf (v. 11).

This miracle was a sign to the Jews that God was with the apostles. Every mighty work of God has a purpose behind it. No miracle is performed just for the sake of performance. The glory of God is tied to all His works.

The people knew something out of the ordinary had happened, but they did not know how to explain it. Peter could have claimed credit for this miracle. He could have talked about his own goodness and how it had brought him favor with God. He could have used this man to advance his own cause. Instead, he gave glory to God and exalted Jesus Christ. This is the key to being used in the service of the Master.

How did this miraculous healing testify that Jesus had risen from the dead?

C. Bold Witnessing (Acts 4:1-4)

1 And as they spake unto the people, the priests, and the captain of the temple, and the Sadducees, came upon them, 2 Being grieved that they taught the people, and preached through Jesus the resurrection from the dead. 3 And they laid hands on them, and put them in hold unto the next day: for it was now eventide. 4 Howbeit many of them which heard the word believed; and the number of the men was about five thousand.

The healing at the temple gate captured the city’s attention. Peter used this occasion to preach the message of Christ. But as he was speaking, he was interrupted. The priests, the captain of the temple, and the Sadducees approached Peter and his associates (v. 1). It was the duty of the captain to keep order in the temple precincts.

The Sadducees feared the apostles’ influence over the multitude. They were also threatened by the doctrine of the Resurrection presented by the apostles. It was their rejection of the doctrine of the Resurrection that seems to have motivated the arrest of the apostles (v. 2).

After being used of God to bring healing to the lame man and after being accepted by the people, Peter and John came into disfavor with the rulers. They seized them, arrested them, and put them in custody. It was not convenient to assemble the Sanhedrin. This was the time for the evening sacrifice, and it was not usual for the council to meet at that hour. Furthermore, it was illegal for Jewish trials to be held at night, so the apostles were kept in the public prison until the next day (v. 3).

In spite of the apostles’ arrest and imprisonment, many believed their message (v. 4). The total number of believers at this point reached about five thousand (exclusive of women and children).

Supernatural Demonstration

Adversity is always unexpected and unwelcomed. It is an intruder and a thief, and yet in the hands of God, adversity becomes the means through which His supernatural power is demonstrated.—Charles Stanley

3. THE WORD, THE SPIRIT, AND THE MULTITUDE

A. Powerful Defense (Acts 4:5-12)

10 Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole. 11 This is the stone which was set at nought of you builders, which is become the head of the corner. 12 Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.

In order to consider the deeds of the apostles, a meeting of the Sanhedrin was called (v. 5). Annas and Caiaphas (v. 6) had been involved in the trial and condemnation of Jesus. They must have had a special interest in stopping the spread of the gospel of Christ, for the success of the Gospel served to underscore the wickedness of their deed.

The rulers wanted to know who gave Peter and John the authority to preach and to heal the sick, since the officials had not given them such rights. The council also implied that magical practices were involved (v. 7). If the apostles were found guilty of this charge, they could be sentenced to death by the Sanhedrin.

Simon Peter was the spokesman before the Sanhedrin. This was the same man who cringed before a maid’s question and denied Christ in Pilate’s judgment hall. But now, “filled with the Holy Ghost” (v. 8), he boldly answered the council.

Peter knew the healing of the beggar was undeniable and everyone reckoned it a “good deed” (v. 9). The only question was, “By what authority and by what power had it been done?” Had it been done by the authority and power of Jesus of Nazareth, as Peter had declared (3:6, 16)? Yes, Peter reaffirmed (4:10).

Peter declared God had outwitted the rulers of the Jews (v. 11). He had brought victory out of defeat by raising Christ from the dead. Christ (“the stone”) was “set at nought” (rejected) by the “builders” (rulers of the Jews), but God made Him the “head of the corner” (raised up in power).

In verse 12, Peter said the door of eternal life is open to all who believe on Jesus Christ. This closes the door forever to those who reject Him. There is only one way to salvation.

How can we lovingly, but firmly, declare the truth stated in verse 12 to a religiously diverse society?

B. Strict Ruling (Acts 4:13-22)

17 But that it spread no further among the people, let us straitly threaten them, that they speak henceforth to no man in this name. 18 And they called them, and commanded them not to speak at all nor teach in the name of Jesus. 19 But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye.

The Sanhedrin marveled at the boldness with which Peter and John proclaimed the message of Christ. These rulers were surprised that these men, who had not been educated in the schools of the rabbis and who were not accustomed to speaking in public, could declare their faith with such clarity. The rulers acknowledged Peter and John had “been with Jesus” (v. 13). They obviously had seen Jesus, heard Him, and were convinced He was the Messiah.

The testimony of the miraculous power of God was so strong that the Sanhedrin could not enforce their will against the apostles. They could not deny a miracle had taken place (v. 14). They could not influence the people because they knew the man who had been healed (v. 16). The people knew how long he had been afflicted, and they glorified God for that which was done. The most the rulers could do was warn the apostles not to speak or teach in the name of Jesus anymore (vv. 17-18).

Nonetheless, the apostles felt constrained to speak about Jesus. He lived in their hearts and they could not be quiet about Him. If they were forced to choose between being loyal to Christ or being faithful to the edicts of man, there was no question about what their decision would be. They would obey God (vv. 19-20).

Christ’s Living Presence

Christ was in the men [Peter and John], and speaking through the men; and the similarity which they detected was not that lingering from contact with a lost teacher, but that created by the presence of the living Christ.—G. Campbell Morgan

C. Effective Prayer (Acts 4:23-32)

29 And now, Lord, behold their threatenings: and grant unto thy servants, that with all boldness they may speak thy word, 30 By stretching forth thine hand to heal; and that signs and wonders may be done by the name of thy holy child Jesus. 31 And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness.

When the Sanhedrin released the apostles, they turned immediately to the church and gave a full report of the things that had befallen them (v. 23). The believers heard them with understanding and empathy.

The believers realized how serious the situation was and joined together in prayer, seeking divine intervention (v. 24). Their prayer was intelligent, unified, and effective. They prayed to God the Father, recognizing Him as sovereign and referring to Him as “Lord.” The word Lord denoted “absolute ownership and uncontrolled power.” His ownership stems both from His creative and His redemptive work.

Then the thoughts of the prayers in verses 25-26 turned to the second chapter of Psalms. Tertullian gave an interesting interpretation to this passage: “In the person of Pilate ‘the heathen rages,’ and in the person of Israel ‘the people imagined vain things,’ ‘the kings of the earth’ in Herod and ‘the rulers’ in Annas and Caiaphas, were gathered together against the Lord, and against His anointed.”

The death of Jesus came at the hands of men who acted with free wills and who were therefore morally accountable. At the same time, they did only what God had “determined before to be done” (v. 28). This paradox of human freedom and divine sovereignty is one of the great mysteries of life.

The believers responded to the threats of the Sanhedrin by praying for greater boldness to speak the truth (v. 29). They recognized the need for personal courage so they might be true to their calling. The disciples also prayed for the Lord’s seal of public approval on their ministry. They prayed for the Lord to continue healing the sick and performing miraculous signs and wonders (v. 30).

God gave the believers an immediate assurance of His presence (v. 31). The place where they were assembled trembled like it had been shaken by an earthquake. They had prayed for boldness and miraculous signs, and the Lord filled them afresh with the Spirit that they might have both. They went forth to proclaim the Gospel with renewed confidence. The unchangeable God was with them.

Rather than discouraging and dividing the believers, the persecution from the Sanhedrin brought them closer together: “All the believers were united in heart and mind” (v. 32 NLT).

How is the unity of these believers depicted in three ways in verses 24, 31, and 32?

SINGLE-HEARTED DEVOTION

The first Christian community was known for its single-hearted devotion and was highly regarded by all the people. The common meals they had in their homes were joyful occasions and expressed their love for one another. Wholly dedicated to Christ, they continued to praise God and to worship in the Temple. The fellowship continued to grow; the Lord kept on adding to their number those who were being saved. The lifestyle of those believers was appropriate to the Holy Spirit—the Spirit of love and fellowship.

Daily Devotions

M. Innumerable Increase Promised (Genesis 15:1-6)

T. God Increased Israel in Egypt (Exodus 1:7-12)

W. God Increased the Captive Jews (Jeremiah 29:1-7)

T. Twelve Disciples (Matthew 10:1-8)

F. Seventy Disciples (Luke 10:1-12)

S. One-Hundred-Twenty Disciples (Acts 1:12-17)

Adopted from the Evangelical Sunday School Lesson Commentary 2021-2022.

WAITING FOR THE HOLY SPIRIT

Wed, 15 Jun 2022 22:33:27 GMT

WAITING FOR THE HOLY SPIRIT

1. Commanded to Wait (Luke 24:44-49; Acts 1:4-8)

A. A Final Explanation (Luke 24:44-49)

B. The Promise of the Father (Acts 1:4-5)

C. Times and Seasons (Acts 1:6-8)

2. Worshiping and Waiting (Luke 24:50-53; Acts 1:9-14)

A. Farewell Blessing (Luke 24:50-53)

B. The Lord’s Ascension (Acts 1:9-14)

3. Obeying and Receiving (Acts 1:15-26; 2:1-4)

A. Preparing for Service (Acts 1:15-26)

B. Experiencing Divine Manifestations (Acts 2:1-3)

C. Speaking in the Spirit (Acts 2:4)

Central Truth: God gives the Holy Spirit to those who obey Him.

Focus: Observe and emulate the obedience to Christ required to be filled with the Holy Spirit.

Evangelism Emphasis: The Holy Spirit empowers Christians to be effective witnesses of Christ.

Text: “We are his witnesses of these things; and so is also the Holy Ghost, whom God hath given to them that obey him” (Acts 5:32).

INTRODUCTION

The anguish of Gethsemane and the pains and sorrows of Calvary were now past. The tomb, although sealed and heavily guarded, could not hold the body of Jesus Christ, for He was raised from the dead by the power of the eternal God. By His death and resurrection, He conquered sin and death for those who put their trust in Him. For forty days Jesus “shewed himself alive after his passion by many infallible proofs” (Acts 1:3).

His work on earth was finished; redemption was accomplished. Jesus had trained and prepared His apostles—the nucleus of a new body to be known as the Church—to carry on His mission. Within a few days the Holy Spirit would descend to possess His followers, and in the strength of this new dynamic the Gospel would be carried everywhere. After giving His beloved disciples a farewell commission and a final benediction, Jesus ascended into Heaven, where He now lives and intercedes for His people.

1. COMMANDED TO WAIT

A. A Final Explanation (Luke 24:44-49)

45 Then opened he their understanding, that they might understand the scriptures, 46 And said unto them, Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day: 47 And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. 48 And ye are witnesses of these things. 49 And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high.

For three years Jesus had tried to “open” His disciples’ minds so they might understand what the Old Testament taught about His messianic mission. In spite of our Lord’s patient teaching and repeated explanations, it was not until they could see the cross in retrospect that spiritual insight and discernment were evident to them (v. 45). Only the illumination of the Spirit of God can enable us to grasp divine truth (1 Cor. 2:10; Eph. 1:17-18).

Patiently, Jesus points His followers to the Old Testament writings (Luke 24:44), revealing to their opened hearts what was foretold concerning Himself. He traces the grand theme of redemption: His sufferings, death, resurrection, and the preaching of repentance and forgiveness of sins throughout the whole world (vv. 46-47).

To the disciples He entrusts the high privilege of bearing witness to the Christ-centered truth of the Scriptures (v. 48). This witness centers principally on the Lord’s resurrection. Throughout the Book of Acts, this is the theme of apostolic preaching; and this was the theme that especially antagonized the Jewish Sanhedrin.

In verse 49, Jesus again calls their attention to the promised coming of the Holy Spirit. Promises of His coming had long been a part of Israel’s spiritual heritage (see Isa. 44:3; Joel 2:28-29; Ezek. 11:19). To these, Jesus added His own promises (see John 7:37-39; 14:26; 15:26). Picturesque language is employed in Luke 24:49. The disciples are enjoined to “tarry” in Jerusalem until this promise is fulfilled. He assures them that at the Spirit’s coming they will be “clothed with power from on high” (NIV). This enduement , or clothing with power, is to be a personal experience, literally meaning, “Put on yourselves power from on high as a garment.”

Why do we need the Holy Spirit to enlighten our understanding as we read the Scriptures? How can this happen?

B. The Promise of the Father (Acts 1:4-5)

4 And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me. 5 For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence.

Luke brings us to the final earthly appearance of Jesus and reiterates what had been said at the end of his Gospel letter (Luke 24:49). The emphasis is on waiting for the promise of the Holy Spirit. The apostles could never have impacted the world had they not been empowered by the Holy Spirit. They were instructed to stay in Jerusalem and wait as a group for the promise.

When Jesus spoke of “the promise of the Father,” He was relating to the Old Testament promise given in Joel 2:28-29. John the Baptist made reference to this as he preached about the Messiah’s coming (Matt. 3:11). Promises of the Old Testament that are fulfilled in the New Testament unite the two Biblical eras into one revelation of God to man. That Peter was able to recite this passage from Joel in his dramatic sermon on the Day of Pentecost was no coincidence. He probably studied it during the ten days of waiting in the Upper Room. Very likely the 120 believers who gathered there searched the Scriptures diligently to understand the things Jesus had told them. When the promise was fulfilled and they were endued with power, one of the first acts of the Spirit working in Peter was to “bring all things to [his] remembrance” (John 14:26).

Waiting on God

The faith of Christ offers no buttons to push for quick service. The new order must await the Lord’s own time, and that is too much for the person in a hurry. He or she just gives up and becomes interested in something else.

C. Times and Seasons (Acts 1:6-8)

6 When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel? 7 And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. 8 But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.

Jesus had dealt with His bickering disciples over positions in His kingdom more than once, for they had fully expected Him to reestablish a political empire for Israel. His death at Calvary squelched that vision, but even so, He had spoken much about God’s kingdom. They could remember Him saying “Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom” (Luke 12:32). The Old Testament promises recorded in Ezekiel 36:24-28 connected God’s kingdom to the physical Promised Land. Since Ezekiel also referenced the Spirit in this restoration—“And I will put my spirit within you” (v. 27)—their question was legitimate. At some point Israel would be revived to glory. So when would this be?

Jesus did not deny God’s ultimate plan to restore Israel, but He did not reveal to them the time span between His first and second comings. Early in His ministry, when Jesus read Isaiah’s prophecy in His hometown synagogue at Nazareth (Luke 4:18-19), He left out the phrase “the day of vengeance of our God” (Isa. 61:2 NIV). He did this because God’s vengeance will not be fully expressed until the Second Coming. What the disciples needed to know at this point was their role was to work in God’s kingdom as it was being developed on earth through the Church. The final realization of God’s kingdom as involving Israel would not occur until the Second Coming.

Jesus had also told His disciples that no one knows the time of His return to earth (Mark 13:32-35). He illustrated this with a parable about a man taking a long journey. This indicated a long period of time, but the disciples likely had not caught the hidden meaning. Even now, as Jesus was about to ascend to Heaven, He knew it was best to let His disciples know times and dates were not their concern. Instead, they needed to focus on their mission of being Christ’s witnesses.

In Acts 1:8, we see the purpose of the baptism in the Holy Spirit is to receive power in order to be an effective witness for Christ. The word translated “power” ( dunamis ) includes authority over evil spirits, anointing to minister healing, and boldness to proclaim the Gospel. The Holy Spirit empowers us to operate as direct emissaries of Christ. We are to be Christ’s witnesses locally, regionally, nationally, and internationally. Today, the Gospel is reaching “everywhere in the world” (CEV).

Why should we not get caught up in speculations about the last days?

2. WORSHIPING AND WAITING

A. Farewell Blessing (Luke 24:50-53)

51 And it came to pass, while he blessed them, he was parted from them, and carried up into heaven. 52 And they worshipped him, and returned to Jerusalem with great joy: 53 And were continually in the temple, praising and blessing God. Amen.

Jesus took His disciples “out as far as to Bethany” (v. 50)—a place that was hallowed by many memories. There, Jesus had delivered His great discourse about the last days. From this point the village of Bethany and the city of Jerusalem could be seen. This was the place chosen by Jesus as the scene of His farewell.

While Jesus was in the act of blessing His followers, He was taken to Heaven. The last words spoken by Jesus before He ascended are recorded in Acts 1:8, emphasizing “the promise of the Father” (v. 4), the power of the Spirit, and the plan of world evangelism. In obedience to Christ’s command, the believers “returned to Jerusalem,” and they did so “with great joy” (Luke 24:52).

Worship ought to be joyous, but how could these disciples rejoice in the hour of separation? Prior to Calvary, these same disciples had been overcome with sorrow as Jesus told them of His pending death (Mark 14:27). But now, knowing their Lord is alive and no longer subject to death, and buoyed up by the promise of the Spirit’s coming, they rejoiced even though Jesus’ physical presence was no longer with them.

The worship of these disciples was spontaneous and continuous, not stereotyped or perfunctory. They frequented the temple courts at the hours of worship as they awaited the Father’s promise (Luke 24:53).

When and how did the believers worship the Lord in this setting? What can we learn from this?

B. The Lord’s Ascension (Acts 1:9-14)

10 And while they looked stedfastly toward heaven as he went up, behold, two men stood by them in white apparel; 11 Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven. 12 Then returned they unto Jerusalem from the mount called Olivet, which is from Jerusalem a sabbath day's journey. 13 And when they were come in, they went up into an upper room, where abode both Peter, and James, and John, and Andrew, Philip, and Thomas, Bartholomew, and Matthew, James the son of Alphaeus, and Simon Zelotes, and Judas the brother of James. 14 These all continued with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brethren.

The many witnesses who saw Jesus’ ascension were not dreaming. They literally saw Jesus ascend into the heavens. The cloud which received Him was the Shekinah glory of the Lord. The people’s eyes were so fixed on this sight that they likely did not see the two individuals dressed in white appear in their midst. Their sudden questions broke the trance-like state of the moment. The Lord’s mission on earth was not completed. The mission given to His followers was about to begin. They must move forward with total assurance that He would come again. This would be the “blessed hope” (Titus 2:13) they would need through the trials of the coming years.

The joyful disciples returned to Jerusalem, which was a distance of about 1,000 yards (“a Sabbath day’s journey,” v. 12). They believed the promises He had just made prior to ascending to Heaven before their eyes. The “upper room” where they gathered (v. 13) was possibly the same one where the Last Supper had taken place. Though tradition tells us it would be ten days before the fullness of Pentecost came, this time of prayer and waiting was likely not that long. “Given the fifty days from Passover to Pentecost, and subtracting Jesus’ time in the tomb and the forty days of Acts 1:3, this meeting may have lasted close to a week” (Craig S. Keener, The Bible Background Commentary—New Testament ).

There were five key factors about this meeting.

1. They were all in one accord. There was no more division or bickering. All, including Peter, had been restored.

2. They remained in prayer. They apparently went to the temple for prayer in the morning, and continued their supplications at evening in the Upper Room. They also likely pored over the Scriptures, studying every reference to the Holy Spirit that Jesus had just promised them.

3. The women joined them. Jesus had elevated the role of women in His kingdom. They would be a vital part of the explosion of the Church. Those in attendance probably included Mary Magdalene, Salome, Joanna, Mary and Martha of Bethany, John Mark’s mother, as well as others.

4. Mary, the mother of Jesus, is recognized . This is the last time she is mentioned in Acts, but surely she was baptized in the Spirit along with the others.

5. Jesus’ brothers were included. They had all come to believe. Two of them, James and Jude, would later become leaders in the church.

Departed, Yet Present

And He departed from our sight that we might return to our heart, and there find Him. For Jesus departed, and behold, He is here.—Augustine

3. OBEYING AND RECEIVING

A. Preparing for Service (Acts 1:15-26)

15 And in those days Peter stood up in the midst of the disciples, and said, (the number of names together were about an hundred and twenty,) 16 Men and brethren, this scripture must needs have been fulfilled, which the Holy Ghost by the mouth of David spake before concerning Judas, which was guide to them that took Jesus.

24 And they prayed, and said, Thou, Lord, which knowest the hearts of all men, shew whether of these two thou hast chosen, 25 That he may take part of this ministry and apostleship, from which Judas by transgression fell, that he might go to his own place. 26 And they gave forth their lots; and the lot fell upon Matthias; and he was numbered with the eleven apostles.

Visible miracles do not necessarily produce dedication. Even though there had been as many as 500 who saw Jesus after His resurrection, only 120 obeyed His command and tarried together until the Day of Pentecost (v. 15). At the same time, the phenomenal change in the disciples is evidence that miracles do affect people. The emergence of Peter as a strong leader shows a revolution of character and spiritual strength. The meeting in which he presided was the first church business meeting ever held. Because Jesus had chosen twelve disciples, they felt it necessary to restore that number (since Judas had committed suicide, v. 18).

In verse 16, Peter declared that a prophecy from Psalm 41:9 had been fulfilled when Judas betrayed Jesus. In John 13:18, Jesus himself had referenced this prophecy in His remarks during the Last Supper. Peter’s recognition, however, supports the idea that these days were spent in great study accompanying their prayers. He then referenced Psalm 69:25 and 109:8 to justify replacing Judas (Acts 1:20). “The Twelve were chosen as primary witnesses to the teaching of Jesus,” said Stanley Horton. “They would have positions of authority in the coming kingdom as well. They needed someone to replace Judas. It must be someone who had been with them the whole time from Jesus’ baptism to His ascension” ( The Book of Acts: A Radiant Commentary ).

Matthias, the man who replaced Judas, is not mentioned elsewhere in Scripture. However, Acts 6:2 refers to “the twelve” who committed themselves “to prayer, and to the ministry of the word” (v. 4), and he had become the twelfth disciple.

Divine Guidance

Luke is not concerned to provide a model for appointing church leaders, but to show that God guided the church in the appointment of the twelfth apostle. The twelve apostles were important to the foundational period of the Church.—French L. Arrington

B. Experiencing Divine Manifestations (Acts 2:1-3)

1 And when the day of Pentecost was fully come, they were all with one accord in one place. 2 And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. 3 And there appeared unto them cloven tongues like as of fire, and it sat upon each of them.

The coming of the Holy Spirit in Pentecostal power was an act of God’s grace occurring within His timing. All the disciples could do was wait prayerfully and obediently. The fact that they were in unity (v. 1) is not an expression of human effort, but rather of human preparation to receive. This passive position of humble submission (“sitting,” v. 2) is noted in Luke 10:39, where Mary was sitting at the feet of Jesus. There we are told she chose the better way (v. 42). Thus, their sitting was not the passiveness of disobedience, but rather was the expectant waiting upon God for the fulfillment of His promise. Isaiah 40:31 says, “They that wait upon the Lord shall renew their strength.”

Note the Spirit came into the house from the outside; that is, from Heaven. The source was God, not man. Also, the “rushing mighty wind” filled the entire house (Acts 2:2). That means everyone was filled with the mighty presence of God.

As they were sitting in anticipation, the Holy Spirit moved among them and “sat upon” them (v. 3). The word cloven , to describe the tongues of fire, has the sense of “divide, separate.” Thus, the Holy Spirit came upon each of the 120 believers. It was an individual infilling for the sake of the larger mission of Christ and His church. He came upon them in power and distributed spiritual gifts. While the power was reality for all of them collectively, the particular manifestation of that power was unique to each one through spiritual gifts.

Why were wind and fire apt symbols for the outpouring of the Holy Spirit?

C. Speaking in the Spirit (Acts 2:4)

4 And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.

This infilling with the Holy Spirit was evidenced by a clear sign: they all spoke with other tongues. While many Christians believe the sign (and gift) of tongues ceased with the apostolic age, we as Pentecostals believe God still works in this fashion. This experience expresses a giving over of the whole self for the glory of

God. In reflecting on this verse, several themes emerge:

1. The new believers are given the language of the Spirit as the unifying language of God’s work. We know from Romans 8:26-27 that the Holy Spirit intercedes for us according to the will of God as He prays through us in the Spirit. Thus, glossolalia (speaking in tongues) ministers to the individual believer as the Holy Spirit speaks through him or her.

2. The disciples were so committed to obeying Jesus that they were prepared to receive anything He desired. The fact that God took control of the tongue before they went forth to speak is a clear sign of His holy presence. James 3:1-12 speaks powerfully of the good or evil the tongue can do. Thus, the disciples had brought their tongues under the dominion of Christ. What they proclaimed was not their invention but the testimony of the Spirit concerning Jesus.

3. The word for utterance in Greek has the primary meaning of “speak truth.” While the Holy Spirit gave the specific word(s) He desired to be proclaimed, it was their responsibility “to speak.” We are nowhere told the Holy Spirit made them speak in tongues. They responded obediently to the presence of the Spirit at work in their hearts, minds, and bodies. It is our responsibility “to speak” as the Holy Spirit moves in response to our prayer and praise of Jesus.

Why is it important for believers today to be filled with the Holy Spirit?

WAIT, WORSHIP, AND WITNESS

What if the apostles had not waited in the Upper Room for the coming of the Holy Spirit? Imagine they were so anxious to show the Lord their new resolve to serve Him (after failing Him during His trial and crucifixion), they leave the place of prayer after only a couple of days.

As they hit the streets of Jerusalem declaring Jesus to be the resurrected Messiah, their message falls on deaf ears. As the people responsible for Jesus’ death now threaten the disciples, they become frightened . . . and soon return to the Upper Room to figure out what has gone wrong.

When it’s time to wait on the Lord to empower us, we must wait. Not passively, but actively, praying for the outpouring to come in His time and way. We also must worship the Lord while we wait, praising Him in faith for what He is doing. When His time comes, we must receive His promise and obey His command to move forward as His witnesses.

Daily Devotions

M. Moses’ Wish for God’s People (Numbers 11:24-29)

T. The Spirit Spoke by David (2 Samuel 23:1-5)

W. Jahaziel Prophesied by the Spirit (2 Chronicles 20:14-19)

T. The Promised Comforter (John 14:15-19, 26)

F. Life by the Spirit (Romans 8:1-10)

S. The Spirit Confirms the Gospel (1 Corinthians 2:1-5)

Adopted from the Evangelical Sunday School Lesson Commentary 2021-2022.

WHY THE HOLY SPIRIT CAME (Pentecost)

Wed, 08 Jun 2022 02:23:20 GMT

WHY THE HOLY SPIRIT CAME (Pentecost)

1. The Spirit Came at Pentecost (John 14:15-18; Acts 2:1-4)

A. Loving Obedience Required (John 14:15)

B. The Comforter Promised (John 14:16-18)

C. The Promise Fulfilled (Acts 2:1-4)

2. The Spirit Helps Believers (John 14:26; 16:12-14; Romans 8:26-27)

A. The Spirit Teaches (John 14:26)

B. The Spirit Guides (John 16:12-14)

C. The Spirit Intercedes (Romans 8:26-27)

3. The Spirit Convinces the World (John 15:26-27; 16:7-11)

A. The Spirit of Truth (John 15:26-27)

B. The Convincer (John 16:7-11)

Central Truth: The Holy Spirit enables us to live for Christ and make the Gospel known to the world.

Focus: Understand God’s purpose in sending the Holy Spirit and rely on the Spirit’s help for Christian living and witness.

Evangelism Emphasis: Through the convincing work of the Holy Spirit, the unsaved are brought to Christ.

Text: “When the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me” (John 15:26).

INTRODUCTION

The Holy Spirit is not a mere force or influence, but God himself. Speaking theologically, we identify the Holy Spirit as the “third” person of the Trinity. However, the Scripture places Him on the same level as the Father and the Son (2 Cor. 13:14; Matt. 28:19; 1 Cor. 12:4-6). As the One who carries to completion the saving work of the Father and Son, the Spirit is called by such names as “the Spirit of God,” “the Holy Spirit of God,” “the Spirit of adoption,” “the Spirit of the Son,” and “the Spirit of Christ.”

The Holy Spirit is a person, just as God the Father and Christ the Son are persons. In the Bible the Holy Spirit is represented as One who thinks (Rom. 8:27), feels (15:30), wills (1 Cor. 12:11), teaches (John 14:26), guides (Acts 8:29), and intercedes (Rom. 8:26-27). The Spirit shows love and affection (15:30) and bears witness that we are children of God (8:16). These are activities of a person, not a mere force or influence.

As well as performing works as a person, the Holy Spirit is affected as a person by the acts of others. Ananias and Sapphira lied to the Spirit (Acts 5:3, 9). He can be blasphemed (Matt. 12:31-32) and grieved (Eph. 4:30). The Apostle Peter called the Holy Spirit “God” (Acts 5:3-4). He is God, personally present in believers. Believers are “the temple of God”—“the temple of the Holy Spirit” (1 Cor. 3:17; 6:19). The Holy Spirit also has divine attributes. He is omnipresent (Ps. 139:7-10), omnipotent (Zech. 4:6; Rom. 15:18-19), eternal (Heb. 9:14), and Co-Creator of the world (Gen. 1:2; Ps. 104:30). The Holy Spirit is divine because God is divine, and He is personal because God is personal. He lives in perfect unity with the Father and the Son, but He is also a distinct person, as is each of them.

This world has never been without the Holy Spirit. Jesus promised His disciples the power of the Holy Spirit (Acts 1:8), but the Spirit was a powerful presence in the lives of God’s people before New Testament times. As the Old Testament reveals, the Holy Spirit worked in Creation and in the lives of God’s people long before the days of the New Testament.—French L. Arrington

1. THE SPIRIT CAME AT PENTECOST

A. Loving Obedience Required (John 14:15)

15 If ye love me, keep my commandments.

Jesus is teaching His disciples on their final Passover together. He says they will prove their love for Him by doing His will. “My commandments” includes all of Jesus’ moral teachings while on earth. Those teachings include not committing adultery in their heart (Matt. 5:28); loving their enemy (v. 44); giving and praying in private (6:4-6); forgiving others (v. 12); not loving money (v. 24); not judging others (7:1); walking the narrow path (vv. 13-14); bearing good fruit (v. 17); and much more.

Jesus does not expect us to live an obedient life through our own ability. We are to depend on His Spirit, as the following verses reveal.

People of Excellence

People of excellence are those who see through the clutching greed of our times—people who have declared their undivided allegiance to Christ’s message, people who have humbled themselves to Christ’s sovereign authority.—Charles Swindoll

B. The Comforter Promised (John 14:16-18)

16 And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; 17 Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. 18 I will not leave you comfortless: I will come to you.

Four times in His farewell discourse, Jesus referred to the Holy Spirit as the Comforter. The Greek word for “Comforter” is parakletos . It refers to an advocate who stands by as an intercessor, a helper, and a counselor. So, we rightly conclude that Comforter suggests the idea of “strengthening in weakness.” Jesus declared, “I will not leave you comfortless” (v. 18). We also correctly infer that “comfort in sorrow” is included in the meaning.

However, the thought of sorrow was not prominent in the mind of Jesus as He used the word Comforter in His Upper Room discourse. Three times He identified the Comforter as “the Spirit of truth,” who was to lead the disciples into all truth (v. 17; 15:26; 16:13). Once He is described as helping the disciples remember Jesus’ teachings (14:26); and the Holy Spirit will convict the human heart of sin, righteousness, and judgment (16:8). As Jesus used the word Comforter , it becomes clear that the idea of consolation and comfort is secondary to that of strength and help.

The word Spirit (14:17) comes from the Latin word spiritus , which is synonymous with the Greek word pneuma . Both literally signify “breath” or “wind.” The Holy Spirit is called the “breath of God” with reference to His mode of subsistence, proceeding from God as the breath from the mouth. Observe the characteristic action of Jesus in John 20:22.

The Holy Spirit is not called Spirit merely because of the spirituality of His essence, for this is likewise true of the Father and Son. Neither is He called Holy in reference to the exclusive holiness of His nature, for He is no more holy than either of the other persons of the Trinity. But this term has reference to God’s official character—He is the author of all holiness.

The Holy Spirit is called the “Spirit of truth.” It is His special office to apply the truth to the hearts of Christians. He is to guide us into all truth and to sanctify us by the truth.

The Holy Spirit cannot be known and received by the world (14:17). His operations are foolishness to unbelievers. However, the Holy Spirit is said to “dwell” in believers. We know the feelings of conviction, faith, hope, and reverence He creates and the fruit He produces.

When Jesus referred to the Holy Spirit as the Comforter, He knew the disciples would need this kind of assistance. He himself had been a Paraclete to them. They had leaned on Him in every perplexity and trial. Now He was going away, and these words concerning another Comforter would be welcome. They were not to be deserted, for the Holy Spirit was to come to them.

What did Jesus pray for (v. 16)?
What did Jesus reveal about the Holy Spirit (v. 17)?

C. The Promise Fulfilled (Acts 2:1-4)

The Day of Pentecost came fifty days after the Passover. It was one of three Jewish festivals to which every male Jew living within twenty miles of Jerusalem was legally bound to come—the Passover, Pentecost, and the Feast of Tabernacles. It commemorated the giving of the Law to Moses on Mount Sinai.

As people gathered in Jerusalem from around the world, about 120 believers were gathered in the Upper Room awaiting the coming of the Holy Spirit. They spent time in prayer and personal preparation so they could receive the Spirit. These followers of the Lord were assembled in one place for one purpose. They were in “one accord” (v. 1); that is, the occasion was marked by unity. The expression indicates they were knit together with a bond stronger than death. This kind of unity is desperately needed in the Church today.

After ten days of waiting, the Spirit came “suddenly” upon the believers (v. 2). When God acts, He often acts suddenly. This is true of the conversion experience. The moment someone repents and believes, they are saved.

Waiting in the Upper Room, the believers heard a sound as of the blowing of a violent wind. Living in that area, they had witnessed many storms at sea and thus had heard the blowing of violent wind many times. What they heard was the same sound, but this sound came not from a stormy sky. They were sure of one thing—it came “from heaven.” It was a symbol of the Spirit; it indicated His power—mighty, mysterious, and heavenly, but unseen. The suddenness and strength of the sound struck the believers with awe, and completed their preparation for the heavenly gift.

The followers of the Lord in the Upper Room not only heard a sound as of a rushing mighty wind; they also saw what appeared to be “like flames or tongues of fire” that separated and “settled on each of them” (v. 3 NLT).

In the Word, fire is frequently used as a symbol of the divine presence. It also represents fervor and enthusiasm. Touched by fire from Heaven, one cannot remain cold and indifferent. Fire is a beautiful symbol of the Spirit’s burning energy that is abundantly available to believers.

The Pentecostal fire came in the shape of tongues. The tongue is the instrument God uses to proclaim the Gospel. Witnessing for Christ is directly linked with the coming of the Spirit. Jesus said, “Ye shall be witnesses unto me” (Acts 1:8). Witneses tell what they know. Christians keep the faith but do not keep it to themselves.

The tongues of fire came to rest upon each person present in the Upper Room. They did not come to the apostles alone, but to every believer present. This is encouraging to believers at all levels of life. These believers received an inward experience. To be “filled” with the Spirit is to be brought completely under His control. This is essentially what happened to these believers. The power of the Spirit flooded their souls. Thereafter He manifested Himself in their lives on numerous occasions.

These devoted disciples also received an outward manifestation: they spoke “with other tongues.” The speakers did not understand what they were saying; their words were beyond their conscious control. Luke is careful to point out that the Spirit initiated their speech.

Explain the two uses of the word “one” in verse 1.

With God’s Fire, We Are . . .

—Bright and shining lights

—Flaming oracles of God

—An Elijah on Mount Carmel

—Moses on top of a mountain

—Joshua conquering Jericho

—Peter on the Day of Pentecost.—John D. Nichols

2. THE SPIRIT HELPS BELIEVERS

A. The Spirit Teaches (John 14:26)

26 But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.

The disciples did not have the power and wisdom to be proper witnesses without the Holy Spirit. Of course, they remembered experiences from the life and ministry of Jesus. As eyewitnesses they could have painted word pictures of His death, His resurrection, and His ascension. They could have done this with conviction and enthusiasm. Clearly, the disciples were bound to one another in one fellowship through their love for Christ and His love for them. But Jesus knew these virtues would not be sufficient for the task ahead. Therefore, He promised them “power from on high” (Luke 24:49)—an infilling of God’s wisdom, strength, courage, and vision. Their new Spirit baptism would serve to comfort, teach, and challenge them in their life and witness.

If we allow the Holy Spirit to bring the words of Jesus to our remembrance, we will understand they are the only infallible text of real orthodoxy, the only unerring touchstone of truth, the only immaculate code of laws, the only faultless system of morals, and the only unchanging ground of hope.

The Great Revealer

The Holy Spirit is called “the Spirit of truth” because He is the great revealer of truth. He takes the things of Christ and makes them known to believers.

—French Arrington

B. The Spirit Guides (John 16:12-14)

12 I have yet many things to say unto you, but ye cannot bear them now. 13 Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come. 14 He shall glorify me: for he shall receive of mine, and shall shew it unto you.

The disciples’ need for the Holy Spirit is seen in the fact that they could not understand the many things Jesus had yet to say to them. But Jesus assured them the Holy Spirit would guide them into all truth concerning Himself and the doctrines He taught. The ministry of the Holy Spirit is Christ-centered. It is characteristic of Him not to speak of Himself but of Christ.

The statement “He will disclose to you what is to come” (v. 13 Amp.) undoubtedly refers to the finished New Testament—the establishing of the Church to include both Gentiles and Jews and the proclaiming of the Gospel message everywhere.

Verse 14 reminds us rivalry does not exist within the Godhead. Each person in the Trinity delights in serving the others. Christ’s passion was to manifest and glorify the excellence of the Father (8:54; 17:4-5).

The primary concern of the Holy Spirit is to glorify Christ and to see Him enthroned as Lord in our hearts. He does not add anything to the personal glories of the ascended Christ but glorifies Christ in our experience with Him. The Spirit reveals and explains Christ. What light is to the earth, the Holy Spirit is to Christ.

Why didn’t Jesus reveal certain things to the disciples (v. 12)?
List ministries of the Holy Spirit (vv. 13-14).

C. The Spirit Intercedes (Romans 8:26-27)

26 Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. 27 And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God.

In this chapter, Paul deals with three kinds of groanings. First, he pictures the creation growning and travailing in pain (v. 22). Then, he says believers groan inwardly, awaiting our full adoption as His children—the redemption of our bodies (v. 23). Now, he writes of the Spirit making intercession for us with groans that words cannot utter.

As God, through the Holy Spirit, will take care of the future needs represented by the groanings of creation and His children, so He will take care of our present needs. He comes to our aid in our weaknesses and understands our present limitations.

We need the help of the Holy Spirit in prayer because we don’t know how we ought to pray (v. 26). We cannot foresee the future. God knows the past, the present, and the future. Our knowledge of the past and the present is limited, and our knowledge of the future is practically nil. But God knows it all. The help of the Spirit is, then, essential to effective and Christ-honoring prayer.

Also, we need the help of the Spirit in prayer because in any given situation we do not know what is best for us. We may think we do, but in reality only God knows best. So, the only really perfect prayer we can offer is the prayer Jesus prayed: “Not my will, but thine, be done” (Luke 22:42). We cannot go wrong with this prayer.

Then, we can bring to God an inarticulate sigh which the Spirit will translate to God for us (Rom. 8:26). He will plead our case with inexpressible yearnings, with groans that are too deep for words. His assistance is invaluable. God, who knows the needs of the human heart, understands what the Spirit’s meaning is, even when the expressions are inarticulate. He knows the unspoken desire of the Spirit, who always puts our prayer in the context of God’s constructive purpose for our life.

The Spirit pleads our case before God and He always intercedes in a manner that is in harmony with God’s will (v. 27). As believers, we need to avail ourselves of this help from the Spirit of God. By leaning upon Him, we can be guided in the path of righteousness and receive a clearer and stronger assurance of God’s presence. He assists us in our prayers and places within us high and holy aspirations.

Divine Advocates

We have an Advocate with the Father in heaven in the Person of the Lord Jesus (1 John 2:1), and we have One within our hearts as well who can lay bare before the eyes of God the deepest needs of our souls.—John Phillips

3. THE SPIRIT CONVINCES THE WORLD

A. The Spirit of Truth (John 15:26-27)

26 But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me: 27 And ye also shall bear witness, because ye have been with me from the beginning.

The context of these verses is set in verse 18 at the beginning of this section of teaching. Christ said the world hated Him and would also hate the disciples. In light of this hatred, Christ instructs them so they will not “stumble” (16:1 NKJV). The climax of the description of hatred is found in 15:25, when Christ says the world hated Him “without a cause.” Christians feel this attack as well and need a secure foundation to stand on. In verse 26, Jesus says despite the unjustified and brutal attack of the world, there is such a foundation, the Holy Spirit, whom Jesus will send to them.

“Spirit of truth” describes a vital work of the Holy Spirit in establishing us when the world opposes us. When our stand for Christ is attacked unjustifiably, the Holy Spirit will work to establish us. Despite the false claims of the world against us, there is stability. The Holy Spirit establishes truth in our life.

Christ locates the source and the authority of the work of truth by the Holy Spirit. The source is “the Father.” The work of the Spirit in establishing truth in our life is to “testify of [Christ]” (v. 26). Our responsibility then is to be witnesses for Christ through the Spirit’s power (v. 27).

Describe the relationship between Jesus and the Holy Spirit (v. 26).

Help Is on the Way

In essence, Jesus said, “I’ll not let you down. I’ll not leave you without help. I will come to you. So don’t give up . . . and don’t lose heart. Help is on the way. I will send Him to you.”—Ray H. Hughes Sr.

B. The Convincer (John 16:7-11)

7 Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. 8 And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: 9 Of sin, because they believe not on me; 10 Of righteousness, because I go to my Father, and ye see me no more; 11 Of judgment, because the prince of this world is judged.

The disciples were “filled with grief” (John 16:6 NIV) because Jesus said He would soon be leaving them. The departure of Jesus was a disappointment of their greatest hopes. They had placed all their hopes concerning the Messiah in Jesus. They had expected Jesus to restore the kingdom of Israel. His telling them that instead of sitting on the throne of His father David He was going to die brought to them a paralyzing fear.

Understanding the attitude of the disciples, Jesus reassured them by saying, “Unless I go away, the Advocate will not come to you; but if I go, I will send him to you” (v. 7 NIV). He went on to point out that the coming of the Holy Spirit would be a greater blessing to them than His personal presence had been.

From these words of Jesus, it can be seen that under certain conditions absence is better than presence. For the disciples it was worthwhile to lose Jesus’ physical presence if they might find for themselves the way into that spiritual world in which they had seen Him moving. Jesus wanted them to learn to walk in the Spirit—to walk by faith and not by sight.

To “reprove” (v. 8) is to convince one of error or sinfulness. This is the work of the Holy Spirit in relation to our condition before God. In The Holy Spirit in the Gospels , J. R. Smith says of the Holy Spirit, “He so presents the truth to men that they ought to believe. . . . The end sought in conviction is conversion. The truth is made plain, not that men may be condemned, but that they might be saved.”

Jesus said the Holy Spirit would “convict the world of sin, of righteousness, and of judgment” (v. 8 NKJV). Sin is the basis of all the world’s ills; but apart from the work of the Holy Spirit, the world does not recognize this. While the world is aware of human defects such as injustice, cruelty, pride, and greed, these are surface manifestations of a greater fundamental evil in the character of humankind. But the world does not understand this.

The Holy Spirit, working in people’s hearts as the Word of God is presented, convinces individuals of their sin and of their need for a Savior (v. 9). The Holy Spirit also convinces the world of the righteousness found in Christ (v. 10). Jesus Christ, the Son of God, took upon Himself human flesh and in the flesh condemned sin. He was exposed to the same temptations, corruption, and weaknesses as we are, yet He did not sin. This was what the world needed to see. But the world was not willing to receive the heaven-sent Light that penetrated its darkness.

Instead of accepting Christ as the Son of God, religious leaders banded together and agreed Jesus was blaspheming God when He declared He was life and the pattern of holiness. They condemned Him to death on this pretext. He was crucified, but He arose, ascended to the Father, and sent the Holy Spirit into the world to convince sinners that He is the Son of God. So it was actually “the prince of this world” (v. 11)—Satan—who was condemned through Christ’s suffering. And it is still the Holy Spirit who is convincing all who will listen that Jesus is the Savior.

What was to the disciples’ advantage, and why (v. 7)?

GOD’S SPIRIT AT WORK

The ministry of the Holy Spirit is not to magnify Himself but to give prominence to Christ. So efficient has He been in discharging His trust that His own existence has been questioned. But He is real!

In the person of the Holy Spirit, God himself has been empowering, teaching, guiding interceding on behalf of, and comforting Christians for almost two thousand years. His Spirit will continue ministering in all those ways and more until the return of Jesus Christ.

Daily Devotions

M. Anointed by the Spirit (1 Samuel 16:10-13)

T. Led by the Spirit (Ezekiel 3:10-14)

W. Born of the Spirit (John 3:1-8)

T. Ministry of the Spirit (John 16:5-15)

F. Witness of the Spirit (Romans 8:12-17)

S. Filled With the Spirit (Ephesians 5:15-22)

Adopted from the Evangelical Sunday School Lesson Commentary 2021-2022.

GOD'S HEALING PRESENCE

Wed, 01 Jun 2022 23:24:40 GMT

GOD'S HEALING PRESENCE

1. God’s Presence Returns (Ezekiel 43:1-9)

A. The Vision of God’s Glory (Ezekiel 43:1-5)

B. The Message of God’s Holiness (Ezekiel 43:6-9)

2. Supernatural River From the Temple (Ezekiel 47:1-6)

A. Source of the River (Ezekiel 47:1-2)

B. Depth of the River (Ezekiel 47:3-6)

3. Life-Giving Waters (Ezekiel 47:7-12)

A. The Dead Sea Comes Alive (Ezekiel 47:7-8)

B. The River Brings Healing (Ezekiel 47:9-12)

Central Truth: Followers of Christ can be certain that one day they will know complete healing and restoration.

Focus: Affirm and anticipate the day when all of God’s people will experience His healing presence.

Evangelism Emphasis: God’s healing presence can be known by all who come to Christ by faith.

Text: “In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations” (Revelation 22:2).

INTRODUCTION

Relationships require presence. It is impossible to maintain a close relationship with someone if we are never with that person. The same is true of our relationship with God. If we hope to enjoy a full relationship with the Lord, we must spend time in His presence. The psalmist David is a model for seeking after the presence of God. He prayed, “O God, thou art my God; early will I seek thee: my soul thirsteth for thee, my flesh longeth for thee in a dry and thirsty land, where no water is; to see thy power and thy glory, so as I have seen thee in the sanctuary” (Ps. 63:1-2).

David knew the presence of God brings healing, salvation, hope, and strength; and so did the prophet Ezekiel. The life-giving presence of God is a major theme in the Book of Ezekiel. For example, Ezekiel was in Babylon, far away from the temple in Jerusalem, but he was visited by God’s presence. The Israelites took great pride in their temple, and they rested in the assurance that God was present therein. As the first step in Israel’s judgment, however, the glory of the Lord departed from the Temple (Ezek. 10:18; 11:23). Subsequently, God’s punishment of Israel became more tangible as the Babylonians invaded Judah and ultimately destroyed Jerusalem and the Temple. However, while in Babylon, Ezekiel continued to see visions of God’s glory—visions that manifested God’s desire to dwell among His people forever.

In this final lesson from the Book of Ezekiel, the prophet sees a vision of the glory of the Lord returning to Jerusalem and filling the new temple. God’s presence once again dwells in the midst of Israel. In this book’s final verse (which is perhaps a prediction of the New Jerusalem in Rev. 21:2-3), we learn the name of Jerusalem will be changed to Jehovah-Shammah , which means “The Lord is there” (Ezek. 48:35).

1. GOD’S PRESENCE RETURNS

A. The Vision of God’s Glory (Ezekiel 43:1-5)

1 Afterward he brought me to the gate, even the gate that looketh toward the east: 2 And, behold, the glory of the God of Israel came from the way of the east: and his voice was like a noise of many waters: and the earth shined with his glory. 3 And it was according to the appearance of the vision which I saw, even according to the vision that I saw when I came to destroy the city: and the visions were like the vision that I saw by the river Chebar; and I fell upon my face. 4 And the glory of the Lord came into the house by the way of the gate whose prospect is toward the east. 5 So the spirit took me up, and brought me into the inner court; and, behold, the glory of the Lord filled the house.

In Ezekiel’s final vision, he is guided by a man “whose appearance was like the appearance of brass” (40:3). With the help of this heavenly guide, Ezekiel is given a tour of the new temple that is not built by hands (40:5–42:20), he sees the return of God’s glory to the temple (43:1-12), and he hears an elaborate description of Israel’s renewed worship (43:13–46:24). Then he sees a breathtaking view of the life-giving, healing river (47:1-12), and he takes a journey through the land and its tribal divisions (47:13–48:14, 21-29).

Ezekiel’s vision of a new temple recalls the Lord’s earlier promise: “I will . . . set my sanctuary in the midst of them for evermore” (37:26). After he sees all the details of the temple, he witnesses the return of God’s presence to the sanctuary. Ezekiel is led by the angelic guide to the gate facing east (43:1). The glory of God approaches from the east, where it had been stationed from the time it departed Jerusalem (v. 2). Ezekiel had reported the departure, saying, “And the glory of the Lord went up from the midst of the city, and stood upon the mountain which is on the east side of the city” (11:23). In this final vision, the appearance of God’s glory is the same as it had been in the earlier visions. When Ezekiel speaks of “the glory of the Lord,” he is describing the entire scene, which includes the cherubim, the throne of God, God himself, and the radiance that is emitted by God’s presence. The most detailed description of the glory is found in chapters 1 and 2, where Ezekiel relates his first vision.

Ezekiel not only sees the vision; he also hears the sound of God’s arrival. God’s “voice was like a noise of many waters” (43:2; see 1:24), and His glory was so bright that the “earth shined with his glory.” The vision is so awesome that Ezekiel falls on his face. However, the Spirit lifts him up and brings him into the temple, where he sees the glory of the Lord filling the house (v. 5).

Imagery regarding Israel’s temple is prominent not only in the Old Testament but also in the New Testament. Jesus is referring to the Temple when He tells the Samaritan woman at the well, “Woman, believe Me, the hour is coming when you will neither on this mountain, nor in Jerusalem, worship the Father” (John 4:21 NKJV). Jesus emphasizes the worship of God can take place anywhere because God is present everywher e. In the Old Testament, God’s special presence dwelt first in the tabernacle and later in the Temple. In the New Testament, however, we learn that God’s special presence is manifested anywhere “two or three are gathered together” in Jesus’ name (Matt. 18:20). When Jesus died on the cross, the veil of the Temple was torn in half, signifying God’s glory would no longer be confined or limited to a given location. Therefore, all believers have access “unto the Father” (Eph. 2:18).

The dwelling place of God has become the Church, the body of Christ. Paul told the Corinthian church, “Don’t you know that you yourselves are God’s temple and that God’s Spirit dwells in your midst?” (1 Cor. 3:16 NIV). He went further and said the body of each believer can properly be called God’s temple: “Or do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God, and you are not your own?” (6:19 NKJV; see also 2 Cor. 6:16). Peter said believers are “lively stones” that are being built into a “spiritual house” in the Lord (1 Peter 2:5). Paul echoed the language of building when he wrote, “You are . . . members of the household of God, having been built on the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone, in whom the whole building, being fitted together, grows into a holy temple in the Lord, in whom you also are being built together for a dwelling place of God in the Spirit” (Eph. 2:19-22 NKJV).

King Solomon foresaw the day when God would dwell in the hearts of people. After completing the temple in Jerusalem, Solomon said to the Lord, “But will God indeed dwell on the earth? Behold, heaven and the heaven of heavens cannot contain You. How much less this temple which I have built!” (1 Kings 8:27 NKJV).

How can we experience the glory of the Lord in our churches and our personal lives?

B. The Message of God’s Holiness (Ezekiel 43:6-9)

6 And I heard him speaking unto me out of the house; and the man stood by me. 7 And he said unto me, Son of man, the place of my throne, and the place of the soles of my feet, where I will dwell in the midst of the children of Israel for ever, and my holy name, shall the house of Israel no more defile, neither they, nor their kings, by their whoredom, nor by the carcases of their kings in their high places. 8 In their setting of their threshold by my thresholds, and their post by my posts, and the wall between me and them, they have even defiled my holy name by their abominations that they have committed: wherefore I have consumed them in mine anger. 9 Now let them put away their whoredom, and the carcases of their kings, far from me, and I will dwell in the midst of them for ever.

After the Lord enters the sanctuary, He speaks to Ezekiel (v. 6). God refers to Jerusalem’s temple as the place of His “throne” and the place where He sets down His feet (Ezek. 43:7; see Ps. 132:7). The implication is clear: God is Israel’s King, and He will “dwell among the Israelites forever” (Ezek. 43:7 CSB). Although the Lord will dwell within the new temple, the structure itself takes a back seat. The important point is that God dwells in the midst of His people. The Lord will no longer allow Israel to “defile” the house of the Lord or the “holy name” of the Lord (v. 7).

In the past, the Israelites and their kings had defiled the Lord’s holy name by their idolatry and detestable practices (“abominations,” v. 8). The word whoredom signifies the worship of other gods, and the reference to “carcases” on “their high places” (v. 7) refers to the worship of relics from dead kings. It is unlikely they would have carried a dead king’s carcass to the high place, but they would have set up memorial altars and shrines in honor of dead kings. The essential point is they had worshiped ancestors rather than God. The statement regarding the “thresholds” and “posts” (v. 8) is in reference to the kings who built their private palaces too close to the Lord’s temple, thereby defiling it.

Because of their idolatrous actions, the Lord had punished them in His anger. Now, however, He calls on Israel to abandon their idolatry and their ancestor worship so He can come and dwell in their midst (v. 9). God will not remain among His people if they persist in disobedience (see Rev. 2:5).

What Lies Beneath

Idolatry isn’t just one of many sins; rather it’s the one great sin that all others come from. So, if you start scratching at whatever struggle you’re dealing with, eventually you’ll find that underneath it is a false god. Until that god is dethroned, and the Lord God takes His rightful place, you will not have victory.

—Kyle Idleman

2. SUPERNATURAL RIVER FROM THE TEMPLE

A. Source of the River (Ezekiel 47:1-2)

1 Afterward he brought me again unto the door of the house; and, behold, waters issued out from under the threshold of the house eastward: for the forefront of the house stood toward the east, and the waters came down from under from the right side of the house, at the south side of the altar. 2 Then brought he me out of the way of the gate northward, and led me about the way without unto the utter gate by the way that looketh eastward; and, behold, there ran out waters on the right side.

Ezekiel’s vision of the river bears many similarities to John’s vision in Revelation. In both cases, the prophets are seeing heavenly realities that impact and influence events on the earth. Steven Tuell writes: “Ezekiel’s original vision was a depiction of heavenly reality, which also became a promise of God’s presence with the exiles. Despite the collapse of Jerusalem and the destruction of the temple, the true Zion yet stands and is accessible to God’s people wherever they find themselves. John’s vision, on the other hand, is a vision of the new heaven and new earth, beyond the destruction of this world” ( Ezekiel ).

The angelic guide brings Ezekiel to the door of the temple, where water is flowing eastward out “from under the threshold” (v. 1). The prophet Joel said, “And it shall come to pass . . . a fountain shall come forth out of the house of the Lord” (Joel 3:18); and Zechariah declared, “And it shall be . . . living waters shall go out from Jerusalem” (Zech. 14:8). In the Revelation, John saw “a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb” (22:1).

Inasmuch as the water is flowing directly from the Lord’s temple, we can surmise that God himself is its source. Therefore, we can neither produce the river nor manufacture it. Jeremiah rebuked Israel because they had forsaken the Lord, “the fountain of living waters, and hewd themselves out cisterns, broken cisterns, that can hold no water” (Jer. 2:13). Jeremiah made an important point: we must not create substitutes for the power of God. We must have the living water that flows from the throne of God. The river represents the life-giving power of God, which moves out and came into the world by means of the Holy Spirit. The glory returns to the Lord’s temple, but it is not confined there; it flows out to the world.

Are You Thirsty?

The importance of water to human life makes it a fitting symbol for the Holy Spirit. Our bodies are approximately 86 percent water, so it is normal to experience feelings of thirst. Likewise, it is normal that our spiritual being thirsts for God. If we attempt to quench our spiritual thirst with things like alcohol, drugs, pleasure, money, and entertainment, we will be unsatisfied. Jesus, however, tells us how we should respond when we are thirsty. He says, “Let anyone who is thirsty come to me and drink” (John 7:37 NIV). Are you thirsty?

B. Depth of the River (Ezekiel 47:3-6)

3 And when the man that had the line in his hand went forth eastward, he measured a thousand cubits, and he brought me through the waters; the waters were to the ankles.

5 Afterward he measured a thousand; and it was a river that I could not pass over: for the waters were risen, waters to swim in, a river that could not be passed over.

As Ezekiel moves into the river, the waters become deeper and deeper. At first, the water comes to his ankles (v. 3). Then, it rises to his knees, then to his waist (v. 4). Eventually, it becomes “deep enough to swim in, but too deep to walk through” (v. 5 NLT).

The deepening of the waters shows the continual deepening of the Spirit's influence as He moves out into the world, or as we yield to Him in our lives. Confined to the temple courts, the water is very shallow; but as it flows outward it deepens. On the Day of Pentecost, the Holy Spirit began to flow. If the disciples had stayed in the Upper Room and isolated themselves, the waters would have remained shallow; but the disciples went immediately out into the streets, and the water grew deeper and deeper. The river of the Spirit soon flowed through “all Judea and Samaria, and to the end of the earth” (Acts 1:8 NKJV).

What will happen if we try to keep the river of God inside the church instead of letting it flow to the outside?

Everyday Missionaries

Because of the presence and power of the Spirit, ministry to the unreached has emerged out of prayer meetings, Spirit-anointed preaching, revivals, and renewal movements. Out of the blessings of God, along with the spiritual experience of believers, the local church becomes its own missionary society . Much of the missionary initiative in this missionary society/fellowship comes from ordinary men and women who are led by the Holy Spirit.—French L. Arrington

3. LIFE-GIVING WATERS

A. The Dead Sea Comes Alive (Ezekiel 47:7-8)

7 Now when I had returned, behold, at the bank of the river were very many trees on the one side and on the other. 8 Then said he unto me, These waters issue out toward the east country, and go down into the desert, and go into the sea: which being brought forth into the sea, the waters shall be healed.

Ezekiel is brought back to the riverbank, where he observes the powerful effects of the river. He sees “many trees growing on both sides of the river” (v. 7 NLT). Trees represent fruitfulness and prosperity. Moreover, these trees appear to be the same as the ones John describes in his vision of the New Jerusalem. John saw “a pure river of water of life,” and he saw trees “on both sides of the river.” Each tree was a “tree of life,” and its leaves were “for the healing of the nations” (Rev. 22:2 NKJV). John’s reference to the “tree of life” suggests the trees beside Ezekiel’s river also represent the tree from the Garden of Eden. Like the trees in John’s vision, the leaves of the trees in Ezekiel’s vision bring healing (47:12). Therefore, both the river and the trees have life-giving properties.

The life-giving and healing river is a direct result of God’s glory and holiness—an essential outcome of the restoration of the people and the land. The river will flow east, “down into the desert, and go into the sea” (v. 8). The sea referred to here is the Dead Sea. As the life-giving waters enter the Dead Sea, it will “be healed.” This healing is accomplished by changing the salt content of the water. Victor Matthews wrote:

The seawater in the Dead Sea becoming fresh is a miraculous transformation. The Dead Sea is 1,296 feet below sea level, the lowest point on earth. The high mineral content of the Dead Sea is a result of the fact that it has no outlet. Waters flow in through a number of sources carrying their various minerals at a rate of seven million tons per day. Then the water evaporates, leaving the minerals behind. Total salinity is 26-35 percent (compared to 18% for the Great Salt Lake in Utah and 3.5% for the average ocean salinity) ( The IVP Bible Background Commentary ).

Healing Now and in Eternity

God’s Word has much to say about every aspect of your life, including your health. It reveals God’s plan to heal your spiritual wounds through His Son, Jesus. It points the way to emotional health as God fills you with His peace and joy. The Bible even predicts that day when there will be no more sickness or dying.

—Woodrow Kroll

B. The River Brings Healing (Ezekiel 47:9-12)

9 And it shall come to pass, that every thing that liveth, which moveth, whithersoever the rivers shall come, shall live: and there shall be a very great multitude of fish, because these waters shall come thither: for they shall be healed; and every thing shall live whither the river cometh.

12 And by the river upon the bank thereof, on this side and on that side, shall grow all trees for meat, whose leaf shall not fade, neither shall the fruit thereof be consumed: it shall bring forth new fruit according to his months, because their waters they issued out of the sanctuary: and the fruit thereof shall be for meat, and the leaf thereof for medicine.

As the river emerges from under the door of the temple, it flows eastward, which is the direction the temple faces (so the rising sun will shine through the front doors). The river goes toward the desert that lies to the east and southeast of Jerusalem (vv. 1-2). The waters flowing out of the sanctuary transform the dead, bring dry desert to life, and bring healing wherever its waters flow (v. 9). The repetition of the word every highlights the comprehensive and far-reaching healing power of the river: “every living thing . . . wherever the rivers go . . . . everything will live” (v. 9 NKJV).

The Dead Sea will be healed because everything will live where the river flows. As soon as the Dead Sea is healed, it produces multitudes of fish, which are then available for fishers to scoop up in their nets (v. 10). Ezekiel’s river, therefore, creates abundant resources that support the life of God’s people.

The Dead Sea, twenty-four miles to the southeast of Jerusalem, became uninhabitable because it had no outlet. The Jordan River flowed into it for centuries, but the water collected in the Dead Sea and remained there. Ezekiel sees a river, not a sea; and the river flows continuously. A side note states the “swamps and marshes will not be healed; they will be given over to salt” (v. 11 NKJV). The marshes and swamps are not healed because they are not in the direct path of the river. They are not in the river; they are only near the river. Nearness to the river does not produce healing. Only the waters that are touched by the river will be healed. We might ask ourselves, “Are we in the river, or only near the river?” The river’s significance is seen in verse 12: The river will produce healing, life, fruitfulness, and food.

List the amazing qualities of the trees along the everlasting riverside (v. 12).

LET THE RIVER FLOW

This last section of Ezekiel (chs. 43-47) brings together three major themes of the book: the glory of God, the holiness of God, and the Spirit of God. The glory of the Lord is the main thread that weaves together the entire book. Furthermore, the holiness of God is revealed in the majestic, awesome splendor of God’s glory. Not only is the Lord majestic and sovereign; He is also holy. The holiness of God and the glory of God are revealed to us by the Spirit of God. It is no coincidence that the Holy Spirit is mentioned fifty-two times in Ezekiel—more than any other prophetic book.

The river represents the work of the Holy Spirit, which is available to everyone who needs healing, life, and salvation. The river reminds us that the return of the glory of the Lord was not for the benefit of Israel alone. The preparation of the new temple with its healing river allows God’s gifts of healing, life, and salvation to flow out into the earth, giving the entire world immediate access to the Holy Spirit.

Daily Devotions

M. Elisha Raises the Widow’s Son (1 Kings 17:17-24)

T. Naaman Healed of Leprosy (2 Kings 5:1-14)

W. Nebuchadnezzar Healed of Zoanthropy (Daniel 4:28-37)

T. Jesus Heals a Disabled Woman (Luke 13:10-17)

F. Jesus Heals an Official’s Son (John 4:46-54)

S. Paul Restores Eutychus to Life (Acts 20:7-12)

Adopted from the Evangelical Sunday School Lesson Commentary 2021-2022.

THE GOOD SHEPHERD

Wed, 25 May 2022 13:00:52 GMT

THE GOOD SHEPHERD

1. Wicked Shepherds Described and Judged (Ezekiel 34:1-10)

A. Wicked Shepherds Destroyed the Flock (Ezekiel 34:1-6)

B. Wicked Shepherds Removed (Ezekiel 34:7-10)

2. Wicked Sheep Described and Judged (Ezekiel 34:17-22)

A. Wicked Sheep Are Selfish (Ezekiel 34:17-19)

B. Wicked Sheep Face Judgment (Ezekiel 34:20-22)

3. Good Shepherd Described (Ezekiel 34:11-16, 23-31)

A. Jesus Rescues His Scattered Flock (Ezekiel 34:11-16)

B. New Shepherd Appointed (Ezekiel 34:23-31)

Central Truth: Jesus Christ is the Good Shepherd, who cares for His sheep.

Focus: Compare sinful leadership with godly leadership and commit to follow Christ.

Evangelism Emphasis: Jesus Christ gave up His life so that lost sheep might be found.

Text: “I will seek that which was lost, and bring again that which was driven away, and will bind up that which was broken, and will strengthen that which was sick: but I will destroy the fat and the strong; I will feed them with judgment” (Ezekiel 34:16).

INTRODUCTION

There are times we wish for a bit of good news. On the days when troubles, trials, temptations, and tests pile up, we long for divine intervention. At our lowest point, we pray for things to turn around. God is faithful to meet us at those low points and to give us a message of hope. That is exactly what He did for Israel in Ezekiel 34.

Ezekiel’s message of judgment spans the first thirty-three chapters of the book. The prophet repeatedly rebukes the Israelites for their idolatry, wickedness, and unfaithfulness. God is angry, and Ezekiel describes God’s anger vividly and powerfully. In fact, God is ready to punish Israel severely. God’s threats are fulfilled when the Babylonians destroy Jerusalem and the temple of the Lord (33:21). The land of Israel is made a desolation, and the remaining people are led away as captives to join Ezekiel and his companions in Babylon.

The destruction of Jerusalem marks the lowest point in the Book of Ezekiel. The presence of the Lord had departed from Jerusalem (10:1-22). The Israelites had lost their land, the Temple, their way of life, and their liberty; they had hit bottom. However, at their lowest point, God speaks a word of promise. In the darkest hour, God shines a light of hope. Ezekiel had predicted Jerusalem’s death—now he predicts her resurrection. The Exile is not the end.

In the remainder of his book, Ezekiel tells us of at least six new components of the restored Israel: (1) a new shepherd (34:23-24); (2) a new covenant (34:25-28); (3) a new land (36:34-35); (4) a new nation (37:21-23); (5) a new king (37:24-25); and (6) a new temple (40:1—48:35). Today’s lesson focuses on the first two elements of the restoration.

1. WICKED SHEPHERDS DESCRIBED AND JUDGED

A. Wicked Shepherds Destroyed the Flock (Ezekiel 34:1-6)

2 Son of man, prophesy against the shepherds of Israel, prophesy, and say unto them, Thus saith the Lord God unto the shepherds; Woe be to the shepherds of Israel that do feed themselves! should not the shepherds feed the flocks? 3 Ye eat the fat, and ye clothe you with the wool, ye kill them that are fed: but ye feed not the flock. 4 The diseased have ye not strengthened, neither have ye healed that which was sick, neither have ye bound up that which was broken, neither have ye brought again that which was driven away, neither have ye sought that which was lost; but with force and with cruelty have ye ruled them.

After receiving the tragic news of Jerusalem’s destruction, Ezekiel’s preaching transitions from a message of judgment to a message of restoration. At their lowest point, as they pass through “the valley of the shadow of death” (Ps. 23:4), the Israelites are offered hope and a future. However, as his final point in his message of judgment, Ezekiel condemns the selfishness of Israel’s leaders (shepherds) and the corresponding selfishness of many Israelites (sheep). God will replace the uncaring leaders, and He will bring healing to the sheep. Thus, the first point in Ezekiel’s message of hope is that God cares for His sheep.

The metaphor of leaders as shepherds was common in the ancient world; and the Biblical identification of God as Israel’s Shepherd goes back to Jacob’s reference to God as “the shepherd, the stone of Israel” (Gen. 49:24) and to Psalm 23:1, which states, “The Lord is my shepherd; I shall not want.” A reference to God’s people as His sheep is found in Numbers 27:17, where Joshua is appointed as Israel’s leader so “the congregation of the Lord be not as sheep which have no shepherd.” The implication is that Joshua will be Israel’s shepherd (see also 1 Kings 22:17). The prophets, then, utilize the imagery of Israel as God’s sheep and of Israel’s leaders as their shepherds (see also Ps. 80:1; Isa. 56:11; Jer. 50:6).

The word of the Lord comes to Ezekiel, and the Lord pronounces “woe” unto the shepherds of Israel (34:2). The Lord declares the shepherds have been selfish. Instead of feeding the flock, the shepherds have been feeding themselves. They have taken advantage of their positions to eat the sheep and make clothing from their wool (v. 3). In essence, the shepherds have not fulfilled their leadership responsibilities toward God’s people. In the ancient world, shepherds were not owners of the sheep, but caretakers. Therefore, they had no right to eat the sheep or take the wool for themselves. Israel was God’s flock, but the shepherds acted as if they owned the flock. Superseding God’s authority, they sheared the sheep and slaughtered the finest of them for their own pleasure.

A shepherd’s highest responsibility is to care for the sheep, protect them from danger, and prevent them from harming one another (rams, especially, can become aggressive). However, Ezekiel rebukes Israel’s leaders for six areas of neglect: (1) They have not fed the sheep. (2) They have not strengthened the diseased. (3) They have not healed the sick. (4) They have not bandaged the wounded. (5) They have not retrieved the sheep that had been driven away by predators. (6) They have not searched for sheep who had wandered away and become lost. To summarize, Ezekiel says the leaders have ruled the sheep “with force and with cruelty” (v. 4)—conduct strictly forbidden by the law of Moses (Lev. 25:43, 46). Moreover, it was with “force and cruelty” that the Egyptian slave masters ruled over the Israelites when they were in bondage in Egypt (Ex. 1:13-14). Now Israel’s leaders were ruling over their own people with the same cruel tyranny.

The prophet Isaiah leveled a similar criticism against Israel’s leaders. He called them “greedy dogs which can never have enough, and they are shepherds that cannot understand: they all look to their own way, every one for his gain” (Isa. 56:11). Clearly, the leaders of Israel sought only to benefit themselves; they gave no thought to the well-being of their people.

How should spiritual leaders “feed the flocks” (v. 2)?
What happens when there is “no shepherd” (vv. 5-6)?

Servant Leaders

Jesus identified two basic types of leaders: those who want to be served and those who serve others. The first category of leader loves attention and enjoys exercising authority over everyone else. Jesus said this type of leadership “shall not be so among you” (Mark 10:43 NKJV). Instead, Christian leaders are called to be servants, “For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many” (v. 45 NKJV).

B. Wicked Shepherds Removed (Ezekiel 34:7-10)

7 Therefore, ye shepherds, hear the word of the Lord; 8 As I live, saith the Lord God, surely because my flock became a prey, and my flock became meat to every beast of the field, because there was no shepherd, neither did my shepherds search for my flock, but the shepherds fed themselves, and fed not my flock; 9 Therefore, O ye shepherds, hear the word of the Lord; 10 Thus saith the Lord God; Behold, I am against the shepherds; and I will require my flock at their hand, and cause them to cease from feeding the flock; neither shall the shepherds feed themselves any more; for I will deliver my flock from their mouth, that they may not be meat for them.

In light of the shepherds’ selfish behavior, the Lord pronounces judgment on them. After all, the shepherds of Israel serve at the bidding of the Lord, and they represent His authority and His care for Israel. Their refusal to protect the sheep means God has both the right and the obligation to remove them from service. Therefore, the Lord calls to them and demands that they hear His word (v. 7).

The beginning of this message must not be overlooked. The phrase “as I live” (v. 8) is as an oath formula, which means God is swearing an oath (see Heb. 6:13). The oath formula raises the level of intensity and makes the listener more aware of God’s passionate opposition to the shepherds’ reprehensible conduct.

As a result of the negligent leadership, God’s sheep had been “scattered” (Ezek. 34:5), thereby becoming “prey” for predators (v. 8). The Lord offered a similar assessment of Israel’s condition in Jeremiah 50:6, “My people have been lost sheep. Their shepherds have led them astray” (NKJV). The Lord repeats several of His accusations against the shepherds: “My shepherds did not search for My flock, but rather the shepherds fed themselves and did not feed My flock” (Ezek. 34:8 Amp.). This repetition punctuates the seriousness of the leaders’ failures.

The Lord concludes His message to the shepherds with a blunt statement of His displeasure: “Behold, I am against the shepherds” (v. 10). God’s rejection of the leaders will result in their removal from office and their handing over the sheep to God’s own care. The word translated require means to “seek” or “to care for”; therefore, the entire phrase means because He cares for His sheep, God will seek after them and take them out of the hands of the unfaithful shepherds. God’s judgment on the shepherds was predicted also by Jeremiah, who wrote, “Weep and wail, you shepherds; roll in the dust, you leaders of the flock. For your time to be slaughtered has come; you will fall like the best of the rams” (Jer. 25:34 NIV).

Bullying Disallowed

Pastors have been called to a leadership role, and opportunities to abuse their position abound. They must resist the temptation to control and manipulate. . . . While the pulpit certainly should be used for vision—casting and moving forward the agenda of the body—it should not be used to bully people or advance personal agendas.—Carl R. Hobbs

2. WICKED SHEEP DESCRIBED AND JUDGED

A. Wicked Sheep Are Selfish (Ezekiel 34:17-19)

17 And as for you, O my flock, thus saith the Lord God; Behold, I judge between cattle and cattle, between the rams and the he goats. 18 Seemeth it a small thing unto you to have eaten up the good pasture, but ye must tread down with your feet the residue of your pastures? and to have drunk of the deep waters, but ye must foul the residue with your feet? 19 And as for my flock, they eat that which ye have trodden with your feet; and they drink that which ye have fouled with your feet.

Ezekiel’s message leaves no stone unturned. After delivering a scathing rebuke of Israel’s shepherds, the prophet speaks to the internal dissension among the sheep. God’s flock is often attacked from the outside, but sometimes the flock is wounded from within by its own members. The phrase “cattle and cattle” (v. 17) should be translated “sheep and sheep” (NKJV) or “one sheep and another” (NIV). No cattle are involved here.

It would be a mistake to think of sheep and goats as calm, peaceful, and harmonious. It is from aggressive sheep that we derive the expression “to butt heads.” Part of the shepherd’s task is to prevent the stronger, more aggressive sheep from abusing the weaker ones. In Ezekiel’s day, however, the shepherds had failed; therefore, God stepped in and mediated the conflicts among the sheep.

In verses 18 and 19, the Lord points to two particularly selfish behaviors. First, the stronger sheep were eating up the best pasture, which is bad enough by itself; but they were also trampling the rest of the pasture with their feet. With no concern for the other sheep, the strongest ones were taking the best portion for themselves and destroying what was left, so that the weaker sheep had no opportunity for grazing. Second, the strongest sheep would push their way to the front so they could drink of the clear streams of water ahead of the other sheep. After drinking, however, they would not leave the stream. They would stomp around in the water until they had stirred up the mud and silt from the bottom of the stream or pond. Their inconsiderate behavior meant the weaker sheep had to drink muddy water.

According to James 4:1-2, what causes some of God’s people to fight against each other?

B. Wicked Sheep Face Judgment (Ezekiel 34:20-22)

20 Therefore thus saith the Lord God unto them; Behold, I, even I, will judge between the fat cattle and between the lean cattle. 21 Because ye have thrust with side and with shoulder, and pushed all the diseased with your horns, till ye have scattered them abroad; 22 Therefore will I save my flock, and they shall no more be a prey; and I will judge between cattle and cattle.

The Lord declares He will judge between the “fat and the lean sheep” (v. 20 NKJV). The fat, selfish sheep represent the more affluent and influential members of Jewish society. One Biblical scholar said these upper-class Israelites “oppressed the weak with violence and grasped the limited resources for themselves without considering the needs of those without influence or power. Even what they did not need for themselves they spoiled, thus denying it to others (vv. 18-19). They had abandoned the traditional responsibility of the upper class for the social well-being of the other classes” (Iain M. Duguid, Ezekiel ).

The stronger sheep have pushed and shoved the weaker ones, abusing them for selfish gain. In God’s kingdom, the strong have the responsibility of caring for (not abusing) the weak (see Acts 20:35; 1 Thess. 5:14). Even more outrageous was the mistreatment of those who were ill. The Lord says to the strong sheep, “You have . . . butted all the weak ones with your horns, and scattered them abroad” (Ezek. 34:21 NKJV). We would do well to remember these profound words of Jesus: “It is impossible but that offences should come: but woe unto him, through whom they come! It were better for him that a millstone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones” (Luke 17:1-2).

The Lord’s care for His sheep causes Him to intervene on their behalf (Ezek. 34:22). God will never forsake His covenant, and He will never abandon His people. The Babylonian Exile is not the end for Israel; God will restore His people to the land of Judah. He will cause Jerusalem to be rebuilt; and He will return to His temple (43:1-5). God will do whatever is necessary to save His flock.

The result of God’s restorative work is twofold. First, Israel will no longer “be a prey” (34:22); instead, they will live in security and be safe from enemy attacks (see Deut. 33:28). Israel has always been surrounded by unfriendly nations that have desired their destruction. However, God will not allow those enemies to defeat Israel. Second, they will live in peace among themselves, because God will “judge between sheep and sheep.” Sometimes, internal strife is more dangerous than external attacks. Many nations, governments, institutions, and even churches have crumbled from the inside; but God is watching over His people to protect them from division and discord.

Fractured Witness

Few believers actually relish disunity; no, our fractured witness is most often the byproduct of pride and acting and speaking before we think. Unfortunately, we are all subject to such human weaknesses.—Charles Colson

3. GOOD SHEPHERD DESCRIBED

A. Jesus Rescues His Scattered Flock (Ezekiel 34:11-16)

11 For thus saith the Lord God; Behold, I, even I, will both search my sheep, and seek them out. 12 As a shepherd seeketh out his flock in the day that he is among his sheep that are scattered; so will I seek out my sheep, and will deliver them out of all places where they have been scattered in the cloudy and dark day.

15 I will feed my flock, and I will cause them to lie down, saith the Lord God. 16 I will seek that which was lost, and bring again that which was driven away, and will bind up that which was broken, and will strengthen that which was sick: but I will destroy the fat and the strong; I will feed them with judgment.

Israel’s shepherds had abandoned the sheep who were lost, but the Lord promises to “search” for His sheep and “seek them out” (v. 11), which has to do with inspection and care. Therefore, after the Lord finds the sheep, He will inspect them, care for them, and “look after them” (NIV). He compares Himself to a faithful shepherd who seeks and finds all the lost sheep (v. 12). If the day were “cloudy and dark,” the sheep may have wandered into dangerous places and need to be delivered; if so, the Lord will save them.

Employing more literal language, the Lord guarantees Israel’s return from the Exile. He says He will “bring them out,” “gather them,” and “bring them to their own land” (v. 13). Israel’s return from the Exile is presented as a miraculous act of God. The people will not escape captivity and return to Israel by their own will and power. God himself gathers them, leads them out, and brings them back. In agreement with Ezekiel, Isaiah 40:11 promises, “He will feed His flock like a shepherd; He will gather the lambs with His arm, and carry them in His bosom, and gently lead those who are with young” (NKJV). Jeremiah 31:10 agrees: “He that scattered Israel will gather him, and keep him, as a shepherd doth his flock.”

As Israel’s shepherd, the Lord will “feed them in a “good pasture” and cause them to rest “in a good fold” (Ezek. 34:14). The Lord himself will take the responsibility for feeding His sheep and giving them rest. He promises to seek the lost, bandage the wounded, and heal the sick. No longer will the “fat and the strong” abuse the weak (v. 16).

The Shepherd Restores

I wish I could make it all new again; I can’t. But God can. “He restores my soul,” wrote the shepherd. God doesn’t reform; He restores. He doesn’t camouflage the old; He restores the new. The Master Builder will pull out the original plan and restore it. He will restore the vigor, He will restore the energy. He will restore the hope. He will restore the soul.—Max Lucado

B. New Shepherd Appointed (Ezekiel 34:23-31)

23 And I will set up one shepherd over them, and he shall feed them, even my servant David; he shall feed them, and he shall be their shepherd. 24 And I the Lord will be their God, and my servant David a prince among them; I the Lord have spoken it.

30 Thus shall they know that I the Lord their God am with them, and that they, even the house of Israel, are my people, saith the Lord God. 31 And ye my flock, the flock of my pasture, are men, and I am your God, saith the Lord God.

God’s care for His flock will be accomplished through the ministry of a new shepherd. God will “set up one shepherd,” and this shepherd will be God’s “servant David” (v. 23). Ezekiel’s prophecy does not mean David will rise up from the grave and rule over Israel. This one shepherd is called “David” because He will be a descendant of King David. When the Lord first appointed David as king over Israel, He had said to him, “You shall shepherd My people Israel, and be ruler over Israel” (2 Sam. 5:2 NKJV; see also Jer. 23:4). Later, the Lord promised David, “You shall not fail to have a man on the throne of Israel” (1 Kings 9:5 NKJV; see also Jer. 33:15-17).

The Son of David, who sits on the throne of David, is Jesus Christ. Isaiah predicted His coming: “For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever” (Isa. 9:6-7).

In conjunction with the new shepherd, God will establish a “covenant of peace” (Ezek. 34:25). The Mosaic covenant guaranteed God’s blessings to Israel if they were faithful (Deut. 28:1-13), and it threatened various curses if they were disobedient (vv. 15-68). The Exile was the enforcement of those curses, but this new covenant promises that Israel will enjoy the blessings associated with obedience. They will be safe from wild beasts, famine, and enemies (Ezek. 34:28).

The most valuable aspect of the new covenant, however, is the promise that God will reclaim them as His people—He will restore His relationship with them: “Thus shall they know that I the Lord their God am with them, and that they, even the house of Israel, are my people” (v. 30). Because of this spiritual aspect of the “covenant of peace,” many scholars believe that it is the same covenant as Jeremiah’s “new covenant” (see Jer. 31:31). Jeremiah, Ezekiel, and other Old Testament prophets point to the full restoration of God’s kingdom in the new covenant, which is realized through the death and resurrection of Jesus Christ. Subsequently, Jesus taught us to pray for the coming of the Kingdom (Matt. 6:10).

What did God want the world to “know” (v. 30), and why?

SERVING THE CHIEF SHEPHERD

Ezekiel’s message has many powerful implications for the Church today. Let’s consider just two. First, God has called believers together as the body of Christ, and every member has a function and a responsibility to the body. Every level of leadership will be judged by its faithfulness to God’s purposes. Leaders will give an account of the manner in which they have fulfilled their calling to care for God’s people (Heb. 13:17). Second, Jesus Christ is the fulfillment of Ezekiel’s prophecy—He is the “good shepherd” who “giveth his life for the sheep” (John 10:11). The Church belongs to Christ; it is not ours. We have shepherds (pastors) who watch over us, but Jesus is the “chief Shepherd” (1 Peter 5:4) and the “Guardian” of our souls (2:25 NASB). He is faithful, and He is our model for serving others.

Daily Devotions

M. David, the Shepherd of Israel (2 Samuel 5:1-5)

T. The Lord Is My Shepherd (Psalm 23:1-6)

W. The Messianic Shepherd (Micah 5:1-6)

T. Jesus, the Good Shepherd (John 10:1-5, 11-18)

F. Elders Must Shepherd God’s Flock (1 Peter 5:1-11)

S. The Shepherding Lamb (Revelation 7:9-17)

Adopted from the Evangelical Sunday School Lesson Commentary 2021-2022.

EZEKIEL’S INAUGURAL VISION AND CALL

Wed, 11 May 2022 22:35:27 GMT

EZEKIEL’S INAUGURAL VISION AND CALL

1. Inaugural Vision (Ezekiel 1:1-28)

A. Who, When, and Where? (Ezekiel 1:1-3)

B. The Whirlwind and Four Creatures (Ezekiel 1:4-14)

C. The Wheels and the Fiery Image (Ezekiel 1:15-28)

2. Call to Prophetic Ministry (Ezekiel 2:1-8)

A. Lifted by the Spirit (Ezekiel 2:1-2)

B. Sent to a Rebellious People (Ezekiel 2:3-8)

3. Difficult Ministry Forewarned (Ezekiel 2:9—3:11)

A. Bitter but Sweet (Ezekiel 2:9—3:3)

B. Harder Than Flint (Ezekiel 3:4-11)

Central Truth: Jesus Christ calls all His disciples to endure difficulties as they follow Him.

Focus: Investigate Ezekiel’s vision and call to ministry, and receive God’s direction and empowerment.

Evangelism Emphasis: Through a relationship with Christ, sinners do not have to face difficulties alone.

Text: “The spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me” (Ezekiel 2:2).

INTRODUCTION

What is the goal of Christian worship? For Pentecostals, our desire in worship is to encounter the glory and presence of God. Like Moses, we pray, we cry, and we sing, “Show [us] Your glory” (Ex. 33:18 NKJV). Yet, unlike Moses’ experience, we do not want a hidden view of God’s glory. Rather, we want to see and behold the full glory of God that is made available to us through the Holy Spirit (see 2 Cor. 3:18). Therefore, we can join with the psalmist and sing, “As the deer pants for the water brooks, so pants my soul for You, O God. My soul thirsts for God, for the living God” (Ps. 42:1-2 NKJV), and, “My soul thirsts for You; my flesh longs for You in a dry and thirsty land where there is no water” (63:1 NKJV). Indeed, nothing less than God’s full and felt presence will satisfy our powerful and insatiable desire for Him.

Why is God’s glory and presence so essential to our worship of God? For Pentecostals, worship that is void of the glory and presence of God is lifeless, impotent, and barren. We understand that sickness, oppression, bondage, troubles, distress, fear, anxiety, and death cannot exist in the presence of God. Accordingly, we expectantly desire to experience the same miracles of salvation, healing, and deliverance that are written in Scripture. Since we believe God is , we look for God to move and act in our present realities as He did in the past.

Furthermore, to experience the presence of God is to come to an intimate knowledge of God. To know God is to be in a personal, dynamic relationship with Him. Encountering God’s glory will effect transformation. To sense God’s presence during our worship services affirms that God is near us and we are not God-abandoned, but God is with us.

The next few lessons will explore Ezekiel’s vision of God’s glory, his prophetic ministry that emerges from this encounter, and the role the Spirit plays when encountering God’s glory.

1. INAUGURAL VISION

A. Who, When, and Where? (Ezekiel 1:1-3)

3 The word of the Lord came expressly unto Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by the river Chebar; and the hand of the Lord was there upon him.

The first three verses of Ezekiel serve as an introduction to the book and provide background information to Ezekiel’s inaugural vision, prophetic call to ministry, and prophetic message. This background information presents the date, place, historical setting, and a brief biographical note on the prophet. Scripture offers us little information on Ezekiel, and what is known about him comes exclusively from the book that bears his name. The name Ezekiel means “May God strengthen,” an appropriate name for one who is called to preach to a rebellious people (see 2:3, 8). He identifies as a priest, his father’s name is Buzi (1:3), and he is thirty years old, living in Babylon as a captive when he is called to the prophetic ministry (v. 1).

Ezekiel’s entire ministry occurs while he is in Babylonian exile. To understand the Israelites’ captivity and exile, we must recall God’s words to them just before they crossed the Jordan River into the Promised Land. In Deuteronomy 28 and 30, God promised to bless the people of Israel in the land He was giving to them as long as they were faithful to Him and obeyed His commandments. If, however, they chose to rebel against God and worship the idols of the land, they would be destroyed by their enemies and be driven to a distant land into exile: “And thou shalt become an astonishment, a proverb, and a byword, among all nations whither the Lord shall lead thee” (Deut. 28:37).

God’s instructions to the people of Israel were clear and straightforward. However, God knew they would rise in rebellion against Him, so He told Moses, “This people will rise and play the harlot with the gods of the foreigners of the land, where they go to be among them, and they will forsake Me and break My covenant which I have made with them” (Deut. 31:16 NKJV). As we follow the Israelites’ story from Joshua through 1 and 2 Kings, it is clear that Israel deliberately chose to rebel against God. The people’s spiritual perversion and moral depravity became so entrenched and widespread, and their hearts became so hardened against God, that exile was the only possible outcome.

The Babylonians, who had besieged the southern kingdom of Judah during Jeremiah’s prophecy (Jer. 32:2), had now conquered Judah. Ezekiel’s exile began in 597 BC when Nebuchadnezzar, king of Babylon, invaded Judah and took a group of captives, including Ezekiel, to Babylon (2 Kings 24). Then, in 587 BC, the Babylonians once again invaded Judah and laid siege to Jerusalem. However, this time the city was not saved. Jerusalem was plundered and the Temple destroyed: “And it came to pass in the twelfth year of our captivity, in the tenth month, on the fifth day of the month, that one who had escaped from Jerusalem came to me and said, ‘The city has been captured!’” (Ezek. 33:21 NKJV). Therefore, when the book opens, it is clear that Ezekiel is already in Babylon when he sees “visions of God” (1:1).

What did Ezekiel see (v. 1)? What did he hear and feel (v. 3)?

B. The Whirlwind and Four Creatures (Ezekiel 1:4-14)

4 And I looked, and, behold, a whirlwind came out of the north, a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the colour of amber, out of the midst of the fire. 5 Also out of the midst thereof came the likeness of four living creatures. And this was their appearance; they had the likeness of a man.

9 Their wings were joined one to another; they turned not when they went; they went every one straight forward. 10 As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle. 11 Thus were their faces: and their wings were stretched upward; two wings of every one were joined one to another, and two covered their bodies. 12 And they went every one straight forward: whither the spirit was to go, they went; and they turned not when they went.

The Exile was a confusing and distressing experience for Ezekiel and his compatriots. They were forcibly removed from their homeland, relocated to a strange land, and suffered severe economic loss and destruction of property. Even more, they were away from the Temple and believed they were away from God’s presence. Where was God? Had God abandoned His people? The last place the exiles expected to see God was in Babylon. Yet, it was there—in the land of their captivity—that “the heavens were opened” (v. 1), and Ezekiel saw a stunning vision of the glory of God. The sight of God’s presence in a foreign land assured Ezekiel that God was not confined to an earthly building; He was free to move and act as He willed; He had not abandoned them; and wherever His people were, He would be present with them.

Ezekiel’s vision begins with the sight of a windstorm coming “out of the north” (v. 4). As the windstorm approaches, he sees it is accompanied by a cloud that is bright and set ablaze by flashes of fire. This fiery windstorm signals a visible manifestation of God. Throughout the Old Testament, fire is closely associated with the presence of God. In Exodus 3, God appeared to Moses “in a flame of fire out of the midst of a bush” (v. 2). When the people of Israel left Egypt, God’s presence directed them by a “pillar of a cloud” during the day, and by “a pillar of fire” at night (13:21-22). When God appeared to Israel at Mount Sinai, He descended in fire, and His descent was preceded by “thunders and lightnings, and a thick cloud” (19:16). In Deuteronomy 4:24, God is called “a consuming fire.” Fire is a dominant feature in Ezekiel’s inaugural vision. His vision begins with a fiery cloud (1:4) and ends with a fiery image on a throne (v. 27). This leaves no doubt that the prophet is seeing “the glory of the Lord” (v. 28).

Out of the midst of the fiery windstorm emerges “four living creatures” (v. 5). Significant details about these creatures deserve our attention. The first is their appearance. Although they have a human form, their faces, legs, feet, and wings show they are a hybrid of God’s creation, suggesting (1) God is close to His creation, and (2) the creation in Heaven accords with the creation on earth.

The second noteworthy detail about the living creatures is their movement. They always move straight ahead and never turn as they move (v. 9). Moving straight ahead enables them to advance with precision and at maximum speed, which allows for a well-timed arrival: “The creatures sped back and forth like flashes of lightning” (v. 14 NIV). This suggests that when God comes to us, He comes straight ahead with purpose and certainty. In addition to moving straight ahead, the living creatures follow the direction of the Spirit: “they went wherever the spirit wanted to go” (v. 12 NKJV). The Hebrew word ruach is often translated as “spirit,” but it could also mean “wind” and “breath.”

In the Book of Ezekiel, it is not surprising to find the various meanings of ruach closely linked to Yahweh in the same chapter. The first occurrence of ruach in Ezekiel is in verse 4, in reference to a windstorm ( ruach saar ). At first, this windstorm may appear to be a mere meteorological occurrence, but since it is associated with the glory of the Lord, it is clear the ruach saar is from God. The next appearance of ruach is in verse 12, where it is the energizing and animating force of the living creatures. The ruach functions as the “breath of the living creatures” (Daniel Block, “The Prophet of the Spirit,” Journal of the Evangelical Theological Society , March 1989). Since the ruach gives breath to the living creatures and animates their swift and straightforward movement, it must be the Spirit of Yahweh.

The third striking detail about the living creatures is their fiery appearance (v. 13). It indicates that the four living creatures are directly linked to the presence of God.

Compare Ezekiel’s vision of the four living creatures with John’s vision in Revelation 4:6-8.

C. The Wheels and the Fiery Image (Ezekiel 1:15-28)

15 Now as I beheld the living creatures, behold one wheel upon the earth by the living creatures, with his four faces. 16 The appearance of the wheels and their work was like unto the colour of a beryl: and they four had one likeness: and their appearance and their work was as it were a wheel in the middle of a wheel.

20 Whithersoever the spirit was to go, they went, thither was their spirit to go; and the wheels were lifted up over against them: for the spirit of the living creature was in the wheels.

27 And I saw as the colour of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about. 28 As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord. And when I saw it, I fell upon my face, and I heard a voice of one that spake.

The wheels, perhaps, are the most well-known feature of Ezekiel’s inaugural vision. Appearing next to each living creature is a wheel, which is described as “a wheel in the middle of a wheel” (v. 16). Their rims are “high, . . . awesome; and . . . full of eyes, all around the four of them” (v. 18 NKJV). The wheels move in the same direction and manner as the living creatures (v. 17); they move in unison with the living creatures (vv. 19-21); and, like the living creatures, they follow the spirit wherever the spirit wants to go (v. 20). These are no ordinary wheels, for they are animated by the same spirit that is in the living creatures (vv. 20-21). The wheels, therefore, are not inanimate objects, but are alive as the four living creatures. The theological implication is plain: Nothing is lifeless in the presence of God because His Spirit effects life, dynamism, and vitality.

The next element in the vision is a formidable and dazzling crystal surface extended above the heads of the four living creatures (v. 22). Remarkably, Ezekiel describes the deafening sound of the creatures’ wings as the “noise of many waters, like the voice of the Almighty, a tumult like the noise of an army” (v. 24 NKJV). The sound of the creatures’ wings becomes one with the sound of the Almighty, which is like the sound of rushing waters and the uproar of an army, indicating the extraordinary power that is in the voice of God. Ezekiel then sees a sapphire throne, and on the throne is a fiery figure with bright light all around. The shining, bright light looks like a rainbow, immediately reminding us of the promise God made with Noah (Gen. 9:16). Seeing the rainbow as an abiding and integral part of God’s presence reminds Ezekiel that God keeps His promises, and so gives hope to Ezekiel, who is in exile in a foreign land.

Fully realizing he has just seen the awesome glory of God, Ezekiel responds in the only appropriate way: worship (v. 28). Ezekiel moves from watching a vision of God’s presence to complete worship, indicating that an encounter with God results in authentic worship.

Now that we have the full picture of Ezekiel’s vision, we discern that his vision is of God’s throne-chariot. God’s throne is not stationary, but is mobile, signifying that God is always seated on His throne as King over all.

Bored by Worship?

I can safely say, on the authority of all that is revealed in the Word of God, that any man or woman on this earth who is bored and turned off by worship is not ready for Heaven.—A. W. Tozer

2. CALL TO PROPHETIC MINISTRY

A. Lifted by the Spirit (Ezekiel 2:1-2)

1 And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. 2 And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me.

God commands Ezekiel to arise and stand on his feet (v. 1). However, to stand in the presence of the awesome and Almighty God is a task too hard for mortals to accomplish. Our limbs would be liquid and our heart would melt with the glory of God. Scripture repeatedly speaks of those who fell prostrate in the presence of God. Neither you nor I nor Ezekiel could possibly remain standing should God’s presence suddenly enwrap us. The command of God to Ezekiel to arise in His presence had to be accompanied with the empowerment to obey.

Ezekiel realized something out of the ordinary was taking place and recognized it as the entering in of the Holy Spirit of (v. 2). Ezekiel found himself able to stand on his feet in the presence of God through the power of the Spirit. In fact, it seemed to Ezekiel that the Holy Spirit had “set me upon my feet.” An important message was about to be related to Ezekiel and he, of necessity, had to be in position—emotionally and physically—to receive it.

Though the awe of God should always cause us to bow ourselves to the ground before Him, the service we are to perform for Him in this world requires that we move past the sense of being awestruck and become ready listeners to the sound of His voice. The Holy Spirit took Ezekiel from that awestruck position to the position of readiness to hear God’s words.

How can we distinguish the Holy Spirit’s voice from other voices?

B. Sent to a Rebellious People (Ezekiel 2:3-8)

3 And he said unto me, Son of man, I send thee to the children of Israel, to a rebellious nation that hath rebelled against me: they and their fathers have transgressed against me, even unto this very day.

7 And thou shalt speak my words unto them, whether they will hear, or whether they will forbear: for they are most rebellious. 8 But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee.

When God speaks to Ezekiel, He does not call him by his name, but calls him “son of man” (v. 3), pointing to his weakness, fallibility, and pitiable character as a human being. This expression is used ninety-two times in the Book of Ezekiel. The Lord would grant Ezekiel great spiritual revelations, so the Lord frequently reminded him he was a “son of man”—a mere mortal. Yet Ezekiel was chosen and empowered to speak for God.

Israel’s rebellion is not a recent occurrence, but traces back to Israel’s beginning and has continued to Ezekiel’s present day. Israel’s rebellion is mentioned seven times in ten verses! In verse 3, God uses two different words to convey Israel’s rebellion—“rebellious” and “transgressed.” Rebellious is the Hebrew marad , which was used in a political context to indicate a national rebellion against a ruler, signifying that Israel has revolted against God as their King. The second word, transgressed , is pasha , and indicates the people of Israel have refused to obey the commands of God.

In spite of Israel’s resistance, Ezekiel must still speak the word of the Lord because speaking God’s words is the necessary task of a prophet. Furthermore, God warns Ezekiel against his own rebellion (vv. 6-8). Although God has called Ezekiel to be a prophet, it appears that he, like the rest of Israel, is inclined to rebel against God.

Enabled to Call

In The Chronicles of Narnia: The Silver Chair , Aslan the lion tells Jill Pole, “You would not have called to me unless I had been calling to you.” Aslan (a symbol of Jesus Christ) shows us that our mission in the kingdom of God begins first with God calling us. This is what Jesus means when He says, “No one can come to me, except the Father . . . draw him” (John 6:44).

3. DIFFICULT MINISTRY FOREWARNED

A. Bitter but Sweet (Ezekiel 2:9—3:3)

2:9 And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; 10 And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe.

3:3 And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness.

After God cautions Ezekiel against his own rebellion, He gives him a scroll to eat. On both sides of the scroll are “funeral songs, words of sorrow, and pronouncements of doom” (2:10 NLT). Without a doubt, Ezekiel’s message will cause deep anguish and sorrow. God tells Ezekiel to fill his stomach with the scroll (3:3). As the prophet obeys, the scroll’s contents are expressions of intense grief; the scroll’s taste is not bitter, but sweet as honey. The message from God might be difficult, but when obeyed, it is sweet and pleasant to the taste.

If God is calling for repentance, the message is sweetened by the grace of God. If God is calling for judgment, the message is sweetened by the mercy of God. If the message is a pronouncement of blessing, it is sweetened by the goodness of God. In all things and through all proclamations of God, sweetness tempers every word to those who love God.

The Battle

Life is a hard fight, a struggle, a wrestling with the principle of evil, hand-to-hand, foot-to-foot. Every inch of the way is disputed.—Florence Nightingale

B. Harder Than Flint (Ezekiel 3:4-11)

5 For thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel.

9 As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house.

11 And go, get thee to them of the captivity, unto the children of thy people, and speak unto them, and tell them, Thus saith the Lord God; whether they will hear, or whether they will forbear.

Ezekiel is now fully equipped with God’s Spirit, God’s message, and with God’s promise to strengthen him against the rebellious people of Israel. Therefore, from this point forward, Ezekiel will embody the meaning of his name, “May God strengthen.” After preparing the prophet for his arduous task, God tells Ezekiel, “Son of man, go to the house of Israel and speak with My words to them” (v. 4 NKJV). Ezekiel must have felt an exceptionally heavy load as God gave him that challenge. It was not as though he was unfamiliar with the people to whom God made reference (v. 5). He had lived with them and had gone into captivity with them—all the while knowing their hardness of heart and tendency to stray from God’s way.

Seeing that the people would not respect Ezekiel nor receive his message (v. 7), God granted a special demeanor and tenacity to him for the purpose of delivering His word. God gave to Ezekiel an aura and a countenance that was as tough as stone against the people of Israel (vv. 8-9). In doing this, Ezekiel would be able to prophesy without sympathy and without regret against the rebelliousness of his brothers and sisters, yet he would still continue to love them.

As in the instructions God gave to Ezekiel to devour the scroll, He once again instructed Ezekiel to “receive in thine heart” the words of God—to listen carefully to what God said and make His word an integral part of his life (v. 10). Ezekiel was not to simply be the herald of a message from God; instead, he was to accept that message into his heart and make it a part of his own being.

God told Ezekiel to stand up and proclaim, “Thus saith the Lord” (v. 11). There is to be no ambiguity, no tentativeness or timidity in the delivery of a message from God. The preacher must believe with all his or her heart that this is God’s Word.

Why wouldn’t the people of Israel receive the ministry of Ezekiel, according to verse 7? How is this relevant to our current culture?

RESPONSE TO THE VISION AND CALL

When the vision ends, Ezekiel does not obey God, but rather sits in silence, bitterness, anger, and astonishment for seven days (3:14-15). Why would Ezekiel depart in burning, bitter rage and despair after encountering the awesome, majestic, holy presence of God? Ezekiel does not give us the answer, and so we are left to form a conclusion from what is provided in the text. It seems Ezekiel is resisting his call, and thus shares Israel’s rebellious condition. It appears he is appalled and greatly distressed that God would call him to preach such a grievous word to a people who would not hear him. Although Ezekiel sits in silence for seven days, he says the “hand of the Lord was strong upon me” (v. 14). While he resists his call, God will not leave him alone. Next week’s lesson will show us that like Jonah, Ezekiel is compelled to fulfill the call of the Lord.

Daily Devotions

M. Call of First Disciples (Luke 5:1-11)

T. Call of More Disciples (John 1:43-51)

W. Call to the Weary (Matthew 11:25-30)

T. Call to Salvation (Acts 2:36-41)

F. Call of Paul Recounted (Acts 22:6-16)

S. Call to Faithful Ministry (1 Timothy 4:6-16)

Adopted from the Evangelical Sunday School Lesson Commentary 2021-2022.

SALVATION AND DIVINE FAVOR PROMISED

Wed, 04 May 2022 12:20:39 GMT

SALVATION AND DIVINE FAVOR PROMISED

1. Judgment Foretold (Jeremiah 32:1-5)

A. Jerusalem Under Attack (Jeremiah 32:1-3)

B. King Zedekiah Under Threat of Exile (Jeremiah 32:4-5)

2. Prophetic and Symbolic Action (Jeremiah 32:6-12)

A. A Worthless Piece of Land (Jeremiah 32:6-8)

B. A Purchase for Future Generations (Jeremiah 32:9-12)

3. Salvation and Divine Favor Assured (Jeremiah 32:36-44)

A. God Will Bring His People Home (Jeremiah 32:36-37)

B. God Promises Israel a New Heart (Jeremiah 32:38-41)

Central Truth: God restores lives that have been broken by sin.

Focus: Acknowledge and affirm God’s promise to save and restore.

Evangelism Emphasis: God will restore the penitent to a loving relationship with Him.

Text: “Behold, I will gather them out of all countries, whither I have driven them in mine anger, and in my fury, and in great wrath; and I will bring them again unto this place, and I will cause them to dwell safely” (Jeremiah 32:37).

INTRODUCTION

In John Wesley’s journals, he often reported that the preaching of the Gospel had the dual effects of wounding and healing. Wesley believed the Word of God cuts into the hearers’ conscience, bringing conviction and a feeling of being wounded. However, when the hearers receive the Word and turn to the Lord, they are healed by the saving power of the Word.

Wesley’s view of preaching reminds us of the terminology God used when He called Jeremiah to be a prophet. The Lord told Jeremiah he must “root out,” but he must also “plant.” He must “pull down,” but he must also “build” (Jer. 1:10). Thus, the ministry of Jeremiah (and other prophets as well) had both a negative and a positive aspect. Prophecy will confront those who are unfaithful but comfort those who are repentant. This truth has been stated in proverbial fashion: “The prophets afflict the comfortable and comfort the afflicted.” Similarly, as we read the Bible, we must accept both its criticism of us and its encouragement.

Our first two lessons on Jeremiah focused mainly on the prophet’s ministry of pulling up and tearing down—his confrontation of Judah’s unfaithfulness and his threat of punishment. In this lesson, however, we will examine Jeremiah’s ministry of planting and of building up. Bible scholars have described chapters 30-33 as the “book of comfort.” These chapters offer hope to those who would be taken into the Babylonian Exile. To the people of Judah, this exile would seem like the end; but from God’s perspective, it was a period of correction for His disobedient people. To use a contemporary figure of speech, God set them in the corner for a “timeout.” Today’s lesson explains that after Israel’s timeout, God would restore His people and give them a bright future.

1. JUDGMENT FORETOLD

A. Jerusalem Under Attack (Jeremiah 32:1-3)

2 For then the king of Babylon’s army besieged Jerusalem: and Jeremiah the prophet was shut up in the court of the prison, which was in the king of Judah’s house. 3 For Zedekiah king of Judah had shut him up, saying, Wherefore dost thou prophesy, and say, Thus saith the Lord, Behold, I will give this city into the hand of the king of Babylon, and he shall take it.

This passage is introduced as “The word that came to Jeremiah from the Lord” (v. 1). In this context, the term word means “message”; and the emphasis is on the divine source of the message. Jeremiah is the preacher, but the message is from the Lord. This prophetic message came to Jeremiah in the “tenth year of Zedekiah,” which was 588 BC.

For twenty-nine years, Jeremiah warned Judah repeatedly that their unfaithfulness would bring God’s judgment in the form of a Babylonian invasion (e.g. Jer. 20:4-5), but they had not believed his warnings. However, Jeremiah was finally vindicated, as his prediction of the Babylonian invasion came to pass when Nebuchadnezzar besieged Jerusalem in the days of Judah’s King Jehoiachin (2 Kings 24:10; 597 BC). Nebuchadnezzar captured Jehoiachin and carried him away to Babylon as a prisoner, along with other leaders and priests (including the young priest Ezekiel, whom we will study next week). Nebuchadnezzar installed Zedekiah as king over Judah (Jer. 37:1), with the understanding that Zedekiah would be cooperative and would pay tribute money to Babylon (2 Chron. 36:13).

Nine years later, at the urging of the people of Judah and with the support of Egyptian rulers, Zedekiah was emboldened to rebel against Nebuchadnezzar (Jer. 52:3; see also 2 Kings 24:20). Therefore, Nebuchadnezzar returned with his army to Jerusalem and besieged it a second time (Jer. 21:2-10). Here, in chapter 32, the Babylonian army is still surrounding the city of Jerusalem, continuing the siege that began in chapter 21.

Disregarding the preaching of Jeremiah, King Zedekiah and the people of Judah believed incorrectly that they could escape the grip of the Babylonian king. They probably remembered an earlier time when the Assyrian army had laid siege against Jerusalem in the days of King Hezekiah. Hezekiah prayed earnestly, and the Lord delivered Jerusalem (2 Kings 19:1-37). In Jeremiah’s day, therefore, the people’s confidence rested in the hope that God would fight for them again; but they were gravely mistaken. Instead, God declared He would fight “against” them (Jer. 21:5).

Jeremiah’s preaching offended King Zedekiah; therefore, the king confined the prophet in the “court of the prison” (32:2), not allowing him to preach in public and incite the people. This prison was in the king’s palace, where the king could keep an eye on Jeremiah and consult with him from time to time. The conditions were restrictive for Jeremiah but not crude and painful. His later confinement in a cistern was more severe (38:6-13).

Zedekiah did not understand why Jeremiah continued to predict Jerusalem would be given into the hand of the king of Babylon. Zedekiah believed Jeremiah was just being disagreeable and was unwilling to support the king’s policies. The king, the priests, other prophets, and the people all agreed rebellion against Babylon was their best course of action (26:7-10). Everyone except Jeremiah believed resistance was the most patriotic option. However, Jeremiah repeated his previous message, insisting if Jerusalem rebelled against Babylonian authority, they would be defeated and the people would be taken captive.

How do the messages of spiritual leaders sometimes conflict with the plans of political leaders today?

B. King Zedekiah Under Threat of Exile (Jeremiah 32:4-5)

4 And Zedekiah king of Judah shall not escape out of the hand of the Chaldeans, but shall surely be delivered into the hand of the king of Babylon, and shall speak with him mouth to mouth, and his eyes shall behold his eyes; 5 And he shall lead Zedekiah to Babylon, and there shall he be until I visit him, saith the Lord: though ye fight with the Chaldeans, ye shall not prosper.

Jeremiah predicts Babylonian captivity is a certainty and that it is God’s punishment for King Zedekiah and the people of Judah. Zedekiah, who had been placed on the throne by Nebuchadnezzar ten years earlier, would be taken captive and would see the king of Babylon face-to-face.

Anticipating the possible outcomes of the Babylonian attack, Zedekiah was likely planning his response to each possibility. One of his options would have been an escape plan in which he would leave the city of Jerusalem to avoid being captured by the Babylonians. Jeremiah warns him, however, that any attempt to escape will be futile. He states further that Zedekiah will be taken to Babylon and will remain there until he receives a “visit” from God (v. 5). In this context, visit means to “call to account”; that is, to “punish.” Jeremiah uses this term earlier in the book also (6:15; 9:9). Therefore, Jeremiah is saying Zedekiah will be taken to Babylon, where he will remain until God’s punishment of him is completed.

We learn later in the Book of Jeremiah that Zedekiah and his sons were captured near Jericho as they tried to escape. As Jeremiah had predicted, Zedekiah appeared before King Nebuchadnezzar, who ordered the execution of his sons in front of him. Then, his eyes were put out; and he was taken in chains to Babylon, where he eventually died (52:8-11).

Zedekiah learned too late that disobedience to God’s Word is always a dangerous (even deadly) course of action. God said, “If you fight against the Babylonians, you will never succeed” (32:5 NLT). Jeremiah had offered Zedekiah and the people of Judah a way of escape, but they had refused to take advantage of it. The Lord had promised if the Jewish people accepted the rule of Babylon as a temporary disciplinary measure, they could “remain still in their own land”; and they could “live” (27:11-12). Jeremiah pleaded with them, saying, “Serve the king of Babylon, and live! Wherefore should this city be laid waste?” (v. 17). This reflects God’s message for us today. We can disregard God’s Word and die, or we can choose to submit to God’s discipline and live (see Heb. 12:5-13).

Cooperation or Chastisement?

God cannot build character without our cooperation. If we resist Him, then He chastens us into submission. But, if we submit to Him, then He can accomplish His work. He is not satisfied with a halfway job. God wants a perfect work; He wants a finished product that is mature and complete.—Warren Wiersbe

2. PROPHETIC AND SYMBOLIC ACTION

A. A Worthless Piece of Land (Jeremiah 32:6-8)

6 And Jeremiah said, The word of the Lord came unto me, saying, 7 Behold, Hanameel the son of Shallum thine uncle shall come unto thee saying, Buy thee my field that is in Anathoth: for the right of redemption is thine to buy it. 8 So Hanameel mine uncle’s son came to me in the court of the prison according to the word of the Lord, and said unto me, Buy my field, I pray thee, that is in Anathoth, which is in the country of Benjamin: for the right of inheritance is thine, and the redemption is thine; buy it for thyself. Then I knew that this was the word of the Lord.

Zedekiah asked Jeremiah, “Why do you keep prophesying doom for me and for Jerusalem?” (see v. 3). An answer to the question would be expected, but Jeremiah did not respond. Instead, the Lord responded by ignoring Zedekiah’s question and giving Jeremiah a new prophetic message, which was a message of hope.

The Lord told Jeremiah that Hanameel (“son of Shallum,” v. 7), Jeremiah’s cousin, would come and ask him to purchase his field in Anathoth. Hanameel , a name mentioned only in this passage, means “God is gracious.” His name is a foreshadowing of the positive message God is about to give to Jeremiah. It is possible that Jeremiah’s uncle Shallum was the husband of Huldah the prophetess, who advised King Josiah (2 Kings 22:14-20). Fourteen people in the Old Testament have the more common name Shallum , meaning “retribution,” which reminds us of the judgment coming upon Judah and Jerusalem as retribution for their unfaithfulness.

Hanameel’s request is based on the Old Testament laws of the kinsman-redeemer. For some reason (perhaps he had suffered from illness or a bad harvest), Hanameel needed to sell his field. He offered to sell it to Jeremiah so it might remain in the family. According to the laws of redemption, the nearest kinsman had the right to purchase any property. Apparently, Jeremiah was the nearest relative.

In light of Jeremiah’s prophecies that the people of Judah would be taken into the Babylonian Exile, the property in Anathoth appeared to be essentially worthless. Purchasing property on the eve of this exile would be like buying a beach house that stands in the path of a hurricane. Therefore, Jeremiah’s purchase of the field seems to be a foolhardy and senseless act. However, the significance of the transaction, unknown at this point in the story, will be revealed later.

Hanameel arrived at the prison, just as the Lord had foretold; and he asked Jeremiah to purchase the field in question (Jer. 32:8). Hanameel’s actions confirmed to Jeremiah that the Lord had spoken to him. The question is how Hanameel was able to enter Jerusalem and meet with Jeremiah, given the fact that the city was under siege by the Babylonian army. The answer is found later in the Book of Jeremiah, where we learn about a short period of time when the siege was lifted. The Egyptians, as an ally of Judah, marched toward Jerusalem; and Nebuchadnezzar withdrew temporarily to engage in battle with the Egyptian army (37:5). After Nebuchadnezzar had defeated Egypt, he returned to Jerusalem with his army and resumed the siege.

How can we know when a prophetic message is “the word of the Lord” (v. 8)?

B. A Purchase for Future Generations (Jeremiah 32:9-12)

9 And I bought the field of Hanameel my uncle's son, that was in Anathoth, and weighed him the money, even seventeen shekels of silver.

As noted earlier, Jeremiah enjoyed a certain degree of freedom in the “court of the prison” (v. 12). He was free enough to meet with his cousin Hanameel in the palace and to complete the process of purchasing the field. Jeremiah weighed out “seventeen shekels of silver” (v. 9), which would be approximately seven ounces. The value of a shekel varied greatly from one era to another, but we might estimate the modern equivalent of seventeen shekels to be about $5,000. The Scripture does not specify the size of the field nor its relative value.

Jeremiah “subscribed the evidence” (v. 10), meaning he signed the deed. Then he sealed the deed, which would have been written on a scroll; and he presented it to witnesses, who would have signed the outside of the scroll. He gave the deed to his scribe and friend Baruch as witnesses watched. Jeremiah states one part of the deed was “sealed,” and another part was “open” (v. 11). There may have been two scrolls, or there may have been only one scroll that was partly sealed and partly open. Either way, the point is that the deed was written twice. An open copy could be read by everyone, and a sealed copy was kept for certification in case anyone contested the deed.

Fearless Faith

This is a sane, wholesome, practical, working faith: first, that it is a man’s business to do the will of God; second, that God takes on Himself the special care of that man; and third, that therefore that man ought never to be afraid of anything.—George MacDonald

3. SALVATION AND DIVINE FAVOR ASSURED

A. God Will Bring His People Home (Jeremiah 32:36-37)

36 And now therefore thus saith the Lord, the God of Israel, concerning this city, whereof ye say, It shall be delivered into the hand of the king of Babylon by the sword, and by the famine, and by the pestilence; 37 Behold, I will gather them out of all countries, whither I have driven them in mine anger, and in my fury, and in great wrath; and I will bring them again unto this place, and I will cause them to dwell safely.

Jeremiah’s purchase of the field was a prophetic and symbolic action. Its meaning is explained in verse 15: “For thus saith the Lord of hosts, the God of Israel; Houses and fields and vineyards shall be possessed again in this land.” The Lord promised a day would come when the Jewish people would be restored to their land, and they would reclaim their family properties. Jeremiah’s field, which would soon be abandoned, was kept in store for a future generation. The deed was placed in a clay pot for protection against elements (v. 14). Seventy years later, Jeremiah’s descendants would return to Anathoth, recover the deed, and possess the field again.

The prophet’s symbolic act was a witness to God’s promise of restoration. The Exile would not be the end for Judah. The same city that was “delivered into the hand of the king of Babylon” (v. 36) would be gathered again “out of all countries” where God had sent them (v. 37). The Exile was a result of God’s “anger, fury, and great wrath” (v. 37 NET); but His “anger is but for a moment” (Ps. 30:5 NKJV). His anger is a temporary reaction to the unfaithfulness of His people, but “His mercy endures forever” (Ps. 118:1 NKJV). Because of His mercy, the Lord desires that Israel will “dwell safely” (Jer. 32:37).

Jeremiah’s purchase of the land was also a testimony of his faith in God. The prophet never wavered in his belief that judgment was near at hand; but he also never wavered in his faith that a remnant would return from the Exile after seventy years (25:11-12; 29:10).

How are God’s emotions expressed in those verses?

B. God Promises Israel a New Heart (Jeremiah 32:38-41)

38 And they shall be my people, and I will be their God: 39 And I will give them one heart, and one way, that they may fear me for ever, for the good of them, and of their children after them: 40 And I will make an everlasting covenant with them, that I will not turn away from them, to do them good; but I will put my fear in their hearts, that they shall not depart from me. 41 Yea, I will rejoice over them to do them good, and I will plant them in this land assuredly with my whole heart and with my whole soul.

The goal of God’s dealings with Judah is that they would be His people and He would be “their God” (v. 38)—a goal that stretches back to Genesis 17:8 and Leviticus 26:12. After the Exile, the Jews would turn to the Lord and claim Him as their God. Their relationship with God, however, would not rest on human willpower; for God would give them “one heart, and one way” (Jer. 32:39). That is, the Jewish people would be united in their commitment to God. They and their children would fear God.

Once again, the Lord affirms His desire to give them a new and “everlasting covenant” (v. 40; see the previous lesson on Jer. 31). The Lord promises He will always “do them good” (32:40) and they will reciprocate the relationship by fearing God and by never departing from Him. We normally do not think of God as rejoicing; but in verse 41 He declares He will “rejoice over” His people.

Thematically, this passage reaches back to the call narrative of Jeremiah, when the Lord commissioned the prophet both to pluck up and to plant, to tear down and to build. Jeremiah’s message of judgment was his ministry of plucking up and tearing down, but his message of restoration demonstrates his ministry of planting and building. The Lord promises to “plant” the people of Judah in the land again after the Exile (v. 41). This restoration is neither a side note nor an afterthought with God—He will plant them with His “whole heart” and “whole soul.” The heart represents God’s decision (the will), and the soul represents His desire (the emotions).

Second Chance

We should be thankful that God gives second chances. Without a second chance, Jonah would never have fulfilled his calling to preach in Nineveh. Without a second chance, Peter would never have become an apostle. After walking with Jesus, learning from Jesus, and even confessing that Jesus is the Christ, Peter denied Him three times. Peter’s failure, though disappointing and tragic, was not the end of the story. God’s mercy and grace prevailed because Jesus offered Peter a second chance.

C. God Will Restore Israel to Prosperity (Jeremiah 32:42-44)

For the sake of emphasis, the Lord repeats His promise. He wants Judah to know His Word is sure; therefore, He restates the contrast again. As surely as He “brought all this great evil” upon them, He would bring about “all the good” He has “promised” (v. 42). The word evil does not mean God’s actions are morally wrong. The Hebrew word refers to anything that brings pain or hardship. A better translation is “disaster” or “calamity,” as we find in other Bible versions (see NKJV, NIV, NASB).

While the Israelites are in the Babylonian Exile, the land of Israel will become “desolate” (v. 43); but when they return, they will again purchase fields and sign deeds before witnesses (v. 44). A time of prosperity will follow, which will extend beyond Jerusalem to all the cities of Judah, to the mountains beyond, to the valley, and to the cities further south. God will cause their “captivity to return” (v. 44). The word return means to be reversed—the Exile will be reversed.

How would God bring about both disaster and blessing, and why?

NEW WINE FOR NEW WINESKINS

God’s promise of restoration for Israel was fulfilled in part by their return to the land after seventy years of exile in Babylon. As Jeremiah predicted, the people purchased fields, built houses, and enjoyed a new era of faithfulness and blessing. However, the complete fulfillment of God’s Word, especially as it relates to the new covenant, would only be fulfilled later, at the coming of Jesus Christ.

When Jesus came, He proclaimed the “new wine” of the Kingdom required “new wineskins” (Matt. 9:17 NKJV). The new wineskin is the Church, and the new wine is the Holy Spirit. The Church lives under the new covenant, but the message of Jeremiah continues to be relevant. Jeremiah calls us to faithfulness. He demands that we forsake all idols and serve the Lord only. Jeremiah reminds us that God will tear down our falsehoods and judge our unrighteous ways, as 1 Peter 4:17 reiterates: “Judgment must begin at the house of God.” As we submit to God’s discipline, we will also enjoy His promise: “I will dwell in them, and walk in them; and I will be their God, and they shall be my people” (2 Cor. 6:16).

Daily Devotions

M. The Offspring Promised (Genesis 22:15-18)

T. Everlasting Kingdom Promised (2 Samuel 7:8-17)

W. Payment for Salvation Promised (Isaiah 53:4-12)

T. The Promised Offspring (Galatians 3:15-22)

F. The Eternal King (Hebrews 1:5-13)

S. Payment Made for Salvation (1 Peter 1:18-21)

Adopted from the Evangelical Sunday School Lesson Commentary 2021-2022.

THE CALL OF JEREMIAH

Wed, 13 Apr 2022 03:29:12 GMT

THE CALL OF JEREMIAH

1. Call to Prophetic Ministry (Jeremiah 1:1-10)

A. Jeremiah the Priest (Jeremiah 1:1-3)

B. Jeremiah the Youth (Jeremiah 1:4-8)

C. Jeremiah the Prophet (Jeremiah 1:9-10)

2. Vision of Divine Judgment (Jeremiah 1:11-16)

A. The Almond Branch (Jeremiah 1:11-12)

B. The Boiling Pot (Jeremiah 1:13-15)

C. The Unfaithful People (Jeremiah 1:16)

3. Divine Encouragement and Empowerment (Jeremiah 1:17-19)

A. Commissioned as God’s Messenger (Jeremiah 1:17)

B. Assured of God’s Presence (Jeremiah 1:18-19)

Central Truth: God empowers through the Holy Spirit those He calls to Gospel ministry.

Focus: Study God’s call of Jeremiah to prophetic ministry and accept God’s call on our lives.

Evangelism Emphasis: The Church is commissioned to declare the Gospel in the power of the Spirit.

Text: “Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, and I ordained thee a prophet unto the nations” (Jeremiah 1:5).

INTRODUCTION

Jeremiah has been called “the Weeping Prophet.” He weeps because God weeps, and God weeps because the Israelites have forsaken Him. Like every good parent, God disciplines His children; but, at the same time, He suffers and grieves over the fractured relationship. Jeremiah’s life and preaching embody God’s grief. His deep sorrow can be felt in the words of his passionate prayer: “Oh, that my head were waters, and my eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people! Oh, that I had in the wilderness a lodging place for travelers; that I might leave my people, and go from them!” (Jer. 9:1-2a NKJV).

Jeremiah loves his people; and he does not want to see them suffer the judgment of God. His profuse weeping is an expression of his compassion (and God’s compassion). However, Jeremiah wishes he could escape from a land where God’s people are worshiping idols in violation of the first commandment: “You shall have no other gods before Me” (Ex. 20:3 NKJV). The heavy burden of this young prophet is almost more than he can bear.

Over the next few weeks, we will examine the heart of Jeremiah’s ministry and message—his urgent call for God’s people to renounce idolatry and to renew their faithfulness to God. May this study make us aware of our own spiritual needs! With David, let us pray, “ Search me, O God, and know my heart: try me, and know my thoughts: And see if there be any wicked way in me, and lead me in the way everlasting” (Ps. 139:23-24).

1. CALL TO PROPHETIC MINISTRY

A. Jeremiah the Priest (Jeremiah 1:1-3)

1 The words of Jeremiah the son of Hilkiah, of the priests that were in Anathoth in the land of Benjamin: 2 To whom the word of the Lord came in the days of Josiah the son of Amon king of Judah, in the thirteenth year of his reign. 3 It came also in the days of Jehoiakim the son of Josiah king of Judah, unto the end of the eleventh year of Zedekiah the son of Josiah king of Judah, unto the carrying away of Jerusalem captive in the fifth month.

The first three verses of Jeremiah serve as an introduction to the book. This introduction reveals the prophet’s name, heritage, and historical setting. First, his name is Jeremiah , which means “May the Lord throw.” The Hebrew word that makes up Jeremiah’s name is used in reference to “throwing” the enemy into the sea (Ex. 15:1). It can also refer to a bowman who “throws/shoots” arrows (Jer. 4:29). It is not certain exactly how the meaning of Jeremiah’s name may connect to his prophetic ministry, but perhaps God is “throwing” Jeremiah into the deep waters of prophetic ministry. Or, it could be that God’s words are like arrows that shoot out.

Second, Jeremiah’s heritage comes from the priestly line of Levi. He is the son of Hilkiah, and he comes from the city of Anathoth. The citizens of Anathoth were descendants of the high priest Abiathar, who was expelled from Jerusalem by King Solomon. Solomon removed Abiathar from office and appointed Zadok as high priest (1 Kings 2:27, 35). The removal of Abiathar was a fulfillment of a prophecy given many years earlier to the high priest Eli in the time of Samuel. Eli was told his family line would not continue as high priests because of his compromise and unfaithfulness (1 Sam. 2:27-36; 3:11-14). Therefore, as a descendant of Abiathar, Jeremiah is a member of a disgraced and humiliated family. Yet, when God came looking for a prophet in a crucial time in the history of Israel, He did not seek out a member of Zadok’s family. Instead, He went to the city of disgraced priests and chose one of them.

Third, the historical setting for Jeremiah’s prophetic ministry spanned forty years, beginning in the thirteenth year of Josiah’s reign (626 BC), and continuing through the reigns of Jehoiakim and Zedekiah (587 BC). Five kings ruled in Jeremiah’s day; but only three are mentioned, because the two other kings reigned only about three months each. As soon as they came to the throne, their enemies overthrew them, and they were out. This was a critical time in Jerusalem because the northern kingdom of Israel had already been conquered by the Assyrians (722 BC); and now the Babylonians were threatening Judah, the southern kingdom.

Why is “the word of the Lord came” (v. 2) such an important phrase (compare with 1 Sam. 3:1)?

B. Jeremiah the Youth (Jeremiah 1:4-8)

4 Then the word of the Lord came unto me, saying, 5 Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, and I ordained thee a prophet unto the nations. 6 Then said I, Ah, Lord God! behold, I cannot speak: for I am a child. 7 But the Lord said unto me, Say not, I am a child: for thou shalt go to all that I shall send thee, and whatsoever I command thee thou shalt speak. 8 Be not afraid of their faces: for I am with thee to deliver thee, saith the Lord.

The call narrative of Jeremiah begins with verse 4. God says, “Before I formed you in the womb I knew you” (v. 5 NKJV). The Hebrew word knew suggests an intimate relationship. Knowing is more than a work of the mind; it means having a personal relationship. Therefore, God is telling Jeremiah that before he was born, God established a loving relationship with him. Before he was born, God knew what kind of person he would be. God had a vision and a purpose for his life. God did not make Jeremiah by accident; he was clay in the Potter’s hand (see Jer. 18:6). In contrast, Moses saw God in a burning bush (Ex. 3:2), and Isaiah saw God “high and lifted up” and seated on a throne (Isa. 6:1). But Jeremiah’s call is an intimate encounter with God. There is no fire, no smoke, no seraphim flying, no temple with God sitting on a throne. Instead, God speaks to Jeremiah about His personal relationship with him.

The Lord continues by informing Jeremiah that he had already been “sanctified” and “ordained” (v. 5). Sanctified means to be “consecrated”—set apart and especially devoted to God’s service. So, he was specially devoted to God’s service before he came forth from his mother’s womb. Before birth, he was consecrated and ordained as a prophet to the nations. The word ordained has the idea of being “commissioned,” as someone in an official position. He was officially commissioned as a prophet of God. Although Jeremiah would preach primarily to his own people, his calling as a prophet “unto the nations” means his ministry would extend to other nations. For example, chapters 46-51 include lengthy messages to nine nations in the ancient Near East. The prophetic messages of Jeremiah demonstrate the Lord is God not only over Israel, but also over the whole world.

Jeremiah responds to God’s call by insisting he is too young to take on such a significant task. He says he cannot speak because he is only a “youth” (1:6 NKJV). The word youth in Hebrew refers to a young man who is still under the authority of his father. Because Jeremiah is young, he is afraid he will not know what to say or do. However, God is persistent and offers assurance to Jeremiah. His job will be simple: Jeremiah must go where God says to go and say what God tells him to say (v. 7). He must speak God’s words and not be afraid (v. 8).

From Fear to Fulfillment

Every believer is a valuable member of the body of Christ, and every believer has a ministry to perform. Sadly, fear often prevents us from performing the ministry to which God has called us. In order to overcome fear, we must remember that no one is sufficient within themselves to fulfill God’s will. Every work of ministry—from giving a cup of water to preaching to a large congregation—requires the power and anointing of the Holy Spirit.—Lee Roy Martin

C. Jeremiah the Prophet (Jeremiah 1:9-10)

9 Then the Lord put forth his hand, and touched my mouth. And the Lord said unto me, Behold, I have put my words in thy mouth. 10 See, I have this day set thee over the nations and over the kingdoms, to root out, and to pull down, and to destroy, and to throw down, to build, and to plant.

The Lord does more than just give assurance; He also reaches out and touches Jeremiah’s mouth. The prophet Isaiah also experienced his mouth being touched, but it was not God who touched him. One of the seraphim took a coal from the altar and burned Isaiah’s mouth (Isa. 6:6-7). In Jeremiah’s case, however, God himself stretches out His hand and touches Jeremiah. Then God says to him, “Behold, I have put my words in thy mouth” (Jer. 1:9). We often think of the Old Testament prophets as individuals who foretold future events, and sometimes they did so. However, the essential and fundamental role of the prophet was to be God’s messenger. That is the definition of prophet in a nutshell—a person who speaks God’s word.

The work of Jeremiah can be summarized by six commands. Four of them are negative: God said he would root out , pull down , destroy , and throw down . Two are positive: God said Jeremiah would build and plant . This series of actions suggests a twofold kind of ministry for Jeremiah: tearing down and then building up. First, Jeremiah will reveal what is wrong—how Israel has been unfaithful. Hopefully, this dose of reality will lead to genuine repentance. After the people repent, Jeremiah will build up their faith by declaring God’s promises for the future.

As we read through his prophecies, we see that Jeremiah roots out hypocrisy, pulls down strongholds of pride, destroys false hopes, and throws down idolatrous altars. At the same time, he builds genuine faith and hope in the God of the covenant, thereby planting the vision for a future kingdom in which the Lord makes a new covenant with Israel and gives His people a new heart.

The twofold ministry of Jeremiah is echoed in Paul’s instructions to Timothy. Paul said a minister should “correct, rebuke and encourage—with great patience and careful instruction” (2 Tim. 4:2 NIV). Words of correction and rebuke should always be followed by patient words of encouragement and teaching.

Describe the balance needed in prophetic ministry.

2. VISION OF DIVINE JUDGMENT

A. The Almond Branch (Jeremiah 1:11-12)

11 Moreover the word of the Lord came unto me, saying, Jeremiah, what seest thou? And I said, I see a rod of an almond tree. 12 Then said the Lord unto me, Thou hast well seen: for I will hasten my word to perform it.

The Lord confirms His calling of Jeremiah by showing him two prophetic visions. In the first vision, Jeremiah sees the branch of an almond tree. The vision of the almond branch means God will “hasten” to “perform” His word (v. 12). The meaning of the vision is based on a play on words. The Hebrew words for hasten and almond are very similar. The word for “almond” is shaked , and the word for “hasten” is shoked . God uses the almond branch as a visual symbol of His intention to keep His word. Jeremiah needs to know that when he speaks God’s word, God will ensure His word is accomplished. In Isaiah 55:11, the Lord said, “So shall My word be that goes forth from My mouth; it shall not return to Me void, but it shall accomplish what I please, and it shall prosper in the thing for which I sent it” (NKJV). God is watching over His word to perform it.

God’s Faithfulness

You will make mistakes, disappoint God and others, and have days when you wonder why God ever called you in the first place. Don’t despair! Your usefulness to God is based on His consistency. . . . Your call is sustained by God’s faithfulness.—Jeff Iorg

B. The Boiling Pot (Jeremiah 1:13-15)

13 And the word of the Lord came unto me the second time, saying, What seest thou? And I said, I see a seething pot; and the face thereof is toward the north. 14 Then the Lord said unto me, Out of the north an evil shall break forth upon all the inhabitants of the land. 15 For, lo, I will call all the families of the kingdoms of the north, saith the Lord; and they shall come, and they shall set every one his throne at the entering of the gates of Jerusalem, and against all the walls thereof round about, and against all the cities of Judah.

God gives Jeremiah a second vision—a boiling pot, tilting from the north. The scalding contents are about to be poured out on the land of Judah. This boiling pot signifies one of the primary messages of the Book of Jeremiah—God is bringing down an enemy from the north to punish His people for their wickedness. The vision refers to the Babylonians, who actually lived east of Judah, but they would attack from the north. Coming from Babylon, the army would follow the Fertile Crescent, going along the Euphrates River, and then come down from the north. They would set up their thrones at “the gates of Jerusalem,” and they would attack the city walls and “all the [other] cities of Judah” (v. 15).

“The gates” represent authority and rulership. Therefore, the vision signifies the Babylonians would take over the city. Jerusalem was surrounded by protective walls, but those walls were effective only against a small army. The walls were not sufficient to deter the superior forces of the Babylonian army.

Although Jeremiah warned the people about the threat of the Babylonians, the people of Judah would not listen to his message. Two factors gave them an unhealthy sense of confidence that they could not be defeated. First, they relied presumptuously on the covenant God had made with David (2 Sam. 7:8-17). The Lord had promised David that his kingdom would be “established for ever” (v. 16). Unlike the Mosaic covenant (in Exodus), the covenant with David did not stipulate a list of requirements. Therefore, the Israelites believed falsely that they could disregard God’s commandments and still live in His favor. Second, the temple of the Lord was in Jerusalem; and the people assumed God would never allow His temple to be violated by Israel’s enemies. They believed in a form of “eternal security,” ignoring the warning in God’s covenant with David that He would “chasten” them if they disobeyed His commands (see v. 14). After the Babylonian Exile, God would restore the Davidic kingdom; and thus, fulfill His promise to David.

Why is “a pot of boiling water . . . about to spill out” (v. 13 CEV) such a vividly accurate picture of divine judgment?

C. The Unfaithful People (Jeremiah 1:16)

16 And I will utter my judgments against them touching all their wickedness, who have forsaken me, and have burned incense unto other gods, and worshipped the works of their own hands.

God’s judgment against Judah would come because of two things: their wickedness and their idolatry. These two primary sins are violations of the commands to love God and to love one’s neighbor. “Wickedness” refers to sins that, for the most part, are committed against other people—such as mistreating, oppressing, hurting, and envying others.

Judah’s sin of idolatry is identified by three statements: They (1) had “forsaken” God, (2) “burned incense unto other gods,” and (3) “worshipped the works of their own hands.” Forsaking the Lord means they no longer loved and worshiped Him. Instead, they were burning incense to other gods as an act of worship. Furthermore, they were worshiping idols they had made. These idols could have been made of wood, stone, silver, or gold. That kind of idolatry is not the norm in the United States. However, in the church, we are tempted to worship things of our own creation—things we have done and things we have made. We worship our accomplishments. We worship our talents. We worship our buildings. However, we must realize that our calling is to love God and our neighbor, not to worship our own humanly constructed gods.

What can you hold in your hand that you might be tempted to worship? How can you defeat such a temptation?

3. DIVINE ENCOURAGEMENT AND EMPOWERMENT

A. Commissioned as God’s Messenger (Jeremiah 1:17)

17 Thou therefore gird up thy loins, and arise, and speak unto them all that I command thee: be not dismayed at their faces, lest I confound thee before them.

God commissions Jeremiah with a final word, telling him to “gird up” his loins. This refers to the practice of pulling up one’s loose robe and tying it in place so one could more easily engage in physical activity. As a figure of speech, it means to get ready, to prepare for action. Therefore, Jeremiah is instructed to get ready, rise up, and speak God’s word. This is the third time God has told Jeremiah to speak.

The command to speak is followed by a word of assurance: “Be not dismayed at their faces, lest I confound thee before them.” The word dismay means “to be shattered or filled with terror.” The phrase at their faces simply means “in their presence,” referring to the times in the future when Jeremiah will go to preach in Jerusalem. Jeremiah must be courageous and not allow the people to deter him from speaking the message of judgment. Jeremiah is warned that if he does not obey God’s command, he himself will be “confounded” (ashamed or embarrassed). The words dismayed and confounded are actually translations of the same Hebrew word. If Jeremiah allows fear to hinder his ministry, God will cause him to be publicly embarrassed that he is not obeying God.

Great Things for God

How many estimate difficulties in the light of their own resources, and thus attempt little and often fail in the little they attempt? All God’s giants have been weak men who did great things for God because they reckoned on His being with them.—Hudson Taylor, missionary to China

B. Assured of God’s Presence (Jeremiah 1:18-19)

18 For, behold, I have made thee this day a defenced city, and an iron pillar, and brasen walls against the whole land, against the kings of Judah, against the princes thereof, against the priests thereof, and against the people of the land. 19 And they shall fight against thee; but they shall not prevail against thee; for I am with thee, saith the Lord, to deliver thee.

Immediately after commanding Jeremiah to not be “dismayed,” the Lord comforts him, declaring that He has made Jeremiah “a fortified city and an iron pillar, and bronze walls” (v. 18 NKJV) against anyone who would come against him. In other words, God has promised to protect him at all times. God has promised to make Jeremiah invincible. He is protected against all opposition that will come from the kings and princes of Judah, the priests, and the people. These four categories include virtually everyone.

All of these people will “fight against” Jeremiah, but they will “not prevail” (v. 19). The enemies will not prevail because God has promised to be with him to “deliver” him. Jeremiah must have wondered if anyone would listen to him. What does it mean that they will not prevail against him? Does it mean his life and ministry will be easy? No, it means he will have to endure opposition, but he will come through it all. They will throw him in jail (32:2), but he will come out. They will throw him in a dungeon (37:16) and in a cistern (38:6), but he will come out. Eventually, he will come through everything because God is with him.

God’s promise to Jeremiah reminds us of Jesus’ promise regarding the Church: “Upon this rock I will build my church; and the gates of hell shall not prevail against it” (Matt. 16:18). We need to remember that today, as the Church, we are taking the Gospel to the world, but the world does not usually appreciate it. They do not always listen. They often reject the message. The Church will be opposed and threatened by the world; but the world will not prevail, because God is with His people. After 2,000 years, the Church remains not because Christians are strong in themselves, but because God’s power is great enough to keep His people.

THE MINISTRY OF WEEPING

Jeremiah is called the Weeping Prophet because he suffers so greatly. Jeremiah suffers on three fronts. First, he suffers personally because of the injuries and pain of rejection from leaders, neighbors, friends, and even family. Second, he suffers along with God, whose love is spurned by the Israelites. Third, he suffers the compassion of God, who agonizes over the prospect of submitting His own people into foreign oppression. Jeremiah loves his people and weeps for them day and night.

Like Jeremiah, we are called to share in the intercessory ministry of Christ through the Holy Spirit. We must pray and weep for the lost, even as we offer them the life-giving message of the Gospel. We must “travail” in prayer for backsliders and for the spiritual needs of our brothers and sisters in Christ (Jer. 4:31; Gal. 4:19). May God give us the strength to prevail.

Daily Devotions

M. Call of Abraham Reaffirmed (Genesis 17:1-8)

T. Call of Moses Reaffirmed (Exodus 4:10-17)

W. Call of Gideon (Judges 6:11-18)

T. Call of Samuel (1 Samuel 3:1-3, 8-14)

F. Call of Elisha (1 Kings 19:13-21)

S. Call of Isaiah (Isaiah 6:1-8)

Adopted from the Evangelical Sunday School Lesson Commentary 2021-2022.

MARKS OF A TRUE DISCIPLE

Wed, 06 Apr 2022 23:29:23 GMT

MARKS OF A TRUE DISCIPLE

1. Be Led by the Spirit (Galatians 5:16-26)

A. Spirit Versus Flesh (Galatians 5:16-18)

B. The Sinful Nature (Galatians 5:19-21)

C. Pure Fruit (Galatians 5:22-26)

2. Stop Sinning (1 John 3:1-10)

A. The Father’s Love (1 John 3:1-3)

B. The Sinless Son of God (1 John 3:4-6)

C. The Believer’s Lifestyle (1 John 3:7-10)

3. Love One Another (1 John 4:7-12)

A. God Is Love (1 John 4:7-9)

B. God’s Love in Us (1 John 4:10-12)

Central Truth: Disciples of Christ manifest Christlike characteristics.

Focus: Understand and embrace Biblical characteristics of a Christian disciple.

Evangelism Emphasis: Christians must seek to reach all people with the love and gospel of Christ.

Text: “If we live in the Spirit, let us also walk in the Spirit” (Galatians 5:25).

INTRODUCTION

When you and I become followers of Jesus Christ, our goal is not simply to learn a set of truths. Discipleship represents a radical reorientation of our entire life around the person and work of Jesus Christ. It is not enough to merely affirm a set of beliefs. Nor is it enough to treat our salvation as if it is some kind of eternal “fire insurance” that has no bearing on how we live in the present age. Contrary to those mistaken notions, the lesson this week focuses on the ethical and moral implications of becoming a disciple of Jesus.

When we become Christ’s disciple, our life will begin to manifest characteristics that are Christlike. An important truth stressed in today’s lesson is that love is the catalyst for this transformation. We are unable to “will” ourselves into Christlikeness. A deeper transformation must take place and continue taking place throughout our lives. That transformation begins when we first receive the saving love of God that is supremely manifested toward us through Jesus Christ.

1. BE LED BY THE SPIRIT

A. Spirit Versus Flesh (Galatians 5:16-18)

16 This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh. 17 For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would. 18 But if ye be led of the Spirit, ye are not under the law.

In Galatians 5, Paul speaks about the Law and its inability to justify us before God. External rules can never be the guide to Christian living because they are unable to change our heart. In verse 14, he echoes the teaching of Jesus we read in Matthew 22:36-40 when he says the Law is fulfilled in the saying, “Thou shalt love thy neighbour as thyself.” Such love is expressed in our actions; it is a mistake to understand Paul’s teaching as saying our works don’t matter.

We are to “walk” according to the will of God as revealed by “the Spirit,” and in the strength which He provides moment by moment (v. 16). A walk motivated by the Spirit and subject to His direction will bring victory and blessing. “The lust of the flesh”—the desires of the carnal nature—is reckoned to be crucified and dead. But the Greek tense of the verb indicates this “walk in the Spirit” must be constant and habitual.

“Flesh” (v. 17) refers to the total human nature—body and mind—as the source of desires, ideas, and ambitions that are self-pleasing (1 John 2:16). The body of a new convert may still become the instrument of self-gratification. Paul envisions an internal civil war, as the flesh and the Spirit are arrayed against each other. Paul adds that we cannot resolve this conflict in our own strength.

Which of these powers shall be allowed to control us? If we submit to the rule of the Spirit of God, we are no longer under the tyranny of “the flesh,” nor are we “under the law.” But notice the condition: The Greek tense of “be led” signifies “if you are continually led by the Spirit.”

Why can’t we win spiritual battles on our own?

B. The Sinful Nature (Galatians 5:19-21)

Paul makes clear what he is referring to when he speaks of living a life motivated by our “flesh,” or sinful nature. Those who engage in these things are not living life by the Spirit; rather, they are being motivated by their sinful nature, and they “shall not inherit the kingdom of God” (v. 21). Paul’s list of acts from the sinful nature can be broken down into four parts: sexual impurity, idolatry, disunion, and a lack of self-control (Moisés Silva, Galatians ).

Paul begins with the issue of sexual sin , described in verse 19. A believer’s life of sexual purity would have been seen as a powerful testimony of the Gospel’s power. Contrary to this type of life is one that is rooted in the sinful nature. Such behaviors include “adultery,” “fornication” (“immorality,” NASB), “uncleanness” (implying moral laxity or sexual promiscuity), and “lasciviousness” (“sensuality,” NASB), which is extreme sexual uncleanness or perversion.

On the surface, the second category of idolatry (v. 20) might seem less applicable to many Christians in the Western world. But idol worship is subtle and can manifest when we put our confidence in any source other than the Lord. The term translated as “witchcraft” is pharmakeia , which suggests the use of drugs for corrupt purposes.

The third category of sin is conflict and disunion . This list includes “hatred” (v. 20), which refers to hostility toward God as well as fellow humans; “variance” (a sinful unwillingness to get along with others); “emulations” (a feeling of resentment toward another’s welfare); and “wrath” (“outbursts of anger,” NASB). The word translated “strife” refers to working for one’s own gain at the expense of others; “seditions” suggests manipulating other people for the advancement of one’s personal agenda; “heresies” (“factions,” NASB) is a sinful separation of a number of people from the group because of opinions or actions. In verse 21, “envying” is ill-will toward others for what they have or represent. The KJV also lists “murders,” which is the most extreme manifestation of such behaviors.

The final category speaks to a lack of self-control (v. 21), and Paul specifically mentions here such things as “drunkenness” and “revellings” (“wild parties,” NLT).

How evident are these “works of the flesh” in our society? Why? How are these carnal acts influencing churches?

C. Pure Fruit (Galatians 5:22-26)

22 But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, 23 Meekness, temperance: against such there is no law. 24 And they that are Christ's have crucified the flesh with the affections and lusts. 25 If we live in the Spirit, let us also walk in the Spirit. 26 Let us not be desirous of vain glory, provoking one another, envying one another.

When Paul turns to the characteristics of life in the Spirit, he uses the metaphor of “fruit” instead of “works.” This might lead us to think of these things as strictly a work of God and not a result of any effort on our part as Christians. After all, can anyone force fruit to grow? Certainly, they are the result of God’s work in our life. However, the metaphor of fruit should also produce an image of tending an orchard. As Christians, we must respond faithfully to the grace of God so the fruit of the Spirit can be cultivated and grow.

Paul lists nine fruit, beginning with love ( agap e). John Wesley suggested love is the root of all the rest of the spiritual fruit. D. L. Moody expressed all nine of the fruit of the Spirit in terms of love, saying, “ Joy is love exulting. Peace is love reposing. Long-suffering is love untiring. Gentleness is love enduring. Goodness is love in action. Faith is love on the battlefield. Meekness is love under discipline. Temperance is love in training” ( Notes From My Bible ).

The fruit of the Spirit can be grouped into three categories. The first category refers to abiding dispositions including love, joy, and peace. Agape speaks of a love that is properly oriented toward God and others—a “holy love.” Joy arises out of the presence of the Spirit in our life, and peace manifests as wholeness in relationships with God and our neighbors.

The second category of spiritual fruit is focused directly on relationships . As we live by the Spirit, our relationships should be marked by long-suffering, gentleness, and goodness. The third category speaks of Christian conduct . Our life in the Spirit should be marked by faith ( “faithfulness,” NASB), meekness (gentleness), and temperance (self-control).

Paul concludes this passage by exhorting us to match our walk—our relationships and our conduct—with our confession of living in the Spirit. As a result, our relationships with one another will be marked by love and not by division and strife. This is a common theme in Paul’s letters.

Proper Evidence

When an individual needs to verify their identity, it takes more than just their word. It must be demonstrated by documentary evidence such as a driver’s license or a passport. That evidence is meant to prove the individual is who they claim to be. In a similar way, if we claim to be disciples of Jesus, we must be bearing the proper evidence. That evidence is the presence of spiritual fruit and a life that is governed by love for God and our neighbor.—Ben Wiles

2. STOP SINNING

A. The Father’s Love (1 John 3:1-3)

1 Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not. 2 Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. 3 And every man that hath this hope in him purifieth himself, even as he is pure.

John proclaims the magnitude of the love of God. The Father manifests that love by calling us His sons and daughters (v. 1). And those are not just empty words. Verse 2 says “we are” His children! This is a statement of fact about us as Christians. Although it is our current reality, John says what the sons and daughters of God will ultimately be like has yet to be revealed. Paul alludes to a similar idea in Romans 8:19 when he speaks of the “anxious longing of the creation” that awaits “the revealing of the sons of God” (NASB).

Since God’s work in our life is not finished, we must cooperate with the sanctifying Holy Spirit so our life reflects the truth of who we are. We know that when we see Him as He is, we will be like Him. Because we have this hope, we must purify ourselves, “just as He is pure” (1 John 3:3 NASB), much like one learns the native language of a particular part of the world before traveling there (N. T. Wright, Early Christian Letters for Everyone ).

Even though our true nature as the sons and daughters of God is a future reality, John is clear that it is a current reality as well. Because of this, we are set at odds with the world system in this present age (v. 1). There is an inherent incompatibility at work between the world and the children of God. That shouldn’t be surprising to us since it was true of Jesus as well. In the fourth Gospel, John writes, “He came to His own, and those who were His own did not receive Him” (1:11 NASB).

As the children of God, what awaits us (v. 2), and how should this impact our lifestyle (v. 3)?

B. The Sinless Son of God (1 John 3:4-6)

4 Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law. 5 And ye know that he was manifested to take away our sins; and in him is no sin. 6 Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him.

The idea of “sin” being “transgression of the law” (v. 4) might be more accurately translated “sin is lawlessness.” In the Greek language, the words sin and lawlessness are interchangeable, so it is just as accurate to say “lawlessness is sin.” With the understanding that the “law” here is the moral law of God, we can rightly say the essence of sin is “disregard for God’s moral law.” This idea takes us back to the Garden of Eden and the original sin of humankind, when Adam and Eve chose to disregard God as their source for the knowledge of good and evil. Instead, they chose to eat the forbidden fruit. The outcome of this decision is what John has in view in this passage, specifically sin as the assertion of one’s preferred way of living in opposition to God’s revealed way.

It was this decision and its consequence that Jesus came to address. And here are the implications for those who claim to be His disciples: “No one who abides in Him sins; no one who sins has seen Him or knows Him” (v. 6 NASB). Those are strong words, and they might be hard to hear! Is it possible for us to live with no sin? How should we understand this verse? The original Greek language in this passage shows us John is referring to a person who makes a habit of sinning. Someone who knows Christ will not go on sinning as the normal pattern of their life. John’s language here stresses the need for us to take seriously the call to live free from sin. In the previous chapter, he says provision has been made for us when we do sin (2:1). It is important that we keep a short account with God, be quick to confess and repent of any sin in our lives, and rely on His grace to restore us to a life of Christlikeness.

A Personal Relationship

What’s the main difference between a person who believes in Jesus Christ and a person who doesn’t? Or let’s make this personal: “If you’re a Christian, what’s the main difference between you and an unbeliever?” It’s that you have a personal relationship with God.

In a personal relationship, what you experience with God isn’t merely religion. You don’t just check a box beside a certain denomination, or mentally agree to a bunch of facts about God. Rather, you experience a deep and profound connection to God by His Son, Jesus Christ.—Robert Morris, Frequency

C. The Believer’s Lifestyle (1 John 3:7-10)

7 Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous. 8 He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil. 9 Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God.

Just as John needed to caution his original hearers against being deceived on this topic, so you and I must hear his caution today. There are those (“let no man deceive you,” v. 7) who want you to believe the grace of God covers your sins—past, present, and future. As a result of this, they suggest what you do in the body doesn’t matter. You are forgiven, you are secure in your relationship with the Lord, and “God’s grace is greater than your sin,” they say. And indeed, it is! But that does not change the fact that Scripture clearly teaches an expectation of lives marked by Christlikeness and holiness among those who claim to be followers of Jesus.

John expressly states that the person “who practices sin is of the devil” (v. 8 NASB). Conversely, “no one who is born of God practices sin” because they have been “born of God” (v. 9 NASB). The idea of God’s “seed” remaining in the believer may be drawn from the common view held at the time the child inherited his or her father’s nature. John uses this concept to say whoever is born of God is going to reflect His character, and those who are not born of God will reveal that by their nature (v. 10).

According to verse 10, what are two evidences that someone is not a child of God?

3. LOVE ONE ANOTHER

A. God Is Love (1 John 4:7-9)

7 Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God. 8 He that loveth not knoweth not God; for God is love. 9 In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him.

In the final section of this study, we return to the theme of love ( agape ), which is common in John’s writings. This is fitting, since Jesus said “all the law and the prophets” can be summed up in the Great Commandment to “love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind” (Matt. 22:40, 37). Second to that commandment is the requirement to “love thy neighbour as thyself” (v. 39). It is important for us to make the connection between love and holiness. Otherwise, we must choose to understand love in unbiblical terms that can lead to lawlessness, or we might substitute the law of love with a list of rules to keep in order to be considered holy. Both of these extremes are in error. If we truly love God and our neighbor, that love will result in ethical and moral transformation, which will result in a pattern of Christlikeness in our daily life.

We are called to “love one another” because “love is of God” (1 John 4:7). Putting it another way, John says “everyone who loves is born of God and knows God,” and the converse is also true—“The one who does not love does not know God, for God is love” (vv. 7-8 NASB). Knowing about God is insufficient, for we can know about Him and yet not “know” Him. Knowing God means we are in a relationship with Him in which His love is “shed abroad in our hearts by the Holy Ghost” (Rom. 5:5). That kind of love will necessarily flow to others. When that isn’t happening in an individual’s life, John says that person “does not know God” (1 John 4:8 NASB).

Key to this is a proper understanding of the nature of love. Perfect love is most clearly demonstrated in God’s actions toward us. God expressed His love for us by sending “His only begotten Son into the world so that we might live through Him” (v. 9 NASB). This kind of love is self-giving and sacrificial. From this pattern, we see true love for God and others will be costly. It is not just a warm feeling or simple words, but a willingness to give ourselves for the good of those around us. This type of love is incompatible with the lawlessness of sin. It is the key to our holiness, which is where we conclude this study in the next few verses of this chapter.

The Love of God

The Son’s relationship with the Father was beginningless and infinitely greater than the most intimate and passionate human relationship. When Jesus was cut off from God, He went into the deepest pit and most powerful furnace, beyond all imagining. And He did it voluntarily, for us.—Tim Keller

B. God’s Love in Us (1 John 4:10-12)

10 Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. 11 Beloved, if God so loved us, we ought also to love one another. 12 No man hath seen God at any time. If we love one another, God dwelleth in us, and his love is perfected in us.

The ability to express selfless love does not originate with us. It is “not that we loved God, but that He loved us” (v. 10 NASB). This is an important contrast. Human beings undermined their relationship with God when Adam and Eve turned their back on Him. This was not God’s doing, it was ours. Yet, God demonstrated His love by reaching out in love to reconcile us back to Himself. And He continues to do this to this very moment. We are capable of loving Him only because He loved us first. God’s love was manifested supremely in the incarnation of Jesus Christ, culminating in His death, resurrection, and ascension. Now He is our Savior and Spirit Baptizer, pouring out His love in our hearts. God’s love for us was costly, but the result is powerful!

In light of this, John says we must “love one another” (v. 11). How is it possible for us to say we love God—whom we cannot see with our eye—and yet not love our brothers and sisters whom we can see (v. 20)? And, how can we say we love God if we don’t have the same love and longing for those who are lost, like “sheep not having a shepherd” (Mark 6:34)?

If we truly know God, then His love dwells in us and is “perfected” (completed) in us (1 John 4:12). By this, John is saying people do not really know who God is until they see His love revealed in us. What God launched in Jesus, He wants to bring to completion in and through us! This is made possible by the Spirit of God at work in our life. Pentecostalism is not just about expressions of power and authority; it is supremely about the revelation of God’s love. This is God’s true aim.

How have you seen the love of God expressed through believers? How have others experienced His love through you?

GOD’S LOVE AT WORK

A disciple of Jesus Christ will live a life led by the Spirit of God. This will result in the manifestation of spiritual fruit, with the governing dynamic of holy love. This love was first demonstrated to us by God himself in the person and work of Jesus Christ. That love is then shed abroad in our hearts by the Holy Spirit, flowing out to those around us. We demonstrate that we truly know God by this love we have for one another, and for a world of people who do not know that love personally.

Daily Devotions

M. Sin Begins (Genesis 3:1-13)

T. Sin Punished (Genesis 3:14-19)

W. Sin Passed On (Genesis 4:1-12)

T. Sin Covered in Christ (Romans 5:12-21)

F. Love Covers Sin (1 Peter 4:7-11)

S. The Serpent Bound (Revelation 20:1-3)

Adopted from the Evangelical Sunday School Lesson Commentary 2021-2022.

INSTRUCTIONS FOR CHRISTIANS DISCIPLES

Wed, 30 Mar 2022 02:13:57 GMT

INSTRUCTIONS FOR CHRISTIAN DISCIPLESHIP

1. Proclaim the Good News (Matthew 10:1-16; 28:16-20)

A. Empowered Disciples (Matthew 10:1-10)

B. Sheep Among Wolves (Matthew 10:11-16)

C. Clear Mission (Matthew 28:16-20)

2. Be on Your Guard (Matthew 10:17-25)

A. Antagonistic Authorities (Matthew 10:17-20)

B. Oppositional Relatives (Matthew 10:21-23)

C. Christ’s Experience (Matthew 10:24-25)

3. Do Not Be Afraid (Matthew 10:26-33)

A. God Sees (Matthew 10:26-31)

B. God Rewards (Matthew 10:32-33)

Central Truth: The words of Christ offer instructions for daily Christian living.

Focus: Perceive and practice Jesus’ instructions for all Christian disciples.

Evangelism Emphasis: Obedient Christian disciples will model penitent lives to unbelievers.

Text: “As ye go, preach, saying, The kingdom of heaven is at hand. Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give” (Matthew 10:7-8).

INTRODUCTION

In our Pentecostal churches, we take special note of those who testify to being saved, and indeed it is a wonderful thing! Jesus tells us there is rejoicing in the presence of the angels of God over one sinner who repents (Luke 15:10). But an important question to ask is this: “When we say someone is ‘saved,’ do we mean the same thing as what Scripture refers to as being ‘saved’?” Some have reduced salvation to “making a decision for Christ,” but what is the nature of the decision they are making? Are they deciding to simply believe a set of ideas about God? Are they just looking for a “clean slate”? What does it really mean to be saved?

A significant clue to a Biblical understanding of salvation is found in Matthew 28:19-20, often referred to as the Great Commission. This passage is seen as containing the Church’s “marching orders,” as it were. So what are they? We are told there to “go . . . and make disciples of all the nations . . . teaching them to observe all that I commanded you” (NASB). From this it can be seen we are not called to just make converts; we are called to make disciples whose lives are reoriented around Jesus Christ, all that He taught, and all He desires to do in and through our lives. The call to salvation and the call to discipleship are the same call!

1. PROCLAIM THE GOOD NEWS

A. Empowered Disciples (Matthew 10:1-10)

5 These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not: 6 But go rather to the lost sheep of the house of Israel. 7 And as ye go, preach, saying, The kingdom of heaven is at hand. 8 Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give. 9 Provide neither gold, nor silver, nor brass in your purses, 10 Nor scrip for your journey, neither two coats, neither shoes, nor yet staves: for the workman is worthy of his meat.

In this passage, we see Jesus sending out the Twelve to carry His mission forward. Up to this time, they had watched Him teach and perform miracles. Now He is giving them the task to do the things He had been doing. Jesus gives them authority to cast out unclean spirits and heal all kinds of disease (vv. 1, 8). In verse 7, Jesus tells them to preach the message He had been preaching: “The kingdom of heaven is at hand.”

Jesus prohibits the Twelve on this mission to go either to the Gentiles or to the Samaritans; they were to confine their activity to the Jews (vv. 5-6). This may have been a concession to the inexperience of the apostles, whose mission would later be enlarged; or it may have been that the Lord wanted the first offers of salvation to be made only to the chosen people, and later offered to everyone else.

Not only were they authorized to carry Jesus’ message and ministry forward on His behalf, they went with the promise of His provision. They had received the good news of the Kingdom from Jesus without any charge, thus they should give the message away “freely” (v. 8). Rather than bringing money or an extra tunic and sandals, they were to travel light, trusting the Lord to take care of them. They were not even permitted to carry a bag like a beggar might have carried. Instead, they were to learn that the “worker is worthy of his food” (v. 10 NKJV). The Lord would take care of them through the hospitality of those they would meet along the way who would provide for them a place to sleep and food to eat.

Discipleship is a calling that requires full reliance on Jesus. Authority over unclean spirits and disease comes from Him. The same is true of our provision for living in His will. In light of this, it is important for us to live close to Him, free from sinful hindrances and distractions, and attentive in prayer and worship.

The word apostle (v. 2) means “one sent forth.” Why was this an appropriate title for the Twelve?
How is the compassion of Jesus seen in verse 7?

B. Sheep Among Wolves (Matthew 10:11-16)

11 And into whatsoever city or town ye shall enter, enquire who in it is worthy; and there abide till ye go thence. 12 And when ye come into an house, salute it. 13 And if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you. 14 And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet. 15 Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrha in the day of judgment, than for that city. 16 Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves.

Jesus gave His apostles clear instructions about how to enter a city and also a household where they might stay. The term “worthy” (v. 11) would not necessarily refer to someone who was morally upright in this case. More likely, it was someone willing to receive them and the good news they carried with them (D. A. Carson, Matthew & Mark ). When entering into a household, the apostles were to give the typical greeting of “Peace be to this house” (Luke 10:5). But if the household ended up not being “worthy” in the sense of its receptivity to the apostles and the Gospel, they were to let that greeting return to them. This represented a loss of their presence as well as the loss of Jesus himself. A failure to receive the disciples was the same as failure to receive the One who had sent them (see Matt. 10:40). Similarly, if a city was not receptive to them or their message, they were to leave it and “shake off the dust [from their] feet” (v. 14). This was a Jewish way of dissociating from a polluted land and the judgment that would ultimately come to it.

Being a disciple of Jesus Christ opens us up to rejection when the Gospel message we live and proclaim comes into conflict with the spirit of the present age. But that does not mean we are to revel in that rejection and seek to stir up opposition. Instead, Jesus says we are to be “shrewd as serpents and innocent as doves” (v. 16 NASB) concerning those with whom we come into contact. In Near Eastern culture, the serpent was seen as symbolic of prudence, or shrewdness. The dove, on the other hand, was seen as innocent; so much so that it was easily ensnared by trappers. Jesus is urging us to have both qualities at work in our mission as His disciples. Shrewdness by itself can turn into cunning manipulativeness unless it is mixed with dove-like innocence and simplicity. At the same time, innocence and simplicity becomes ignorance and naïveté unless it is combined with serpent-like shrewdness (N. T. Wright, Matthew for Everyone ). A proper balance can be maintained only as we daily rely on God’s enabling grace.

The Worst Mistake

I saw that it is better to make a mistake in one’s first effort at personal religious conversation, and correct that mistake afterward, than not to make any effort. There can be no mistake so bad, in working for an individual soul for Christ, as the fatal mistake of not making an honest endeavor. How many persons refrain from doing anything lest they possibly should do the wrong thing just now! Not doing is the worst of doing.—Henry Clay Trambull

C. Clear Mission (Matthew 28:16-20)

16 Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them. 17 And when they saw him, they worshipped him: but some doubted. 18 And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. 19 Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: 20 Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you always, even unto the end of the world. Amen.

Before His ascension to Heaven, Jesus called His eleven remaining apostles (Judas Iscariot having killed himself) to a mountain in Galilee. Matthew notes the Eleven worshiped Jesus, yet “some doubted” (v. 17). The word doubted here is better understood as “hesitated.” This event was unexpected, and not all of them clearly understood what was happening. Matthew does not mention the Day of Pentecost in his narrative, but certainly the coming of the Spirit would solidify the faith of those hesitant apostles. In the meantime, however, Jesus told them “all authority in heaven and on earth” (v. 18 NLT) had been given to Him. It was right to worship Him.

The commission He gave to those disciples remains our commission to this day. The word “therefore” (v. 19) tells us this mission is rooted in the fact that Jesus has been given all authority. It is our task to make disciples of Jesus from all the nations everywhere, both Jews and Gentiles. Simply put, a disciple is “one who hears, understands, and obeys Jesus’ teaching.” It is important to see from this passage that there is one call—the call to discipleship. There is no distinction to be found here between conversion and discipleship . In other words, one cannot say they are a “convert” and not be a disciple of Jesus. Jesus’ commission does not allow for that possibility.

Why is teaching so critical in our ministry efforts?
What did Jesus say about “the end of the world” (v. 20)?

2. BE ON YOUR GUARD

A. Antagonistic Authorities (Matthew 10:17-20)

17 But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues; 18 And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles. 19 But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak. 20 For it is not ye that speak, but the Spirit of your Father which speaketh in you.

This passage comes on the heels of Jesus’ admonition to be “shrewd as serpents and innocent as doves” (v. 16 NASB). As exciting as it is to be told Jesus’ authority over sickness and evil spirits was being given to them, the disciples also had to be prepared for the inevitable opposition they would face. Jesus’ warning that they would be brought before “the councils” (v. 17) referred to local courts presided over by Jewish elders or priests. The punishment they would receive there could include being flogged with thirteen harsh blows to the chest and twenty-six on the back. To Jesus’ disciples (Jewish believers) this signified their preaching would be rejected among their own people. “Governors and kings” (v. 18) included Roman overseers, and possibly even speaks of persecution beyond Rome. The warning was clear—persecution by governing authorities would be part of what it means to be His disciples on mission.

When we look at Christianity from a global perspective, we realize persecution is a daily threat to followers of Jesus everywhere. Open Doors’ 2020 World Watch list revealed there are over 260 million Christians living in places with high levels of persecution. In 2019, nearly 3,000 Christians were killed for their faith; 9,488 churches and other Christian buildings were attacked; and 3,711 believers were detained without trial, arrested, sentenced, or imprisoned ( opendoorsusa.org ). It might be worthwhile for Christians in parts of the world not facing much opposition to consider whether the Gospel they are preaching has been compromised in some way so as to be more acceptable to the spirit of the age.

When Christians are brought before antagonistic authorities, they are to remember they are there for Jesus’ sake, and they are not left alone. In those moments, they should not be concerned with how they should speak or what they should say (v. 19). Instead, they can rely on the Holy Spirit to speak in and through them as a faithful witness of Jesus Christ (v. 20).

What causes government authorities and religious leaders to oppose Christians?

B. Oppositional Relatives (Matthew 10:21-23)

21 And the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against their parents, and cause them to be put to death. 22 And ye shall be hated of all men for my name's sake: but he that endureth to the end shall be saved. 23 But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come.

If the idea of persecution by governmental authorities was not troubling enough, Jesus made it clear that even families would be divided as a result of the message they were carrying. The apostles themselves should be prepared to face such opposition from their own families. This warning is an echo of Micah 7:6 (which Jesus references in Matt. 10:35-36), which envisioned family division as one of the signs of the last days. This would have been very difficult for the disciples to hear because the Jewish culture greatly valued family loyalty and the honoring of parents.

The opposition they would face was not only going to come from governmental authorities and family members; Jesus extended it to include “all men” (v. 22). This is not meant to be understood in an absolute sense; otherwise it would mean no people would become disciples of Jesus. Instead, “all men” should be taken to mean “people regardless of race, color, or creed.” The disciples would experience this hostility on account of Jesus. Christians who face such opposition must patiently endure it to “the end” of their life or until “the end” of this age in order to be among the “saved” (v. 22). That is not to say we are saved by our works, but our commitment to endure hardship in this way reveals our commitment, or lack thereof, to being a disciple of Jesus Christ.

Verse 23 has been the source of much discussion as to its meaning. In the context of the passage, what makes the most sense is that Jesus is referencing Daniel 7:13, in which the coming of “the Son of man” is not His coming from Heaven to earth, but His coming from earth to Heaven. In other words, this speaks of Jesus’ resurrection and ascension to be the Judge of all the world after His suffering on the cross (N. T. Wright). Certainly, the disciples would not have been able to make it to every city in Israel before the Ascension. But, as with all disciples throughout history, we must continue our mission from Jesus to carry throughout the world. If we experience rejection in one place, then we may need to strategically withdraw to a more receptive place. No matter what opposition we face, we must endure to the end, knowing that one day Jesus will return and we will receive our vindication and reward.

No False Advertising

A “bait and switch” is a form of fraud in which we are offered something desirable which turns out to be something far less than advertised. Jesus’ call to discipleship is the exact opposite of such a tactic. He is very clear to all who would follow Him about what kinds of challenges to expect in this life, but the promised blessing from our heavenly Father is far greater than anything we could imagine in the end!

C. Christ’s Experience (Matthew 10:24-25)

24 The disciple is not above his master, nor the servant above his lord. 25 It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more shall they call them of his household?

At this point, we might be tempted to shrink back from the call to be a disciple of Jesus! It seems to be asking so much of us. But Jesus doesn’t want His disciples to be surprised by any of these things, but instead to consider what He himself endured in His earthly ministry. As Jesus’ disciples, we should not expect to be above the Teacher; and as His servants, we should not expect to be above our Master. Instead, we are called to be like Him. Jesus tells us He had been accused of being Satan himself! Why would those of us who are part of His household expect to experience less?

Since Jesus was called “the prince of demons” (v. 25 NLT), what might we as Christians be called today?

3. DO NOT BE AFRAID

A. God Sees (Matthew 10:26-31)

26 Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known. 27 What I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach ye upon the housetops. 28 And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell. 29 Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father. 30 But the very hairs of your head are all numbered. 31 Fear ye not therefore, ye are of more value than many sparrows.

This study has revealed truths that are difficult to hear. No one seeks out persecution, ridicule, or rejection. The fact that so many over the centuries have experienced these things and have endured faithfully to the end is a testimony of the powerful relationship true disciples of Jesus have with Him.

In her book The Hiding Place , Corrie ten Boom tells how her family became part of the Dutch Underground during the Nazi occupation of Holland. Her family hid Jewish people from the Nazis, knowing they would ultimately face arrest and possible execution for their actions. Corrie tells of a powerful conversation with her father in which she was struggling with fear over their circumstances. Her father asked her, “When you and I go to Amsterdam, when do I give you your ticket?” Corrie responded, “Just before we get on the train.” Her father made his point, saying, “Exactly. And our wise Father in Heaven knows when we’re going to need things, too. Don’t run out ahead of Him, Corrie. When the time comes that some of us will have to die, you will look into your heart and find the strength you need just in time.”

Rather than being afraid, we are called to speak the truth loudly and clearly for all to hear. Jesus told His disciples things He had told no one else. They would be tasked with proclaiming those things. Speaking “upon the [flat] housetops” (v. 27) meant they were to be publicly bold about what they were proclaiming. Eventually, everything hidden would be revealed to all (v. 26). Such bold preaching would inevitably result in various degrees of opposition, and this passage is really about the wrong and right way of being afraid. We can choose to be afraid of people, but the worst they can do is destroy our body (v. 28). In the life to come, we will receive a new body fit for eternity (see 1 Cor. 15:43-44). Or, we can choose to fear God, who is able to “destroy both soul and body in hell” (Matt. 10:28).

No matter what challenges we face as disciples of Jesus, we must never forget the Lord is faithful to His children. Jesus uses the sparrow as a way of demonstrating the magnitude of His care for us. The sparrow was used by the very poor as a source of food because two could be purchased for about 1/16th of a typical day’s wage. Regardless of the value placed on the sparrow by humans, not even one sparrow is missed by God’s sovereign care. How much more will He care for us who are made in His image, being “more valuable to God than a whole flock of sparrows”? (v. 31 NLT). Jesus expresses this idea powerfully to us when He refers to God as “your Father.” God is not a distant being who doesn’t have time for us. He is our “Father” (v. 29). And because of His care of the most seemingly insignificant things, we can be confident in His care for us.

What’s Your Faith Size?

The size of your faith is tied to the size of your God. When you shrink God, you automatically shrink faith. So if you and I have little faith, it’s because we’re operating with a small understanding and view of God.—Tony Evans

B. God Rewards (Matthew 10:32-33)

32 Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven. 33 But whosoever shall deny me before men, him will I also deny before my Father which is in heaven.

In his book Salvation by Allegiance Alone , Matthew Bates says the Greek word translated into English as “faith” could, and often should, be understood not just as “belief” but as “allegiance.” This seems to be in view in these two verses. Jesus says if we claim to be His disciples, we must be willing to acknowledge Him publicly (“confess me before men”). In response, Jesus promises to confess us before His Father. This wording indicates a special relationship between Jesus and the Father, upon which our eternal destiny solely depends (D. A. Carson). If we confess Jesus publicly, He will confess us before the Father. But if we deny Him publicly, He will deny us before the Father. It is a choice of allegiance.

There is no room for a passive form of discipleship. True disciples will live their faith (allegiance) “out loud.” This will take different forms for different people, since not everyone has the same platform and personality. The Holy Spirit works through us in ways that honor the way God made us. Regardless of what it looks and sounds like, disciples of Jesus will proclaim Him with their words and their lives. Ultimately, what Jesus is doing is establishing here and now what it looks like to be the people of God. Those who follow Him are a foretaste of the reality of God’s kingdom that is already active and ultimately will prevail for all eternity.

When is it most difficult to confess Christ? How can today’s study help you to be a bolder witness?

CHRIST’S CLEAR CALL

Jesus’ call to follow Him is clear from the beginning. He calls us to continue His mission in His power and authority. In doing so, we can always trust Him to provide for our needs. He is equally clear about the reality of opposition and persecution. His calling is not always easy and can ultimately cost us dearly. Thankfully, we can rest assured Jesus is always with us; our Father is always mindful of us; and our faithfulness to Him in this life, no matter the circumstances, will be rewarded in the life to come.

Daily Devotions

M. Peter Proclaims the Good News (Acts 2:29-41)

T. Philip Proclaims the Good News (Acts 8:4-8)

W. Saul (Paul) Proclaims the Good News (Acts 9:19-22)

T. Instructions for Peace (Philippians 4:4-9)

F. Instructions for Contentment (1 Timothy 6:3-8)

S. Paul’s Charge to Timothy (1 Timothy 6:11-21)

Adopted from the Evangelical Sunday School Lesson Commentary 2021-2022.

UPSIDE-DOWN LIVING

Wed, 23 Mar 2022 23:05:13 GMT

UPSIDE-DOWN LIVING

1. Unusual Blessings (Matthew 5:1-12)

A. Humble and Hungry (Matthew 5:1-6)

B. Merciful, Pure, and Peaceful (Matthew 5:7-9)

C. Persecuted (Matthew 5:10-12)

2. Called to Make a Difference (Matthew 5:13-16)

A. Salt of the Earth (Matthew 5:13)

B. Light of the World (Matthew 5:14-16)

3. Do Right for Right Reasons (Matthew 6:1-8)

A. Gracious Giving (Matthew 6:1-4)

B. Impactful Praying (Matthew 6:5-8)

Central Truth: The kingdom of God stands in stark contrast to the kingdom of man.

Focus: Analyze Jesus’ challenging words in the Sermon on the Mount and adhere to His teachings.

Evangelism Emphasis: Citizens of God’s kingdom draw sinners to Christ through righteous living.

Text: “Ye are the light of the world. A city that is set on an hill cannot be hid” (Matthew 5:14).

INTRODUCTION

The Sermon on the Mount holds a significant place in Christian thought, yet it is interpreted in a variety of ways. Some see it as a way of Jesus stressing the impossibility of a self-righteous approach to God, thus laying the groundwork for the Apostle Paul’s message of salvation by grace through faith. Others see Jesus’ teachings here as a template for how individuals ought to behave in order to make the world a better place. But these views miss the major point of what Jesus was doing when He delivered these truths.

Jesus was not just a teacher offering a philosophy for this world to live by. He was announcing something that was starting to happen—God was doing a new thing. The Lord was establishing His kingdom, and it does not work the way we would expect. In the Sermon on the Mount, Jesus’ description of life in His kingdom seems upside-down to us. In our way of thinking, good news is related to health, wealth, and prosperity, but Jesus is saying it is the humble, the poor, the mourners, and the peacemakers who are blessed in God’s kingdom.

N. T. Wright said the Sermon on the Mount is both a description of life in the kingdom of God and an invitation for us to participate in it ( Matthew for Everyone ). Just as God had announced His covenant through Moses on a mountain so long before, Jesus, the Son of God, is announcing God’s new covenant with humanity in the Sermon on the Mount.

Without this incomparable teaching, we might be tempted to live our own vision of discipleship in a way that might be easier and less challenging to us. Thus, the Sermon on the Mount is worthy of close study and a focused effort on applying its truth to our daily life.

1. UNUSUAL BLESSINGS

A. Humble and Hungry (Matthew 5:1-6)

1 And seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him: 2 And he opened his mouth, and taught them, saying, 3 Blessed are the poor in spirit: for theirs is the kingdom of heaven. 4 Blessed are they that mourn: for they shall be comforted. 5 Blessed are the meek: for they shall inherit the earth. 6 Blessed are they which do hunger and thirst after righteousness: for they shall be filled.

Matthew says Jesus saw the crowds coming to Him, so He went up on a mountainside. There His disciples came to Him, and He began to teach them. At this point in Matthew’s Gospel, the Twelve had not been chosen, so we do not know who the disciples were who came close to Jesus on the mountain. However, it appears these “disciples” were the main focus of Jesus’ teaching, as opposed to “the multitudes” (v. 1). This further demonstrates the position of the disciple, sitting under the teaching of the Master rather than just being part of a crowd who follows Jesus hoping to benefit from His ministry of healing and miracles.

Jesus began His teaching using the descriptive word “blessed” (v. 3). In common usage, blessed might be understood as “happy” or something similar. However, that does not fit with the way this word would have been used in Aramaic. Instead, it is a term of congratulations and recommendation. One who possesses these qualities should be “envied and emulated” because they make up the “good life” (R. T. France, Matthew ). This is a declaration of the kind of qualities to be celebrated in God’s kingdom and why they are to be celebrated. All of this is based on the announcement that His kingdom was breaking into the world. One day, Heaven and Earth will come together forever after the return of the Lord. Until that time, Jesus instructed us to pray that God’s kingdom will come to bear in the earth right now (see Matt. 6:10). Because of this, those who will follow Jesus must begin to live by the norms of the kingdom of God here and now.

We might read the Beatitudes as a process of Christian growth. With that understanding, humility is seen as the beginning of spiritual growth. Before we can ascend, we must descend. That descent begins with being “poor in spirit” (5:3), and culminates in hungering and thirsting “after righteousness” (v. 6). Being poor in spirit is losing any sense of self-reliance, fully recognizing our need for the Lord’s help. This is accompanied by mourning (or godly sorrow) for sin and its consequences (v. 4). We do not revel our sinfulness but mourn it instead, thereby finding comfort from the Lord. This is a “godly sorrow that leads to repentance” (see 2 Cor. 7:10).

The next step in this descent is marked by meekness . Jesus said “the meek . . . shall inherit the earth” (Matt. 5:5). Meekness is not the same thing as weakness. Being meek means holding our inherent strengths under submission to God. This is done out of a willingness to allow the Lord to direct the outcome of our life. A willingness to lay aside our privileges and authority in order to pursue the will of God is evidence of having the “mind of Christ” (see Phil. 2:5-9).

The final step in this descent is a “hunger and thirst for righteousness” (Matt. 5:6 NKJV). This only comes after we have rejected our former life (poor in spirit, mourning), and our right to assert our own will (meekness). All that is left is a desire for God’s righteousness to be evident in our life and in the world around us. Such a desire is in keeping with God’s will, and it is guaranteed to be fulfilled.

How can we become “poor in spirit” (v. 3)?
Why can the pursuit of righteousness bring satisfaction (v. 6), when other pursuits cannot?

B. Merciful, Pure, and Peaceful (Matthew 5:7-9)

7 Blessed are the merciful: for they shall obtain mercy. 8 Blessed are the pure in heart: for they shall see God. 9 Blessed are the peacemakers: for they shall be called the children of God.

Once we have descended to the point of hungering and thirsting for righteousness, an upward move begins to take place. This growth is marked by mercy , which is “love in action.” As merciful people, we are concerned about the needs of others instead of being self-centered. This mercy is based on an awareness of how much God has been merciful to us. Because we are merciful to others, we “will be shown mercy” (v. 7 NLT).

Jesus also celebrates the disciple who is “pure in heart” (v. 8). To be pure means to be “without mixture.” This is speaking to our motivation. It is possible to do the right things for the wrong reason. But, as a result of the descent into humility and hunger previously referenced, we should be increasingly motivated by a heart of worship and a desire to serve God at all times.

As growing disciples, we will also become “peacemakers” (v. 9). God desires shalom —a state of total well-being for all people. Such a state can come about only through a reconciliation between human beings and God. This is the ministry Christ came to achieve through the shedding of His blood on the cross. True disciples of Jesus Christ have been “reborn and renewed” (2 Cor. 5:17-18 Amp.) and have become part of Jesus’ “ministry of reconciliation” (2 Cor. 5:18 Amp.). With reconciliation being the “ministry” of God’s family, Jesus says peacemakers will be called “the children of God” (Matt. 5:9). Reconciliation with God also involves reconciliation with our neighbor (see v. 24). We look most like our heavenly Father when we are peacemakers.

How can we make peace in our conflict-filled world?

C. Persecuted (Matthew 5:10-12)

10 Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven. 11 Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. 12 Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.

Jesus is clear that a life such as He describes in this sermon will not always be easy. In fact, those who truly seek to follow Jesus and live out the characteristics of life in God’s kingdom will often find themselves at odds with the spirit of the present age. Throughout His ministry, Jesus experienced opposition, culminating in His crucifixion. As disciples of Jesus, we should expect to face varying degrees of opposition as well. But we are not left without comfort. Jesus tells us to “be glad and exceedingly joyful” in those times of opposition because our “reward in heaven is great [absolutely inexhaustible]” (v. 12 Amp.).

The Danger of Discipleship

From a Biblical point of view, identification with the person and work of Jesus Christ places every disciple in danger of persecution, as seen in Jesus’ words: “I send you out as sheep in the midst of wolves” (Matt. 10:16 NASB). We are not called to the same suffering as Christ, since only He could take on the burden of sin and sickness; but we are called to identify with His sufferings, risking everything as His witnesses and ambassadors in the earth.—Ken Anderson

2. CALLED TO MAKE A DIFFERENCE

A. Salt of the Earth (Matthew 5:13)

13 Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.

A significant purpose for salt in the ancient world was the preservation of food. Salt would be rubbed into meat in order to slow its decay. In the same way, God’s people are called to act as a preservative, living in the world in such a way as to act against its “going bad.” The call of Jesus’ disciples was the same as God’s original call to Israel. They were to be a “kingdom of priests” and a “holy nation” (Ex. 19:6; 1 Peter 2:9). Disciples of Jesus are called to act as a salty preservative in the world by conforming to Kingdom standards.

Jesus’ concern for salt that “loses its saltiness” is interesting in that it seems impossible. Strictly speaking, salt is a stable compound of sodium and chloride, but most salt in ancient Israel was taken from salt marshes and contained many impurities. The salt could dissolve, which would only leave behind the impurities and would be of little worth. Even in modern Israel, savorless salt is scattered on the soil of flat roofs, thereby hardening the soil and preventing leaks. As for Jesus’ comment here, the meaning is clear—salt that has lost its saltiness is worthless as a preservative. In the same way, a disciple that has lost their “saltiness” by conforming to the standards of the world instead of God’s kingdom cannot fulfill God’s purpose for their life.

In what ways is secular culture “flavoring” churches rather than churches influencing the culture? How can we change this?

B. Light of the World (Matthew 5:14-16)

14 Ye are the light of the world. A city that is set on an hill cannot be hid. 15 Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. 16 Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.

Whereas salt speaks of being an agent that prevents decay, light represents something more positive in nature. Rather than preventing something from happening, it presents something. Light is an oft-used religious symbol that speaks of purity, truth, and knowledge, and divine revelation (D. A. Carson, Matthew & Mark ). Jesus calls His disciples “the light of the world” (v. 14). Certainly, Israel was intended to be a “light to the Gentiles” (Isa. 42:6; 49:6). God’s intention in calling them as His special people was to reveal Himself to the world in and through them. By doing so, evil would be exposed and the lost would be able to find their way to Him. God’s people are still called to be the light of the world, but now that call is not just to the descendants of Abraham; it is to both Jews and Gentiles who are united in “one new humanity” through faith in Jesus Christ (Eph. 2:14-16 NIV).

Jesus elaborates on the theme of light by speaking of “a city on a hilltop that cannot be hidden” (Matt. 5:14 NLT). This is not one individual light, but the light of many individual disciples on display for the world to see. It is important that we realize the corporate aspect of discipleship. While each of us has a personal relationship with Jesus, that relationship places all of us in a group—the people of God. Jesus said His disciples would be known by their “love for one another” (John 13:35 NKJV). This would not be possible if discipleship were simply about solitude and individuality. Each of us is part of something bigger than ourselves. This is why it is so important for us to faithfully gather together with our brothers and sisters in the church. Together, our individual lights shine like a city on a hill.

Nor does Jesus give us the option of hiding our light (Matt. 5:15). No one lights a lamp and then puts it under a cover. The cover would block the light from shining in the house, and it could extinguish the light. For us as Christians, that cover may represent the fear of people’s opinion, or it may represent conformity to the world system instead of conformity to the kingdom of God. But neither of those can be an option for us. Hiding our light is a denial of the call of God. We are called to shine our light in a darkened world. Jesus says this light is shown by our “good works” on display for all to see (v. 16). The goal is not to make us look good in the eyes of the world, but to glorify our heavenly Father.

Witness Wisely

A man who was trying to be more diligent about witnessing saw an opportunity when he was standing in the “Ten Items or Less” checkout at the grocery store.

“All have sinned,” he began, sincerely looking at the clerk scanning his items.

“Including you, Mac,” she replied, without looking up. “I count twelve items here.”— Humor for Preaching and Teaching

3. DO RIGHT FOR RIGHT REASONS

A. Gracious Giving (Matthew 6:1-4)

1 Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven. 2 Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward. 3 But when thou doest alms, let not thy left hand know what thy right hand doeth: 4 That thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly.

Up to this point in the Sermon on the Mount, Jesus’ focus has been on our external behaviors. There is a clear call for Jesus’ disciples to be a visible witness of the kingdom of God in the earth today. However, it is not just important for us to do the right things. As we move into chapter 6, we see the importance of doing the right things for the right reasons.

In verse 1, Jesus cautions against doing “alms” (“practicing your righteousness,” NASB) before people to be seen of them. Our public acts of obedience, as important as they are, must not be done as a performance to receive admiration from people around us. If we perform pious acts for the purpose of gaining public recognition, we have received our reward; thus, there will be no reward from our heavenly Father.

The idea of receiving reward for our good works is not the problem Jesus is speaking of here. Three times in this chapter alone, Jesus speaks positively about our receiving a reward from our heavenly Father (vv. 4, 6, 18). It is good and right for us to perform our righteous acts before God and trust that He will reward us in the end. Having no thought of reward before we act is not necessary and can even have the effect of putting the focus on satisfying our own lofty ideals of disinterested action instead of pleasing God. Additionally, the goal of waiting to do anything good until we are sure of pure motives will have a paralyzing effect that leads us to ultimately accomplish nothing.

In verse 2, Jesus is operating under the assumption that His disciples will be givers. He says “when you give to the poor” (NASB), not “if you give to the poor.” Jesus is warning about giving in an ostentatious manner, drawing attention to oneself for the sake of notoriety. This would have been the typical practice of Greeks and Romans who gave to public projects in order to achieve popularity. By contrast, Jesus’ disciples should give secretly.

The idea of the left hand not knowing what the right hand is doing (v. 3) is meant to be hyperbole. This image simply conveys the idea that our giving is so much a reflexive action that it almost requires no thought. Rather, it is an overflow of the mercy and compassion God has shown to us, and the love of God that has been shed abroad in our heart by the Holy Spirit (see Rom. 5:5).

How to Give

The ideal is to do things that have to be done publicly in such a way that we focus on God and are not driven by public congratulations. . . . The more we give in private, whether it is writing a check to World Vision or donating canned goods to a relief shelter, the more we will focus on the person in need. Perhaps another way of saying it is that the more secretive we become, the more we are like lights, the more like a city on a hill that cannot be hidden.—Scott McKnight, Sermon on the Mount

B. Impactful Praying (Matthew 6:5-8)

6 But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly. 7 But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking. 8 Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him.

Similar to His instructions for giving, Jesus operates under the assumption that His disciples will be people of prayer. He begins this passage saying, “when you pray” (v. 5 NKJV). This passage should not be understood as a prohibition against public prayer. As Pentecostal people, we value public prayer. This includes concert prayer, where the congregation prays together as one voice in the Spirit and with understanding. Similar to the warning about giving, the concern here is praying publicly for the purpose of being seen, heard, and admired by others. It is better to address such hypocrisy directly by praying “in secret” where no one is around to hear (v. 6).

In verse 7, Jesus warns against the use of “vain repetitions” in our prayers. This is not a prohibition against lengthy prayers or even repetition in prayer. Instead, it challenges the belief that lengthy prayers are more effective, resulting in the need to extend our prayers with meaningless filler. Such behavior can occur in liturgical and extemporaneous types of prayer. Our heavenly Father already knows what we need before we ask (v. 8). He does desire that we take our needs to Him in prayer, but it is not necessary to attempt to convince Him to answer our prayers by coming to Him with “meaningless repetition” (v. 7 NASB). Our relationship with Him is based on His love for us and our love returned to Him. Our prayers should reflect that kind of loving relationship.

Why should praying “in secret” precede praying in public?

OUR HIGH CALLING

Becoming a disciple of Jesus Christ means more than just accepting a set of beliefs or making some kind of verbal confession; it is a total change of lifestyle. At the same time, discipleship is more than just external behaviors with no concern given to the attitude of the heart. Jesus’ challenging words in the Sermon on the Mount help us to realize we have a high calling as His disciples. We must rely on God’s enabling grace in order to be and do everything Jesus requires of us. Thankfully, “The faithful love of the Lord never ends! His mercies never cease. Great is his faithfulness; his mercies begin afresh each morning” (Lam. 3:22-23 NLT).

Daily Devotions

M. The First Blessing (Genesis 1:21-23)

T. Isaac Blesses Jacob (Genesis 27:22-29)

W. God Blesses Your Work (Deuteronomy 2:2-8)

T. Blessed by Not Stumbling (Matthew 11:2-9)

F. Blessed by Faith (Luke 1:39-48)

S. Blessed in Death (Revelation 14:12-14)

Adopted from the Evangelical Sunday School Lesson Commentary 2021-2022.

Photo by Magda Ehlers from Pexels

THE COST OF DISCIPLESHIP

Wed, 16 Mar 2022 23:16:11 GMT

THE COST OF DISCIPLESHIP

1. Be Wholly Devoted to Christ (Luke 9:57-62)

A. Hasty Vow (Luke 9:57-58)

B. Delayed Commitment (Luke 9:59-60)

C. Looking Back (Luke 9:61-62)

2. Love Christ Above All Others (Matthew 10:34-39)

A. A Sword (Matthew 10:34-37)

B. A Cross (Matthew 10:38-39)

3. Deny Yourself and Follow Christ (Matthew 16:21-27)

A. The Right Mind-Set (Matthew 16:21-23)

B. The Right Actions (Matthew 16:24-27)

Central Truth: The Christian life requires total devotion to Christ.

Focus: Count the cost of Christian discipleship and embrace the call to follow Christ.

Evangelism Emphasis: Wholly devoted Christians will draw sinners to Christ.

Text: “He that findeth his life shall lose it: and he that loseth his life for my sake shall find it” (Matthew 10:39).

INTRODUCTION

There are many reasons people come to the point of accepting God’s offer of salvation. Often some kind of crisis event takes place that opens the individual up to a need they have in their life which exceeds their personal capacity. In such a moment, people are more willing to look beyond themselves and their current understanding of their situation. Such an openness provides an avenue for the Holy Spirit to convict and draw that individual to salvation. No matter the situation, we should always be thankful and joyful as another person is reconciled to God because of the life, death, and resurrection of Jesus Christ.

However, it is not enough for someone to come to the Lord during a time of difficulty. When the crisis is over, will the strength of their devotion begin to wane? What will happen when discipleship itself becomes difficult?

True discipleship is a call to be completely devoted to Jesus, no matter the cost. It requires a depth of commitment that is made possible only by God’s grace enabling our faithful response. Such a commitment will manifest in a willingness to endure hardship, as well as a life marked by a Christlike attitude and behavior.

Bill Hull said, “Discipleship isn’t a program or an event; it’s a way of life. It’s not for a limited time, but for our whole life. Discipleship isn’t for beginners alone; it’s for all believers for every day of their life. Discipleship isn’t just one of the things the church does; it is what the church does” ( The Complete Book of Discipleship ).

1. BE WHOLLY DEVOTED TO CHRIST

A. Hasty Vow (Luke 9:57-58)

57 And it came to pass, that, as they went in the way, a certain man said unto him, Lord, I will follow thee whithersoever thou goest. 58 And Jesus said unto him, Foxes have holes, and birds of the air have nests; but the Son of man hath not where to lay his head.

Luke gives us a snapshot of three different types of responses to the call to be a disciple. He uses the term follow to describe this call. The idea of following in terms of discipleship implies more than simply coming in behind someone or moving in the same direction. It also suggests the idea of compliance. If you “follow” in this sense, you position yourself behind someone, moving in the same direction after them in order to imitate them.

The first incident Luke describes was of someone who may have already been walking along the road with Jesus as He traveled through the area. Perhaps it was something compelling in the way Jesus spoke. Or, possibly, it was a result of witnessing a miracle of healing. Whatever the reason, this man told Jesus that he was going to follow Him wherever He went.

Had it been one of us in place of Jesus, we might have been thrilled at the attention. We might think, This man is so moved and impressed that he wants to follow me wherever I go! But, being fully God and anointed by the Holy Spirit, Jesus had the wisdom and presence of mind to understand the need to explore this man’s declaration more deeply. He responded by saying, “Foxes have dens [to live in] and birds have nests, but the Son of Man has no place to lay his head” (v. 58 NIV). Of course, we know from Scripture that Jesus had friends who took care of Him during His ministry. But the implication of His statement to the potential disciple was clear—“I have left everything to fulfill this mission. Are you willing to do the same?” Luke does not record the man’s response, but it appears he was unwilling to pay that kind of price to follow Jesus.

Describe the level of commitment Jesus requires of His followers.

B. Delayed Commitment (Luke 9:59-60)

59 And he said unto another, Follow me. But he said, Lord, suffer me first to go and bury my father. 60 Jesus said unto him, Let the dead bury their dead: but go thou and preach the kingdom of God.

In the second situation Luke describes, Jesus extends the invitation to “follow” Him (v. 59). The person in question seems willing on the surface. All he asks is the opportunity to go and bury his father first. Jesus’ response—“Let the dead bury their dead”—might seem unfeeling to the modern reader.

In order to better understand Jesus’ response, it is helpful to note the cultural practices around the process of burial. The typical pattern for a family would be to bury their loved one the week after their death. Had this man still been in that initial mourning period, he would not have been outside talking with Jesus. However, about a year after the initial burial, once the body had largely decomposed, the elder son would return and transfer the bones to a special type of box called an ossuary , which would have then been placed in the wall of the Temple. So, this man was actually suggesting to wait up to a year to begin following Jesus once this stage of the burial was complete ( The IVP Bible Background Commentary ).

Jesus’ response was to advise this man, “Allow the [spiritually] dead to bury their own dead” (v. 60 Amp.) “The first word dead , in this expression means the ‘spiritually dead,’ the second one the ‘naturally dead.’ The meaning evidently is that funerals may be safely left to those who, being without spiritual life themselves, attach importance to all ceremonies and customs belonging to this life, and are sure to attend to them” (J. C. Ryle, Expository Thoughts on the Gospels ).

We see from this passage that our commitment to follow Jesus has to transcend any other duty or identity we possess. Of course, an important part of following Jesus is to give honor to our fathers and mothers. This passage should not lead us to believe otherwise. But it does clearly demonstrate the priority of the commitment to following Jesus one makes in responding to the call to be a disciple.

Serving the Eternal King

When an individual wishes to join a branch of the military service in the United States, they must recite an oath of enlistment committing to “support and defend the Constitution of the United States against all enemies, foreign and domestic, bear true faith and allegiance to the same, and obey the orders of the President of the United States and the orders of the officers appointed over them.” When we consider that Jesus is the eternal King and His kingdom will know no end, how much more should those who will follow Him be willing to lay down our lives in His service, whatever form that may take?

C. Looking Back (Luke 9:61-62)

61 And another also said, Lord, I will follow thee; but let me first go bid them farewell, which are at home at my house. 62 And Jesus said unto him, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God.

The third example Luke gives in this passage is similar to the first in that an individual volunteers to follow Jesus. In his case, the only stipulation is a desire to return to his house and say goodbye to his loved ones. Jesus again responds in a way that seems abrupt and even demanding when He tells him, “No one who puts his hand to the plow and looks back [to the things left behind] is fit for the kingdom of God” (v. 62 Amp.).

This episode is reminiscent of the call of Elisha in 1 Kings 19:19-21. In that instance, Elijah allowed Elisha to go and say farewell to his family. But in this case, the call to follow Jesus seems to demand even more than the call to become a prophet in the Old Testament. One cannot choose to genuinely follow Jesus and then look back any more than one can expect to plow a straight furrow when looking backward. The call to discipleship requires total commitment to Jesus as reflected in the words of the old song titled “I Have Decided to Follow Jesus” . . . “no turning back, no turning back.”

Today, what does Jesus call us to leave behind in order to follow Him?

2. LOVE CHRIST ABOVE ALL OTHERS

A. A Sword (Matthew 10:34-37)

34 Think not that I am come to send peace on earth: I came not to send peace, but a sword. 35 For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law. 36 And a man's foes shall be they of his own household. 37 He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me.

In this passage, Jesus quotes from Micah 7. There the prophet was speaking of a day of judgment when Assyria would rise up against Israel. In that day, no one would be able to “trust anyone, not even [their] best friend” (v. 5 CEV). It would be every person for himself, with sons disrespecting fathers, and daughters despising mothers (v. 6). Family members would become enemies of one another in an attempt to survive the siege. This paints a terrible picture of suffering and hardship resulting in Jewish people turning their backs on their own family.

Jesus’ use of this powerful imagery is telling. By implication, He is saying He will be so violently rejected that it will cause men and women to divide over Him. Furthermore, He says to His hearers that the call to follow Him is higher than one of the highest duties in Judaism—the love and care of family members. Only God himself could demand a greater love and loyalty. This is not to say one forsakes family members when responding to the call to follow Jesus. It speaks of what is given priority. Everything the disciple of Jesus does is out of the highest commitment to Him, including the care of family members. We are commanded to love others, including our family, but that love proceeds from our “first love”—love for Christ, which is an overflow of God’s love for us (Rom. 5:5).

Furthermore, loving Christ even above family means an individual’s primary identity is being a disciple of Jesus. The priority of the disciple is to follow Jesus for the purpose of emulating Him and living fully out of love for Him. When family characteristics arise that are contrary to this focus, the disciple will choose to keep their focus on following Jesus. A true disciple of Jesus will not allow familial patterns of negative behavior contrary to the way of Jesus to serve as an excuse for not following Him. Because they love Him more than their own family of origin, they will repent and allow Him to transform them into people who look and act like Him, even if their family members don’t understand or agree. The cycle of negative family patterns is thereby broken in the disciple’s life. This transformation has a powerful beneficial effect on generations to come.

No Picking and Choosing

Our common way of avoiding radical discipleship is to be selective: choosing those areas in which commitment suits us and staying away from those areas in which it will be costly. But because Jesus is Lord, we have no right to pick and choose the areas in which we will submit to His authority.—John Stott, The Radical Disciple

B. A Cross (Matthew 10:38-39)

38 And he that taketh not his cross, and followeth after me, is not worthy of me. 39 He that findeth his life shall lose it: and he that loseth his life for my sake shall find it.

We should not become disciples of Jesus because we want life to become easier. Indeed, when we become followers of Jesus, things may seem to get worse before they get better, as we have already seen in this lesson. Jesus used the language of cross-bearing to describe the self-sacrificing nature of discipleship. This would become clearer to His disciples when He began His journey toward Jerusalem and, ultimately, carried a cross to the site of His execution.

We are less than serious about cross-bearing when we speak of it in terms of an inconvenience. We are not “bearing our cross” because we have a job we don’t like or have our routine interrupted by some annoyance. Jesus was using the language of martyrdom. This may sound strange to contemporary Christians who live in parts of the world where we are not putting our lives at risk to follow Jesus. In the United States, for example, we may experience some form of Christian persecution in isolated cases. But when the field of vision is expanded to include Christians around the world, it quickly becomes clear that many believers are literally giving up their lives because of their faith in Jesus.

At the least, we can say cross-bearing will cost us some comfort and convenience. The intersection of the vertical and horizontal beams is instructive in that we could consider them representative of human will intersecting with God’s will. Becoming a disciple of Jesus means submitting our will to His, just as Jesus submitted His will to the Father in the Garden of Gethsemane on the eve of His execution. The intersection of the horizontal and vertical beams can represent for us that place where our will collides with the will of God. There we must be willing to take up our cross and follow Him. Jesus is clear when He said a failure to do this indicates we are “not worthy” of Him.

In verse 39, what does Jesus mean in His statement about finding and losing?

3. DENY YOURSELF AND FOLLOW CHRIST

A. The Right Mind-Set (Matthew 16:21-23)

21 From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. 22 Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. 23 But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men.

This moment in Matthew’s Gospel is when Jesus begins to speak clearly about His suffering and death to the disciples. There is no more veiled language to reference this pending event. Jesus tells them He “must go” to Jerusalem (v. 21), but this is not because He has a fatalistic attitude. As will be shown in His prayer in Gethsemane, Jesus is committed to the will of the Father. As to what that means, Jesus is clear—He must go to Jerusalem, suffer many things from the religious leaders, be killed, and come back to life on the third day (v. 21).

Peter’s response is a shocking deviation from the normal behavior of a disciple in this period of time. It was not considered appropriate for a disciple to rebuke his teacher, much less in public. But Peter does exactly that because he is confused by the words of Jesus. He, like other Jewish people, expected the Messiah to be a triumphant figure, not one who undergoes such suffering. Jesus’ response to Peter is equally shocking: “Get behind Me, Satan!” (v. 23 NKJV).

Why is Jesus responding in such a harsh manner to one of His closest disciples? Perhaps it is because He could hear the same diabolical temptation behind Peter’s words as He had encountered directly in His wilderness experience of temptation (see Matt. 4:1-10; Luke 4:1-13). At that time, Satan tempted Jesus to build His kingdom through displays of power—turning stones into bread or jumping off the pinnacle of the Temple in front of a crowd—or by choosing to worship Satan in exchange for the kingdoms of the world and their glory. The temptation was as clear as it was an evil lie; gain the crown without suffering the cross. And now again, Jesus hears a similar message from His own disciple when He announces His death: “Far be it from You, Lord; this shall not happen to You!” (Matt. 16:22 NKJV). Jesus does not confuse Peter with Satan; He recognizes the voice of the Evil One and rebukes him directly.

How consistent our enemy is; tempting not only Christ himself, but also us to believe it is possible to follow the will of God without taking up our cross, whatever that might be. Like Jesus, we must say, “Get behind me, Satan!” We must have the mind-set of Christ in our willingness to submit to the will of the Father wherever it may take us. We must trust that His purposes will be fulfilled in and through our lives and we will live with Him in eternity.

A Living Thing

When the church becomes an end in itself, it ends. When Sunday school, as great as it is, becomes an end in itself, it ends. When small-group ministry becomes an end in itself, it ends. When the worship service becomes an end in itself, it ends. What we need is for discipleship to become the goal, and then the process never ends. The process is fluid. It is moving. It is active. It is a living thing. It must continue to go on. Every disciple must make disciples.—Robby Gallaty

B. The Right Actions (Matthew 16:24-27)

24 Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. 25 For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. 26 For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? 27 For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works.

Once again, Jesus issued a clear directive for those who would follow Him, echoing the language referenced previously in Matthew 10:38-39. We must be willing to deny ourselves, take up our cross, and follow Him. For Jesus’ disciples hearing the clarifying words of what was about to happen to Him, this statement took on a stark meaning. As has been recounted in church tradition, most of them did become martyrs.

In this passage, we can clearly see the connection between decisions made in the present age and their consequences in eternity. To “save” our life (16:25) is a reference to an unwillingness to bear our cross in favor of accruing the temporary comforts offered by this fallen world system. Such a decision will find in eternity that what we desperately tried to save is ultimately lost. The opposite is true as well. A willingness to forsake comfort and ease in favor of bearing our cross in this life will result in receiving an eternal reward in the life to come. In light of this truth, Jesus points out the foolishness of exchanging our soul for wealth and power offered by this present fallen age (v. 26). What does this world offer that could ever approach the value of our soul?

All of this is assured based on the fact that this same Jesus who was about to suffer and die by human hands will ultimately return in power and glory in the company of His angels (v. 27). At that time, we will be rewarded according to our works. This does not mean salvation can be purchased by our works; Scripture is clear that our works are insufficient to save us. But this passage teaches our work matters so much that it will be the basis for our reward as Jesus’ disciples. Perhaps this is what Paul was referring to in Philippians 2:12 when he said, “Work out your own salvation with fear and trembling.” In that passage, we understand the idea of “working out” as laying hold of the things “for which Christ has also laid hold of [us]” (3:12 NKJV).

Respond to Jesus’ two questions in verse 26.

FORMULA FOR FLOURISHING

We make a mistake when we invite someone to follow Jesus by telling them everything will become easy, will get better immediately, or will all make sense right away. Many times, it is the exact opposite. Only in the new heaven and new earth will we see all things become as they truly should be. Until then, we may think we know what it takes to flourish as a human being (or in Jesus’ words, to “find life”), but only in giving up our own vision of human flourishing in favor of His will do we find what it truly means to flourish. The way to find true life is to lay down our life, pick up the cross, and follow Jesus.

Daily Devotions

M. Total Devotion Brings Favor (2 Kings 20:1-6)

T. A Father’s Plea for Devotion (1 Chronicles 28:1-10)

W. Careless Words Undermine Devotion (Job 15:1-6)

T. Devoted to One Another (Romans 12:9-17)

F. Undivided Devotion (1 Corinthians 7:28-35)

S. Led Away From Pure Devotion (2 Corinthians 11:1-4)

Adopted from the Evangelical Sunday School Lesson Commentary 2021-2022.

THE CALLING OF DISCIPLESHIP

Thu, 10 Mar 2022 00:20:36 GMT

THE CALLING OF DISCIPLESHIP

1. Calling Fishermen to Follow (Matthew 4:18-22)

A. Simon and Andrew (Matthew 4:18-20)

B. James and John (Matthew 4:21-22)

2. Calling Sinners to Repent (Matthew 9:9-13)

A. Matthew’s Call (Matthew 9:9)

B. Jesus’ Purpose (Matthew 9:10-13)

3. Granting Authority to Disciples (Mark 3:7-19)

A. Ministry to a Multitude (Mark 3:7-12)

B. Appointment of Twelve (Mark 3:13-19)

Central Truth: Jesus calls all people to become His disciples.

Focus: Examine Jesus’ call to discipleship and follow Him as disciples.

Evangelism Emphasis: Jesus calls His disciples to make disciples.

Text: “He [Jesus] saith unto them, Follow me, and I will make you fishers of men” (Matthew 4:19).

INTRODUCTION

There is often a tendency to gloss over historical figures, looking at them from the benefit of hindsight, knowing what they ultimately did—good or bad—and allow those things to define our understanding of them. But when we do this, we tend to overlook their humanness. It is helpful to try to understand the circumstances of their lives, their motivations, their families, and the influence of the prevailing culture. When we make that effort, we often have a greater appreciation for who they really were; and that results in a greater awareness of how their circumstances and actions can inform our own.

This is true of those first followers of Jesus. It is easy to sanctify them in our minds (or in the case of Judas, to vilify them). However, when we stop to reflect on the circumstances of their lives when Jesus called them as well as the nature of their responses to that call, we catch a glimpse of who they really were. They were ordinary people in ordinary circumstances who met an extraordinary Savior. They didn’t know for sure who He was at the beginning. That only started to become clear toward the end of His time on earth with them. But they were willing to follow Him regardless.

1. CALLING FISHERMEN TO FOLLOW

A. Simon and Andrew (Matthew 4:18-20)

18 And Jesus, walking by the sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea: for they were fishers. 19 And he saith unto them, Follow me, and I will make you fishers of men. 20 And they straightway left their nets, and followed him.

Fishermen were an important part of the Galilean economy and, as such, would have made a good living by the standards of their time. They were not merely fishing on the bank of the water; they were businessmen engaged in their livelihood when Jesus called them. Consider the possibility of the timing of the call to Simon and Andrew in light of what is recorded in John 1:35-51. Based on this passage, it seems possible that Simon and Andrew, along with Philip and Nathanael, had set out to follow Jesus at an earlier date. If so, they eventually returned to their normal work of fishing. If that is the case, this would indicate they experienced a deepening understanding over time as to what discipleship would require of them. We see something similar when the disciples returned to fishing after Jesus’ resurrection in John 21.

We need not lose sight of the humanness of Jesus’ disciples. They were ordinary men, no different than any of us today. What Jesus was asking of them was not a small thing, but a total change in how they lived. They would be walking away from their livelihood and all they had known in order to follow Jesus. We have the benefit of hindsight, but they had no idea what was ahead of them. Regardless of whatever decision-making process they had to undergo, ultimately they responded to an extraordinary calling to follow Jesus. In this case, Jesus tied their calling to their vocation by using the term “fishers of men.” They were not just going to support Jesus’ ministry; they were to become students of the Master, ultimately called to gather men and women to become His followers as well.

How is fishing like evangelism? How is it different?

B. James and John (Matthew 4:21-22)

21 And going on from thence, he saw other two brethren, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets; and he called them. 22 And they immediately left the ship and their father, and followed him.

In similar fashion to the call of Simon and Andrew, Jesus came upon James and John, two brothers who were working with their father, Zebedee, in the family fishing business. When Jesus encountered them, they were mending their nets after a night of fishing. He called to them, inviting them to follow Him. Just as he did with Simon and Andrew, Matthew stresses the immediacy of their response. At once, James and John left the boat and their father, and followed Jesus.

Not only did James and John leave behind a lucrative fishing operation to follow Jesus, they left behind the family business. Such an act could have easily led to them being dishonored in the community. An honorable son would never abandon his father and the business he had worked hard to develop in preparation for them to take it over! Such behavior is meant for us to understand the radical commitment these men were making to follow Jesus. The two brothers left everything behind, even risking their reputation in the community, to follow Him. Even more amazingly, they had no idea where that would lead! Simon, Andrew, and James had no idea that they would eventually become martyrs. (Tradition suggests John was not martyred.) Nor did they have any idea of the impact their lives would have in the spread of the Gospel in the world in the days to come. All they knew is Jesus had called out to them to follow Him, and follow Him they did!

It is the same today as men and women of all walks of life choose to surrender all and follow Jesus. Some choose to follow Jesus instead of pursuing a potentially lucrative career in some field or another. Some choose the path of honesty, integrity, and compassion and, in doing so, sacrifice a life of comfort and ease because Jesus calls them to follow Him.

Why would these men, and so many others like them, choose to follow Jesus in this way? The only answer that makes sense is there was something about Jesus himself—His presence and His personality. That same presence is still moving among us today by the Holy Spirit. We experience it as we read about Him in the Gospel accounts of His life and ministry. And we experience it as His call to follow Him breaks through—sometimes suddenly, sometimes slowly until it cannot be ignored any longer (N.T. Wright, Matthew for Everyone ). In an age when it seems like so much effort is given to draw people to Christ through various means such as entertainment, special activities, and self-help strategies, it is worthwhile to remember what drew these first disciples. We don’t need Jesus and something else; we just need to encounter Jesus. And, like the first disciples, we have no idea where that call will take us. All we know is Jesus is calling us, so we need to respond.

Risking Everything

Being a Christian requires betting your life on the truth of the Gospel and committing yourself with all the risks involved. It requires the abandonment of the securities that this world has to offer, and that you launch out into unknown waters where the threats are great.—Tony Campolo

2. CALLING SINNERS TO REPENT

A. Matthew’s Call (Matthew 9:9)

9 And as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the receipt of custom: and he saith unto him, Follow me. And he arose, and followed him.

Jesus did not just seek out one type of person to follow Him. His band of disciples had different backgrounds, some of which were not as honorable. This is clearly in view in Matthew’s call recorded here.

To understand the significance of Matthew’s calling, we must understand the way tax collectors were viewed among the Jews during this time period. They were despised for several reasons. First, the taxation scheme they participated in was seen as largely corrupt, thus Jews who collected those taxes were seen as traitors for collecting them from fellow Jews on behalf of the pagan Roman government. Second, they were considered potentially unclean due to possible contamination from the Gentiles with whom they associated. Taken together, these issues resulted in tax collectors in Jesus’ day being associated with harlots and other public sinners. Thus, it may have been shocking to realize Jesus would approach such a person and call him to become one of His disciples.

It seems Matthew was humbled by this experience because, in this verse, he says when Jesus called to him, he simply “got up and followed Him” (NASB). Luke’s account of Matthew’s calling is more generous when he reports Matthew (Luke refers to him as Levi) “left everything behind, and got up and began to follow Him” (Luke 5:27-28 NASB). Although Matthew was despised, he had a lucrative job, even more than the fishermen, which he surrendered in order to follow Jesus’ call.

It should encourage us all that Jesus would choose someone so unlikely as Matthew to entrust with carrying the Gospel. That fact sends a powerful message about God’s capacity for love, forgiveness, and restoration. Considering that Matthew must have been fluent in the Aramaic and Greek languages and had a demonstrated capacity for record-keeping, should it surprise us that he would be chosen for the task of writing this Gospel?

Not Just the Best Ones

Jesus didn’t care what people thought of Him or His ragtag group of rookie preachers. Jesus somehow knew that fishermen might make the best fishers of men, and a former tax collector would make it very clear that no one lives outside of the parameters of the grace of God. It was somehow commonsense to Jesus that normal people would be more apt to reach normal people. Jesus was illustrating to us that the Kingdom was for everyone, not just the best ones.—Johnnie Moore, Dirty God

B. Jesus’ Purpose (Matthew 9:10-13)

10 And it came to pass, as Jesus sat at meat in the house, behold, many publicans and sinners came and sat down with him and his disciples. 11 And when the Pharisees saw it, they said unto his disciples, Why eateth your Master with publicans and sinners? 12 But when Jesus heard that, he said unto them, They that be whole need not a physician, but they that are sick. 13 But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance.

Because of the reputation of tax collectors in Jesus’ day, it would have been unthinkable to sit down to eat with them. But that is exactly what Jesus did, thus triggering a response from the Pharisees. Table fellowship was an indication of close relationships among those sharing it. Because the Pharisees were so scrupulous about their special rules for eating, they were particularly mindful of who they ate with, especially “tax collectors and sinners” (v. 10 NKJV). They could not understand why Jesus, a wise teacher, would not share their convictions (Craig S. Keener, The IVP Bible Background Commentary ).

Jesus’ response to the Pharisees’ question was curt—“Those who are well have no need of a physician, but those who are sick” (v. 12 NKJV). The phrase “go and learn what this means” (v. 13 NKJV) was a rabbinic formula used to instruct those who needed to study the Scripture text further. How ironic that Jesus would say this to Pharisees who prided themselves on their mastery of and conformity to Scripture! The passage Jesus referred them to is found in Hosea 6:6, where the prophet equated “mercy” with covenant love, which is greater than “sacrifice.” Hosea’s hearers were practicing formal religious rituals, but their worship had lost its center of meaning. The Pharisees in Jesus’ day were doing the same thing. They had been attentive to all the outward matters of ceremonial purity, but their efforts were missing the point. Their religious experience was a shell with no heart, and that was being revealed in their attitude toward tax collectors and sinners.

In light of this, Jesus’ final words in Matthew 9:13 make more sense to us. He was not saying the Pharisees were righteous and thus did not need Him. In fact, righteousness required to “enter into the kingdom of heaven” would have to “exceed the righteousness of the scribes and Pharisees” (5:20). The only way that could be possible was for righteousness to go deeper than Pharisaic righteousness.

Instead of the emphasis being given to external ritual, God wants our heart. His priority is holy love as we see in Jesus’ Great Commandment (22:36-40). But such a priority does not mean our external behaviors have no significance. Instead, right behavior should flow from a mind filled with the knowledge of God and a heart filled with God’s holy love. Much like the Pharisees, there are people today who have put their faith in their ability to live up to certain standards, at least as they understand them. Such self-righteous people will not receive the gospel of Jesus Christ. Jesus has come for those who realize their need for Him and will respond to His call to repent and follow Him.

Describe the guest list for this dinner party. Why did Matthew hold this event? How should we follow Matthew’s example?

3. GRANTING AUTHORITY TO DISCIPLES

A. Ministry to a Multitude (Mark 3:7-12)

7 But Jesus withdrew himself with his disciples to the sea: and a great multitude from Galilee followed him, and from Judaea, 8 And from Jerusalem, and from Idumaea, and from beyond Jordan; and they about Tyre and Sidon, a great multitude, when they had heard what great things he did, came unto him. 9 And he spake to his disciples, that a small ship should wait on him because of the multitude, lest they should throng him. 10 For he had healed many; insomuch that they pressed upon him for to touch him, as many as had plagues. 11 And unclean spirits, when they saw him, fell down before him, and cried, saying, Thou art the Son of God. 12 And he straitly charged them that they should not make him known.

Jesus withdrew “with his disciples” and they were followed by a “great multitude” (v. 7). Perhaps Mark distinguishes between these two groups because of why they were there. It was one thing to be a disciple of Jesus, but why was the crowd there? They had heard Jesus was able to heal all sorts of diseases. Imagine how exciting it would be to hear of someone with such abilities when the medicine of the day was very limited in its ability to help anyone at all!

In spite of why the crowds came, Jesus placed priority on His proclamation of the good news of the kingdom of God. That is what He had come to do (Mark 1:38). The miracles He did were meant to confirm what He was saying. The kingdom of God was at hand!

On this occasion, the response to Jesus’ ministry was so great that the press of the crowds threatened to crush Him (3:9). They believed all they had to do was touch the Healer, so they pushed in for their opportunity for healing (v. 10). It became necessary for His disciples to have a boat ready for Him to get into in case it became too much for Him.

In verse 11, we see the response of unclean spirits to what Jesus was doing. They realized who Jesus was, even if the crowd didn’t. The people “pressed about Him,” but the evil spirits “fell down before Him” and cried out, “You are the Son of God” (vv. 10-11 NKJV). The evil spirits recognized they were in the presence of One greater than themselves. But, rather than being an act of worship on their part, this was actually an attempt to stop Jesus’ mission from being fulfilled. Probably no one at this point imagined Jesus was the long-awaited Messiah. It is possible His disciples had begun to guess it. But, in calling Him the Son of God, these evil spirits were making that known. The result of such a rumor getting out would have caused a great deal of problem with Herod Antipas, so Jesus silenced the evil spirits (v. 12). This is what Biblical scholars have referred to as the “Messianic secret.” Only at Jesus’ trial would He no longer try to hide the reality of who He was, and the secret would be open for everyone to see (Alan Cole, Mark ).

How did Jesus express His authority over sickness (v. 10) and over evil spirits (v. 12)?

B. Appointment of Twelve (Mark 3:13-19)

13 And he goeth up into a mountain, and calleth unto him whom he would: and they came unto him. 14 And he ordained twelve, that they should be with him, and that he might send them forth to preach, 15 And to have power to heal sicknesses, and to cast out devils: 16 And Simon he surnamed Peter; 17 And James the son of Zebedee, and John the brother of James; and he surnamed them Boanerges, which is, The sons of thunder: 18 And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alphaeus, and Thaddaeus, and Simon the Canaanite, 19 And Judas Iscariot, which also betrayed him: and they went into an house.

From this point on in his Gospel, when Mark refers to the “disciples,” he is almost always referring to the twelve men listed here. Mark notes that Jesus called the disciples to Himself, rather than the other way around. Typically, disciples in Jesus’ day would seek out a teacher, but here Jesus is taking the initiative (Walter W. Wessel and Mark L. Strauss, Matthew & Mark ).

The significance of Jesus calling twelve disciples might be lost on the modern reader, but it would not have been lost to these Jewish men and the early Jewish Christians who came after them. The nation of Israel was founded on twelve tribes. So, when Jesus “appointed twelve” of His followers “that they would be with Him and that He could send them out to preach” (v. 14 NASB), He was sending a clear signal. This mission was not just about healing people or even about general spiritual awakening. Jesus was starting something new that would be the fulfillment of all the Jewish expectations and longing. But His kingdom wasn’t going to be established in the way they expected. One of the Twelve was even a traitor, but God would end up using that fact to accomplish His purposes in the end.

Another point of interest concerning the call of these disciples is found in the diversity of the group. In addition to the successful fishermen and the hated tax collector discussed earlier in the lesson, there is “Simon the Zealot” (v. 18 NASB). The term zealot likely means this man was associated with a group bent on the violent overthrow of the Roman oppressors. One can only imagine the challenge of navigating the relationship of Simon the Zealot with Matthew, who had collected taxes for Rome! Then there is Judas Iscariot, who would ultimately betray Jesus to the authorities, resulting in Jesus’ arrest and execution. What an unlikely group to start out with! But these are the ones Jesus called and sent out with His authority to preach, to heal sicknesses, and to cast out demons (vv. 14-15). The rest is history.

Inclusive Invitation

For some people, the school playground holds fond memories of games like kickball and basketball. However, for others the memories are painful as they recall being the last one picked for a team, only being selected then because no one else was left! Thankfully, that is not the experience of anyone who encounters Jesus Christ. The invitation to follow Him is given to us, no matter our experiences on a school playground or anywhere else.

CALL TO DISCIPLESHIP

Jesus’ call to discipleship is not limited to a particular type of person. This study has shown His tendency to call those who are seemingly the most unlikely to follow Him. And when they responded faithfully, they were given the opportunity to participate in a mission that would change the world. In light of this truth, it is important that we do not prejudge those who desire to follow Jesus. No matter a person’s past, whether they are successful in the eyes of the world, or they are lumped together with the worst of society, Jesus invites “whosoever will” to follow Him.

Daily Devotions

M. Adam’s Calling and Responsibilities (Genesis 2:8-17)

T. The Call of Abram (Abraham) (Genesis 12:1-5)

W. The Call of Moses (Exodus 3:1-10)

T. The Call of Joshua (Deuteronomy 31:14-15, 23; 34:9)

F. The Call of Saul (Paul) (Acts 9:1-6, 10-18)

S. Timothy’s Confidence in His Calling (2 Timothy 1:3-8)

Adopted from the Evangelical Sunday School Lesson Commentary 2021-2022.

VICTORY IN JESUS

Wed, 02 Mar 2022 23:15:15 GMT

VICTORY IN JESUS

1. Utilize Spiritual Weapons (2 Corinthians 10:1-6)

A. How Not to Fight (2 Corinthians 10:1-3)

B. God’s Mighty Weapons (2 Corinthians 10:4-6)

2. Authority and Power of Christ (Colossians 2:9-15)

A. The Fullness of God (Colossians 2:9-12)

B. Evil Forces Disarmed (Colossians 2:13-15)

3. Submit to God; Resist the Devil (James 4:4-10; 1 Peter 5:6-10)

A. Humble Yourself (James 4:4-10)

B. Stand Firm (1 Peter 5:6-10)

Central Truth: Christians are set free from the power of Satan through victory in Jesus Christ.

Focus: Recognize and rely on Christ’s supremacy over Satan.

Evangelism Emphasis: Jesus Christ delivers sinners from the bondage of Satan.

Text: “Submit yourselves therefore to God. Resist the devil, and he will flee from you” (James 4:7).

INTRODUCTION

Many well-meaning preachers have exclaimed, “We need to be like the New Testament church!” They believe the apostolic church to be the standard of truth and holiness. In the last few weeks, we have seen that the New Testament church did indeed have the true Faith; but it also suffered from false prophets, false teachers, and immoral members.

The church at Corinth was renowned for its spiritual gifts (1 Cor. 14:12), but notorious for its divisions, carnality, immorality, and false apostles (1 Cor. 3:1-3; 2 Cor. 11:13). The church at Colossae was captivated by the influences of false teachers, most likely Jews who were influenced by pagan philosophies and traditions (Col. 2:8). The churches to whom James wrote were Jewish believers in Jesus who were tempted by worldliness that was manifested in social discord, quarrels, arrogance, selfish ambition, and double-mindedness (James 4:1-4). Peter wrote to Christians who were persecuted, struggling to remain faithful, and engaged in a great spiritual conflict. Each apostle was writing to encourage believers that Jesus Christ is the all-sufficient Warrior.

1. UTILIZE SPIRITUAL WEAPONS

A. How Not to Fight (2 Corinthians 10:1-3)

1 Now I Paul myself beseech you by the meekness and gentleness of Christ, who in presence am base among you, but being absent am bold toward you: 2 But I beseech you, that I may not be bold when I am present with that confidence, wherewith I think to be bold against some, which think of us as if we walked according to the flesh. 3 For though we walk in the flesh, we do not war after the flesh.

The opponents of Christ, and Paul, at Corinth were false apostles, “deceitful workers, disguising themselves as apostles of Christ” (11:13 NASB). The false apostles were deeply embedded in the church and had the support of many believers. They were arrogant and boastful, articulate and self-sufficient. The false apostles must be confronted, lest they continue to exercise undue authority and lead the church into apostasy (vv. 2-4). So, how does a faithful leader confront trouble-makers in a church?

Paul sought to encourage the Corinthians in the “meekness and gentleness of Christ” (10:1). The Greek word parakaleō (“beseech, urge, appeal”) speaks to Paul’s tone of voice. Paul did not command his audience in an authoritarian manner, but appealed to them as a caring father (v. 2). Paul did not confront his opponents arrogantly or belligerently, but with meekness and gentleness. Meekness and gentleness represent the character of Christ and, therefore, the example of Christian behavior. Paul’s opponents believed him to be timid and weak. To the contrary, meekness and gentleness signify the power of the Holy Spirit (Gal. 5:22-23).

The Greek word translated as meekness , signifies “a mild and gentle friendliness, the opposite of brusqueness or sudden anger” (Colin G. Kruse, 2 Corinthians ). When Jesus was being interrogated, “He did not retaliate when he was insulted, nor threaten revenge when he suffered” (1 Peter 2:23 NLT). The Greek word gentleness signifies “graciousness.” Just as Christ was gracious to sinners, Paul was gracious to his opponents at Corinth.

False apostles must be confronted, and sinners must be disciplined; but it is essential that these actions include forgiveness, comfort, and love (2 Cor. 2:5-7). The ultimate goal of confrontation and discipline is “reconciliation” (5:18-20). When Christians act in arrogance and anger, Satan has the advantage (Eph. 4:26-27).

Just as Paul resisted an authoritarian model of leadership, he resisted the temptation to act with boldness and confidence, which might be interpreted as haughtiness —to act arrogantly superior and disdainful. This type of behavior does not represent the temperament of the Holy Spirit, but is “according to the flesh” (2 Cor. 10:2). Although Christians “walk in the flesh” (v. 3)—that is, live in this present world—we are not to be conformed to the ways of the world (Rom. 12:2). Although false apostles must be resisted, they are not to be persecuted.

What is the difference between living “in the flesh” (v. 3) and living “according to the flesh” (v. 2 NKJV)?

B. God’s Mighty Weapons (2 Corinthians 10:4-6)

4 (For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds;) 5 Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ; 6 And having in a readiness to revenge all disobedience, when your obedience is fulfilled.

Paul speaks of meekness, gentleness, and warfare with the same breath. This emphasizes the nature of the Christian’s spiritual struggle. Our weapons are “not carnal” (v. 4), “not physical [weapons of flesh and blood]” (Amp.). When Jesus was arrested, Peter defended the Lord with a sword. Jesus rebuked him: “Put your sword in its place, for all who take the sword will perish by the sword” (Matt. 26:52 NKJV). The threat against Jesus was of a violent and physical nature, but His defense would be neither. Jesus was vindicated not by an army of warrior angels (v. 53), but “with power, according to the Spirit of holiness, by the resurrection from the dead” (Rom. 1:4 NKJV).

The weapons of spiritual warfare are “mighty through God” (2 Cor. 10:4). The battle for the kingdom of God will not be won with the force of human power, intellect, or ingenuity. This is God’s battle, and it will be fought on His terms. In this battle, standing in the Faith will overcome a demonic assault; righteousness will defend against the fiery arrows of the enemy; an infantry of men and women ready to proclaim the Gospel will overcome the hordes of false teachers; words inspired by God will rebuke doctrines of demons; and praying in the Spirit will be the Christian’s call to battle (see Eph. 6:10-18).

Paul used military metaphors to signify the objectives of spiritual warfare. Christian warriors are to pull down strongholds, cast down imaginations, and take every human thought into captivity. The word translated as strongholds was sometimes used in reference to persuasive words or reasonable arguments in philosophical debates (Kruse). Various Jewish and Greco-Roman philosophies had gained an audience in the Corinthian church. The false apostles were exalting their human-inspired philosophies above the knowledge of God.

Paul was adamant that the gospel of Christ is superior to all the philosophies of the human imagination. Those who oppose the Gospel must be confronted (2 Cor. 10:6). In some cases, false apostles must be excommunicated. In other cases, God would act to judge those in rebellion (Acts 5:1-11; 1 Cor. 11:29-30).

Violence Is Wrong

Religious violence has marred human history, and some who claimed to follow the Prince of Peace have been guilty. Michael Sattler was a leader of the Anabaptist Movement in Germany during the Great Reformation. In 1527, Sattler was arrested and charged with several heresies against the Catholic Church. He was convicted, tortured, and burned to death. Lest we attribute this horrible act to the evils of Medieval Catholicism, we should be reminded that Protestants, likewise, committed acts of violence against Catholics. Violence is never the way to resist heretics and opponents in the Church. Brutality in the name of Christ is blasphemy.

2. AUTHORITY AND POWER OF CHRIST

A. The Fullness of God (Colossians 2:9-12)

9 For in him dwelleth all the fulness of the Godhead bodily. 10 And ye are complete in him, which is the head of all principality and power. 11 In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: 12 Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead.

The religious imagination of the ancient world was filled with various gods and demigods, angels and demons, and other supernatural beings demanding the attention of the people. Paul declared that in Christ “dwells all the fullness of the Godhead bodily” (v. 9 NKJV; cf. 1:19). Jesus is not simply Godlike; Jesus is God. The word bodily signifies the Incarnation—God living among humanity as human (John 1:14). Jesus Christ was unique among the gods of ancient Rome. Christ is not a demigod—part divine and part human. Jesus Christ is fully divine and fully human, one undivided person with two natures.

Paul emphasized the fullness of the Godhead in contrast to the “empty deceit” of the human philosophies associated with diverse religious sects (Col. 2:8 NKJV). Jesus Christ is the divine-human One who possesses all of God’s wisdom, knowledge, and power. Therefore, the gods are revealed to be powerless idols, and their false prophets are exposed as frauds (1 Cor. 8:4-6).

Jesus is the “head of all principality and power” (Col. 2:10)—all rulers and authorities. Christ is the Creator, the source of all created beings in heaven and earth (1:16), including the spiritual rulers and authorities, those “unseen forces working in the world through pagan religion, astrology, or magic” which “tyrannized human beings” (N. T. Wright, Colossians and Philemon ).

The divine-human Christ is the mediator between God and humankind who fully identifies with human suffering (1 Tim. 2:5; Heb. 2:17-18). Paul said believers are “complete” in Christ (Col. 2:10), which signifies fullness. Just as Christ is the fullness of God, believers are filled with Christ. In other words, whereas false religious systems leave humans empty, Jesus is all we need. Christians need not fear the powers of this age, because the divine-human Christ has authority over all.

Paul speaks of the believer’s salvation and victory by drawing a parallel between circumcision and baptism (vv. 11-12). In Christ, believers have experienced “the circumcision made without hands.” Since the days of Abraham, circumcision (cutting away the foreskin of the penis) had signified the covenant of faithfulness between God and His people (Gen. 17:10-14; Acts 7:8). While the rite of physical circumcision is not a Christian practice (Acts 15:22-29), believers experience a circumcision “which is of the heart, by the Spirit” (Rom. 2:29 NASB). The heart is the center of the human will and affections. The implication is that the human heart has become hardened, or calloused, against God. Through circumcision by the Spirit, the hardened heart is transformed into a heart of flesh and human affections are turned toward the will of God (Ezek. 11:19-20; 36:26-27). In Paul’s words, “the body of the sins of the flesh” (Col. 2:11) is sanctified so believers may resist their sinful passions and walk according to the ways of the Holy Spirit (Rom. 6:6).

The circumcision of the heart is signified in water baptism. Just as circumcision was the covenant sign for the descendants of Abraham, water baptism is the covenant sign for all who believe in Jesus Christ (Mark 16:16; Acts 2:38). Baptism is a sign of “faith in the working of God” (Col. 2:12 NKJV)—a symbol of being united with Christ and an expression of allegiance to Christ. Baptism signifies the death of the sinful human and resurrection to new life (Rom. 6:3-5). Baptism signifies “the washing of regeneration and renewing of the Holy Spirit” (Titus 3:5 NKJV); it is the seal of the Spirit, and anticipates the baptism in the Holy Spirit (Eph. 1:13; 3:19).

What does it mean to be made “complete” in Christ (vv. 9-10)?
Why is water baptism vital?

B. Evil Forces Disarmed (Colossians 2:13-15)

13 And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses; 14 Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross; 15 And having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it.

Our victory over the forces of evil is totally the work of the resurrected Jesus Christ. Paul declared, “He made you alive together with Him” (v. 13 NASB). Without Christ, we were “dead” in our sins, and dead people are powerless to help themselves. As the dead body of Jesus lay in the grave, the Holy Spirit raised Him from the dead; and the same Holy Spirit gives life to all who believe in Jesus (Rom. 8:11). It is the resurrection from the dead, through the power of the Holy Spirit, that declared Jesus Christ to be the “Son of God with power” (1:4). In His resurrection, Jesus once for all defeated the powers of sin and death and triumphed over the rulers and authorities, both physical and spiritual, of this present corrupt age.

In Colossians 3:15, the Greek word apekduomai (“spoiled, disarmed, stripped”) is a military metaphor which signifies the utter defeat and humiliation of the enemy. In ancient Rome, defeated armies were paraded through the streets naked and in chains. Here we see the great irony of the Gospel: Christ, who was stripped and humiliated on the cross as an enemy of the Roman authorities (John 19:23-24), was raised in glory and victory over all God’s enemies. The cross was meant to be the victory of the powers of darkness over the kingdom of God. Instead, the cross is the symbol of their humiliation.

More and More Alive

Jesus transcends our every limitation and boundary and enables us to do things we never would have been capable of aside from Him. He is the only One who can give us life before death as well as life hereafter. Without Him, we die a little every day. With Him as our Savior, we become more and more alive.—Stormie Omartian

3. SUBMIT TO GOD; RESIST THE DEVIL

A. Humble Yourself (James 4:4-10)

4 Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God. 5 Do ye think that the scripture saith in vain, The spirit that dwelleth in us lusteth to envy? 6 But he giveth more grace. Wherefore he saith, God resisteth the proud, but giveth grace unto the humble. 7 Submit yourselves therefore to God. Resist the devil, and he will flee from you. 8 Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded. 9 Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. 10 Humble yourselves in the sight of the Lord, and he shall lift you up.

The powers of darkness have been defeated by the risen Christ, so they are not an existential threat to Christianity. The greatest threat to Christians is the love of this world. Even with hearts transformed by the power of the Spirit, the temptation to love the world is a continuous struggle. James accused his readers of being “adulterers and adulteresses” (v. 4). James was using the language of the Old Testament prophets who accused the people of God of spiritual adultery—giving their devotion to the gods of this world (Jer. 3:20; Ezek. 16:23-34). James had encouraged his audience to “keep oneself unstained by the world” (James 1:27 NASB). James’ concern does not seem to be idolatry. In other words, his audience was not practicing pagan religions, or following after false prophets. But, they had opened their hearts to the ways of the world—gossiping and lying (1:26); social prejudice (2:1); jealousy, arrogance, and selfish ambition (3:14-16); and the love of money (5:1-6). They heard the word, but were not “doers” of the word (1:22-23); and their faith was without works (2:14-17). James insisted that true faith is manifested in works of love toward others (2:8). The true faith is more than belief—it must include action.

James’ audience had become “a friend of the world” (4:4). Earlier he spoke of Abraham as “the friend of God” (2:23). Abraham is the exemplar of faithfulness to God. Abraham’s heart was undivided—his primary allegiance was to God. In the ancient world, friendship was a lifelong covenant between people with shared values and loyalties. James’ audience broke its friendship covenant with God, and made a friendship covenant with the world. The world is the “enemy of God,” and to love the world is “enmity with God” (4:4).

The condition of the heart is revealed in the speech and actions of the person. Just as a faithful heart is proven in good works, a hate-filled heart is manifested in hostility. In the words of Jesus, “No man can serve two masters: for either he will hate the one, and love the other” (Matt. 6:24).

The words of James 4:5—“The spirit that dwelleth in us lusteth to envy”—are difficult to understand. There are three possibilities. First, the spirit refers to the Holy Spirit; second, the spirit refers to the human spirit ; or, third, the spirit refers to an evil spirit, an evil attitude that provokes conflict. The first option is preferred: “He jealously desires the Spirit which He has made to dwell in us” (4:5 NASB). God is “jealous” (Ex. 20:5; Deut. 4:24), and, in divine jealousy, God has placed the Holy Spirit within His people, and the Spirit is consistently working to turn our hearts away from the world and back to God. James is calling believers to repent of the passions and lusts which provoke conflict with God. God gives the Holy Spirit as “a greater grace” (James 4:6 NASB) that empowers believers to overcome their passions and lusts.

Verse 6 continues, “God resisteth the proud.” It can also be said that the proud resist God. Human arrogance is the greatest offense against God, for in arrogance humans see themselves as God’s moral equal. Arrogant humans prefer self-righteousness over the grace and righteousness of God. Arrogant humans resist the laws of God and do what is right in their own eyes (Judg. 17:6). God withholds grace from the proud and gives them over to the depravity of their own minds (Rom. 1:28). However, “[God] gives grace to the humble” (James 4:6 NKJV). Humility before God is manifested in submission to the will and ways of God. That means Christians are to cease resisting the Spirit, stop resisting God’s grace, and resist the devil (v. 7). Friendship with God means to be an enemy of the devil and enmity toward the world. In resisting the devil, we gain the victory.

James issued an altar call in verses 8-10: “Come close to God [with a contrite heart] . . . Wash your hands . . . purify your [unfaithful] hearts. . . . Be miserable and grieve and weep [over your sin]. Let your [foolish] laughter be turned to mourning and your [reckless] joy to gloom. . . . Humble yourselves [with an attitude of repentance and insignificance] in the presence of the Lord” (vv. 8-10 Amp.). Worldly Christians who resist the Spirit’s call to repentance will fall into apostasy (spiritual death). James hoped to provoke them to sorrowful repentance (2 Cor. 7:10), which is an emotional response provoked by the Holy Spirit’s conviction of sin. Sorrowful repentance is often accompanied by tearful mourning. Sin may be pleasurable for a season, but it produces a lifetime of misery. The Holy Spirit is grieved by our sinfulness, and the Spirit’s grief is expressed in our mournful cries. Mourning in the Spirit purifies our hearts and heals our souls. The same Spirit who provokes sorrowful repentance also brings “comfort and salvation” (2 Cor. 1:6 NASB).

The Right Posture

When my heart is postured before God humbly in my daily life, in moments unseen by the rest of the world, humility informs and drives my other activities. . . . In my opinion, true humility is about agreeing with God about who I am, nothing more and nothing less.—Audrey Assad

B. Stand Firm (1 Peter 5:6-10)

6 Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time: 7 Casting all your care upon him; for he careth for you. 8 Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour: 9 Whom resist stedfast in the faith, knowing that the same afflictions are accomplished in your brethren that are in the world. 10 But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you.

James and Peter speak with common inspiration and concern for God’s people. The following commentary will address only those points that are unique to Peter.

Living as Christians in this present age of evil spirits and fleshly passions can provoke anxiety in us. Peter reminds us of God’s care and encourages us to place all our anxiety on Him (v. 7). “Drawing on Psalm 55:22, where the psalmist expresses confidence that God will never permit the righteous to be moved and will eventually bring evildoers to justice, Peter exhorts his churches to express a similar confidence in God’s justice” (Scot McKnight, 1 Peter ).

As believers, we must “be sober, be vigilant” (v. 8). Peter may be remembering the night Jesus was arrested, when he and the other disciples fell asleep. Jesus exhorted, “Keep watching and praying that you may not enter into temptation” (Matt. 26:41 NASB).

Peter warned believers of ever-present danger: “Your adversary, the devil, prowls around like a roaring lion, seeking someone to devour” (1 Peter 5:8 NASB). Peter may be thinking of the Roman arena, into which first-century Christians were sometimes thrown to the lions. Also, he could be thinking metaphorically of the public arena in which Christians suffer the roars of slander and false accusations (2:12; 3:16). These “afflictions” are common to all believers throughout the world. Christians must “resist stedfast in the faith” (5:9). The devil is real, persecution is real, but Christians are not to cower before the demonic beast. In the face of spiritual warfare and physical danger, Christians must stand their ground. Peter is calling for a courageous faith.

The battle is God’s to fight and win. We must “humble [ourselves] under the mighty hand of God” (5:6). The people of Israel were delivered from Egyptian oppression by the “mighty hand” of God (Ex. 32:11); and it was the “mighty hand” of God that delivered Israel from the Babylonian Exile (Ezek. 20:33-34). After His resurrection, the Lord Jesus ascended to the “right hand of God . . . after angels and authorities and powers had been subjected to Him” (1 Peter 3:22 NASB). The “mighty hand of God” and the “right hand of God” are metaphors of power and grace.

After we “have suffered for a little while” for Christ’s sake, this mighty God who has “called” us will “perfect, confirm, strengthen and establish” us (5:10 NASB). This is a promise of future victory. We can remain confident in the “mighty hand of God” to deliver us.

In the face of suffering, why should we remain hopeful?

COMPLETE SALVATION

Pastor Tony Richie has written an excellent summary of salvation from a Pentecostal perspective, which is a perfect summation for the lessons of this quarter:

First, salvation has an antagonistic element. Life is a battle, often an intense conflict involving sustained struggle. Evil is real. Actual survival—here and hereafter—is on the line.

Second, salvation has a cosmic context. Individual believers and communities of faith are integral parts of a larger, panoramic, even universal-sized scale of events and issues in which their own fates play a significant role in the ultimate outcome.

Third, salvation has an impossible scenario. Hopeless against insurmountable odds, helpless in the face of inconceivable opposition, inadequate to the point of absurdity, unable to accomplish the effects necessary for their own existence and flourishing. Disaster, destruction, is inevitable—and usually, imminent.

Finally, and most of all, salvation has an omnicompetent Champion. The all-powerful, all-wise, all-good God dramatically and totally defeats all the forces of evil. God completely rescues and abundantly blesses those who believe, those who put their trust in God and obey God’s will (Tony Richie, Essentials of Pentecostal Theology ).

Daily Devotions

M. Craftiness of the Serpent (Genesis 3:1-7)

T. Satan Permitted to Afflict (Job 2:1-7)

W. Satan Accuses (Zechariah 3:1-4)

T. Jesus Withstands Satan (Matthew 4:1-11)

F. Jesus’ Supremacy Over Satan (Luke 10:17-20)

S. The Triumph of the Cross (Colossians 2:13-15)

Adopted from the Evangelical Sunday School Lesson Commentary 2021-2022.

REJECT DECEIVERS AND DEMONIC DOCTRINES

Wed, 23 Feb 2022 23:54:19 GMT

REJECT DECEIVERS AND DEMONIC DOCTRINES

1. Destructive Doctrines (1 Timothy 4:1-5; 2 Peter 2:1-3)

A. Hypocrites and Liars (1 Timothy 4:1-5)

B. False Prophets and False Teachers (2 Peter 2:1-3)

2. Depravity of False Teachers (Jude 8-16, 19)

A. Self-Absorbed Rebels (Jude 8-11)

B. Clouds Without Rain (Jude 12-16)

C. Creating Divisions (Jude 19)

3. Contend for the Faith (Jude 3-4, 20-25)

A. A Shared Salvation (Jude 3-4)

B. Praying and Waiting (Jude 20-21)

C. Practicing Mercy (Jude 22-23)

D. Giving Glory to God (Jude 24-25)

Central Truth: Christians are to contend for the Faith through God’s Word in the power of Jesus Christ.

Focus: Discern and reject false teaching through the power of Jesus Christ.

Evangelism Emphasis: Jesus Christ is the Truth that sets the captive free.

Text: “Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils” (1 Timothy 4:1).

INTRODUCTION

After three years of fruitful ministry in the city of Ephesus, Paul decided to travel to Jerusalem. In his farewell message he warned, “Therefore take heed to yourselves and to all the flock. . . . For I know this, that after my departure savage wolves will come in among you, not sparing the flock. Also from among yourselves men will rise up, speaking perverse things, to draw away the disciples after themselves” (Acts 20:28-30 NKJV).

The Gospels tell us that within the inner circle of Jesus’ followers, Satan was at work. Jesus warned Peter, “Satan has demanded permission to sift you like wheat” (Luke 22:31 NASB). Also, Luke tells us “Satan entered into Judas” (v. 3), who later betrayed Jesus with a kiss (v. 47 NASB). After the Day of Pentecost, a prominent member of the Jerusalem church, Ananias, was rebuked by Peter: “Why has Satan filled your heart to lie to the Holy Spirit?” (Acts 5:3 NASB). Demonic spirits never cease their attempts to destroy the church, but they have a lot of help. Although our warfare is against “the spiritual forces of wickedness” (Eph. 6:12 NASB), we must be willing to confront those “flesh and blood” human beings who collude with evil spirits to betray the mission of the kingdom of God (1 Tim. 1:20).

1. DESTRUCTIVE DOCTRINES

A. Hypocrites and Liars (1 Timothy 4:1-5)

1 Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; 2 Speaking lies in hypocrisy; having their conscience seared with a hot iron; 3 Forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth. 4 For every creature of God is good, and nothing to be refused, if it be received with thanksgiving: 5 For it is sanctified by the word of God and prayer.

Timothy was Paul’s spiritual son and longtime missionary companion. In one of their journeys, as they were passing through Ephesus, Paul asked Timothy to stay in order to challenge false teachers who were threatening the stability of the Ephesian church (v. 3). Paul’s primary concern in writing this letter was to promote a sincere faith and sound doctrine (vv. 5, 10). To oppose the false teachers was to “wage the good warfare” (1:18 ESV).

As Paul was writing, the Spirit spoke (4:1). The Holy Spirit speaks to the church through words of knowledge, words of wisdom, prophetic words, and the interpretation of tongues (1 Cor. 12:8-10). Timothy was well acquainted with the voice of the Spirit because his ministry had been commissioned by prophetic utterances (1 Tim. 1:18). Paul’s words, “the Spirit speaketh,” are the equivalent of “Thus saith the Lord,” first used by Moses in Exodus 4:22 and used 419 times by the Old Testament prophets. Paul’s words have the same prophetic weight as those spoken by Moses and all the prophets.

The Spirit spoke to Paul about “the latter times” (1 Tim. 4:1). This does not mean the Spirit was speaking about something that would occur in the future, for false teaching was happening during the period of time in which Paul was writing. Two leaders of the Ephesian church, Hymenaeus and Alexander, had been expelled by Paul because they failed to keep the Faith (1:19-20). Prophetic utterances often speak of “the latter times” or “the last days” as imminent so the hearer will understand that the matter is urgent (see Matt. 3:2; Mark 1:15).

The urgent matter was that many believers were falling away from the Faith because they were “paying attention to deceitful spirits and doctrines of demons” (1 Tim. 4:1 NASB). The Greek word apostasia (“falling away”) means believers were apostatizing, rebelling against “sound doctrine” (1:10). Paul presented an early creed, a statement of essential Christian belief, in 1 Timothy 3:16: “He who was revealed in the flesh, was vindicated in the Spirit, seen by angels, proclaimed among the nations, believed on in the world, taken up in glory” (NASB). A creed represents “the standard of sound words” (2 Tim. 1:13 NASB).

Paul insisted the glorious Gospel is inspired by the Holy Spirit; and those who teach contrary to sound doctrine are demonically inspired. Many Ephesian believers rejected the sound doctrine of Paul and Timothy in favor of the “doctrines of devils” inspired by “seducing spirits” (1 Tim. 4:1). The false teachers interpreted the Law (the Old Testament) in ways that challenged sound doctrine. Paul affirmed the veracity of the Law, but rebuked those who use the Law to promote strange doctrines (1:6-8). The false teachers exploited two issues: marriage and food.

The false teachers were prohibiting marriage (4:3); in other words, they were prohibiting sexual relations. Several Jewish and Greek sects insisted that all sexual relations contaminated the human spirit because all matter, including the human body, was evil. The Christian faith prohibited sexual immorality—fornication, adultery, incest, and homosexuality (Acts 15:20, 29; 1 Cor. 6:9, 13, 18)—and even encouraged celibacy in certain circumstances (Matt. 19:11-12; 1 Cor. 7:26). But the male/female sexual relationship within marriage was encouraged (1 Cor. 7:1-5; Heb. 13:4).

The false teachers were also forbidding certain foods (1 Tim. 4:3). Dietary restrictions were a contentious issue in the apostolic church (Acts 10:9-16; 1 Cor. 10:23-33). Many insisted that Gentile converts must abide by Jewish dietary regulations. But the teaching of Jesus (Mark 7:18-19) and the judgment of the Jerusalem Council (Acts 15:19-20) insisted all foods were acceptable, with the exception of foods used in idol worship. Paul declared “every creature of God is good” for human nourishment (1 Tim. 4:4).

Why do these issues matter? Food restrictions close the gospel of Christ to the Gentiles. Sexual morality matters because our bodies are a temple of the Holy Spirit (1 Cor. 3:16-17). Missional and moral integrity are essential to the Gospel.

These false teachers were lying hypocrites with seared consciences (1 Tim. 4:2). The Greek word translated as “seared” is a medical term that refers to the cauterization of an organ, rendering it insensitive to pain (Philip H. Towner, The Letters to Timothy and Titus ). Paul accused the false teachers of not practicing their own prohibitions because they had no moral sensitivity. The false teachers had become so hard-hearted and dull-minded that they were unaware they had become the human agents of demonic deceit (Eph. 4:18-19).

Name false teachings that are common today.
How can Christians overcome “seducing spirits”?

B. False Prophets and False Teachers (2 Peter 2:1-3)

1 But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. 2 And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of. 3 And through covetousness shall they with feigned words make merchandise of you: whose judgment now of a long time lingereth not, and their damnation slumbereth not.

False prophets are those who claim to speak with the authority of the Holy Spirit but, in fact, are inspired by a different spirit, a deceiving spirit (Ezek. 13:3, 8-9; 2 Cor. 11:4). They are notorious for manipulating their audiences with flattering words (1 Thess. 5:1-3; cf. Jer. 6:14; Ezek. 13:10). False teachers are those who distort the inspired Word in order to disturb the people of God (Acts 15:24; Titus 1:11). False prophets and false teachers share common motives: they “are selfishly ambitious and do not obey the truth” (Rom. 2:8 NASB).

The Apostle Peter can be credited with the first Christian creed: “Thou art the Christ, the Son of the living God” (Matt. 16:16). This is the foundation of the Church (v. 18). In his second letter, Peter was alarmed by false prophets who were “denying the Lord” (2:1). The apostles’ doctrine about Jesus Christ declares He is eternally one with the Father; He became flesh; He was conceived by the Holy Spirit and born of the Virgin Mary; He lived in perfect obedience to the Father; He suffered death on the cross; He was buried; on the third day He rose from the dead; He ascended into Heaven, where He sits at the right hand of the Father; with the Father, He poured forth the Holy Spirit on the Church; and Jesus will return from Heaven to judge all people.

During the ministry of Jesus, there were many who made false accusations about His identity and teaching (Matt. 9:34; 12:24). After the Resurrection, false teachings about Jesus’ identity multiplied. False teachers denied the Resurrection (1 Cor. 15:12ff); denied that Jesus is God (1 John 2:22-23); denied Jesus is human (4:2-3); and denied Jesus is coming again (2 Peter 3:4). Peter referred to these false teachings as “damnable heresies” (2:1). The Greek word heresy refers to teachings that deviate from the common confession of the Faith and threaten the unity of the Church. Heresies are destructive lies that distort the Gospel, slander the Lord Jesus, and cause the Christian faith to be blasphemed by unbelievers.

The false prophets and false teachers were known by their “pernicious ways” (v. 2) and “covetousness” (v. 3). The Greek word aselgeiai (“pernicious ways”) is a strong word for reckless and hardened sexual immorality (Michael Green, 2 Peter and Jude ). Just as the fruit of sound doctrine is righteousness, so the consequence of heresy is immorality. Furthermore, Peter warned that immoral teachers were motivated by greed and used “feigned words” (flattery) to “make merchandise” of people (v. 3). The phrase “make merchandise” means “to exploit,” suggesting these greedy preachers were trying to turn the Church into a marketplace to enrich themselves (1 Tim. 6:5; Jude 16). Peter likely remembered the words of Jesus: “Stop turning my Father’s house into a marketplace!” (John 2:16 NLT). The Jewish leaders had turned the Temple of God into a “den of thieves” (Matt. 21:13).

Peter had experience with religious bandits. Simon Magus was a notorious Samaritan magician who became a believer in Jesus Christ (Acts 8:9, 13). Because of his experience in the magical arts, he was amazed and intrigued by the signs and wonders taking place through the apostles. He was seduced by power and offered money for the gift of the Holy Spirit (vv. 18-19). Peter’s rebuke was harsh: “May your silver perish with you!” (v. 20 ESV). Simon was then urged to repent so he might escape eternal damnation (vv. 22-24). Like Simon, today there are false teachers who have an authentic conversion, but fall away because of their love of money, sex, and power. Peter declared that God’s judgment upon false prophets, false teachers, and their followers is certain and will be swift (2 Peter 2:3).

Spirit of Error

The spirit of antichrist is at work in our nation. This spirit denies the deity of Christ and stands against everything we believe in. It breeds lawlessness and the breakdown of society. Secular humanism is the polite name we give to this spirit of error.—Ron Phillips

2. DEPRAVITY OF FALSE TEACHERS

A. Self-Absorbed Rebels (Jude 8-11)

8 Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities.

10 But these speak evil of those things which they know not: but what they know naturally, as brute beasts, in those things they corrupt themselves.

Jude was the half-brother (or stepbrother) of the Lord Jesus. Like most of his family, he initially considered the claims of Jesus to border on insanity (Mark 3:21; John 7:5). But after Jesus’ resurrection, Jude became a believer. As an apostle of the Gospel, Jude was incensed with false teachers who were denying the Lord (Jude 4). He considered them to be just as corrupt as the fallen angels and the people of Sodom and Gomorrah (vv. 6-7).

Jude condemned the false teachers on four points (v. 8). First, they are “filthy dreamers.” The Old Testament declared false prophets are inspired by false dreams (Deut. 13:1-6; Jer. 23:25, 32). Second, these false dreamers “defile the flesh.” The earlier reference to Sodom and Gomorrah hints Jude may be speaking specifically about homosexuality. Even so, the apostles declared that any type of sexual immorality, homosexual or heterosexual, is a defilement of the body (1 Cor. 6:13, 18; Eph. 5:3). Third, the false dreamers “despise dominion.” Specifically, they reject the authority of the apostles and elders of the Church, just as Korah rejected the authority of Moses (Jude 11; cf. Num. 16:1-3). Fourth, the false dreamers “speak evil of dignities”; that is, they “revile angelic majesties” (Jude 8 NASB). Angels were the guardians of the Law of Moses (Acts 7:38; Heb. 2:2). The false dreamers were rejecting the authority of the angels as the messengers of God’s revelation (Richard J. Bauckham, Word Biblical Commentary ). In fact, they spoke against angels in a manner that exceeded Michael’s rebuke of the devil (Jude 9).

A common thread unites each of Jude’s accusations against the false teachers—their false dreams. They were an authority unto themselves; they were above the Law. In their arrogance, false teachers often exalted themselves above the faithful servants of God. But in fact, they did not understand spiritual things. They followed after their sinful passions without giving thought to the consequences. They were as ignorant of the ways of God as “brute beasts” (v. 10). Like Cain, they harbored anger which leads to violence; they were as greedy as Balaam; they were as rebellious as Korah (v. 11; cf. Gen. 4:8; Num. 31:14-16).

How are false teachers like “unreasoning animals” (v. 10 NASB) ?

B. Clouds Without Rain (Jude 12-16)

12 These are spots in your feasts of charity, when they feast with you, feeding themselves without fear: clouds they are without water, carried about of winds; trees whose fruit withereth, without fruit, twice dead, plucked up by the roots; 13 Raging waves of the sea, foaming out their own shame; wandering stars, to whom is reserved the blackness of darkness for ever.

16 These are murmurers, complainers, walking after their own lusts; and their mouth speaketh great swelling words, having men's persons in admiration because of advantage.

The first-century church practiced a custom known as “love feast”—fellowship meals held in conjunction with the Lord’s Supper. Jews and Gentiles, male and female, slave and free, were all welcome at the Lord’s Table. However, the presence of the false teachers at the love feast was a “spot”—a stain—on the event (v. 12). The Greek word spilas (“spot” or “stain”) has reference to underwater “hidden reefs” (ESV), or rocks that endanger ships. Just as a ship’s captain might shout out, “Watch that spot!”, Jude warned his readers that the false teachers at the love feast endangered the church (cf. 2 John 9-11). The arrogance and ignorance of the false teachers is demonstrated in their coming to the Lord’s Table “without fear, caring for themselves” (Jude 12 NASB). They were self-centered and had no reverence for the holy meal (1 Cor. 11:27ff).

Jude further explained the spiritual ignorance of the false teachers in a series of metaphors. Like “clouds . . . without water” (v. 12), they would blow through, but offer no refreshing words (Prov. 25:14). Like dead trees with withered fruit, they provided no nourishment and would be “hewn down, and cast into the fire” (Matt. 7:19). Like the “raging waves of the sea” (Jude 13) which “cast up mire and dirt” (Isa. 57:20), they churned out shameless deeds. Like “wandering stars” (Jude 13)— fallen angels who “abandoned their proper abode” and are “kept in eternal bonds under darkness” (v. 6 NASB)—the false teachers had left the Christian faith and were doomed to wander in “the blackness of darkness for ever” (v. 13; cf. 2 Peter 2:4).

Jude 14 and 15 further emphasizes that the Lord will judge false spiritual leaders. They will be condemned for their actions (“ungodly deeds”), the motives behind these deeds (“ungodly committed”), and their blasphemous words (“spoken against”) God. They will be righteously judged for all of their unrighteousness.

According to verse 16, how can we recognize false teachers?

C. Creating Divisions (Jude 19)

19 These be they who separate themselves, sensual, having not the Spirit.

The false teachers “separate themselves.” The Greek word here translated as “separate” is used only here in the Bible. Jude wants to emphasize the issue. Those who seek to cause divisions among Christians are “worldly-minded, devoid of the Spirit” (NASB). The way of the world is to separate people according to tribe and language, culture and ethnicity, rich and poor. The way of the Holy Spirit is to bring all peoples to the Table of the Lord in eternal fellowship. False teachers separate themselves because they believe they are intellectually and spiritually superior. However, those who separate themselves from the people of God are separated from God (Michael Green, 2 Peter and Jude ).

Dishonest or Confused

Those who claim to be doing miracles by the power of the Spirit but who exhibit no fruit of the Spirit in their lives are either lying or confused.—Charles Stanley

3. CONTEND FOR THE FAITH

A. A Shared Salvation (Jude 3-4)

4 For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ.

Jude encouraged his readers to “earnestly contend for the faith” (v. 3). Here the word “contend” signifies a continuous and agonizing struggle. All believers share a common faith that “was once delivered unto the saints,” which means the apostles’ teaching about Jesus Christ is “once for all” and cannot be changed (Heb. 9:26-28; 10:10; 1 Peter 3:18).

However, the false teachers had “distort[ed] the grace of our God into decadence and immoral freedom [viewing it as an opportunity to do whatever they want]” (Jude 4 Amp.). While it is true that God is gracious to forgive sinners, it is also true that those who persist in flagrant and shameless sin should never presume upon God’s grace (Rom. 6:1-2). To persist in immoral living is to “deny and disown our only Master and Lord, Jesus Christ” (Jude 4 Amp.).

The Nicene Creed

In AD 325, the bishops of the Church gathered in Nicaea to discuss a controversial teaching about Jesus. Arius, a deacon in the church at Alexandria, Egypt, taught that Christ was not eternal with the Father, but created by the Father. As Arius was explaining his doctrine, one bishop, Nicholas of Myra, became so incensed that he accosted and even slapped Arius. Nicholas was jailed overnight and forced to publicly apologize. The bishops condemned the teaching of Arius and formulated the Nicene Creed, which stated the teaching of the Church since the days of the apostles.

B. Praying and Waiting (Jude 20-21)

20 But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost, 21 Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life.

Jude encouraged his readers to build themselves up in the “most holy faith.” The false teachers had tried to confuse their faith, dampen the fervor of their love, and deny their hope. The doctrines of the false teachers were unholy, worldly, and inspired by demons. But the faith proclaimed by the apostles is holy, inspired by the Holy Spirit, and effects holiness in believers.

As believers, we are encouraged to offer prayers that are inspired by the Spirit. When we do not know how to pray, the Spirit intercedes for us and through us. This can be manifested in speaking in tongues (Rom. 8:26-27; 1 Cor. 14:15-16). It is the proper devotion to the apostles’ teaching with fervent prayer that keeps us secure in the love of God. Otherwise, we will be tempted to lose our first love (Rev. 2:4). Also, Jude 21 encourages us to anticipate the return of the Lord. It is this hope that encourages holiness (1 John 3:3).

How can we as believers remain strong and properly focused?

C. Practicing Mercy (Jude 22-23)

22 And of some have compassion, making a difference: 23 And others save with fear, pulling them out of the fire; hating even the garment spotted by the flesh.

In Jude’s day, false teachers have caused many to doubt the true faith and fall into immorality. Christian love requires mercy toward sinners. As believers, we must practice a bold love that confronts sin in ways that heal the sinner. For those who doubt the faith, we must be patient and willing to reason with them (Acts 17:17). Those who have fallen into sexual immorality may need a stern rebuke (1 Cor. 5:1ff; James 5:20).

Then, there were the most obstinate sinners—maybe even the false teachers themselves. Their garments were “spotted by the flesh” (Jude 23), which means they had vomited, or defecated, on themselves (Bauckham). Jude used this as a metaphor for their filthy teachings. We must practice mercy in trying to bring such individuals back into the faith, but we must exercise great caution, lest our faith be contaminated by their deceit.

In these two verses, what are Christians called to do?

D. Giving Glory to God (Jude 24-25)

24 Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy.

The false teachers tried to turn God’s grace into a license, or excuse, for immorality. Jude insists God’s grace does more than forgive sin; it heals the sinner. God’s grace is able to “keep you from falling” (v. 24). Even in our greatest temptations, God gives us strength and wisdom to overcome (1 Cor. 10:13; 1 John 4:4). Because of God’s grace on the day of judgment, believers will stand “faultless” (Jude 24), “holy and without blemish” (Eph. 5:27). Jude began his letter with a charge to “contend for the faith” (v. 3). The mission of God will be hazardous. The enemies of God will be deceitful. But Jude reminds his readers that if they trust in God’s grace, they will persevere.

The ancient world in which Jude lived was filled with great temples to the Greco-Roman gods. Many false prophets claimed to speak for the gods. In his final words, Jude offered praise to the only God who alone rules the world. God does not share the divine glory or majesty with any other. Only the Christian God is all-powerful and can save lost people.

What is God’s ultimate purpose for His children?

ONE VOICE

Throughout the New Testament, the apostles share a common concern about the proliferation of false teachers and false prophets. These deceivers are not brothers and sisters in the Faith; nor are they colleagues in ministry. They are opponents of the mission of God.

Many of these false teachers may appear to have the anointing of the Holy Spirit, but their teachings are not faithful to the Scriptures. Some of these false teachers speak with authority, but they are living lives of greed and sexual immorality. They speak soothing words that corrupt the souls of those who hear. They talk about grace in ways that promote sin.

Paul, Peter, and Jude speak with one voice. The Gospel must be proclaimed to the world and defended in the Church.

Daily Devotions

M. Purge the Evil Among You (Deuteronomy 13:1-5)

T. Divine Punishment on False Prophets (Jeremiah 14:14-16)

W. Spiritual Darkness of False Prophets (Micah 3:5-7)

T. Wolves in Sheep’s Clothing (Matthew 7:15-20)

F. Ignorance of False Teachers (1 Timothy 1:3-7)

S. Corruption of False Teachers (Titus 1:10-16)

Adopted from the Evangelical Sunday School Lesson Commentary 2021-2022.

PAUL CONFRONTS EVIL SPIRITS

Wed, 16 Feb 2022 23:41:27 GMT

PAUL CONFRONTS EVIL SPIRITS

1. Encounter With a Sorcerer (Acts 13:4-12)

A. Fighting the Christian Faith (Acts 13:4-8)

B. Demonstrating the Lord’s Power (Acts 13:9-12)

2. Confrontation With a Fortune-Teller (Acts 16:16-18)

3. Christ Exalted Through Supernatural Manifestations (Acts 19:11-20)

A. Extraordinary Acts (Acts 19:11-12)

B. An Evil Spirit’s Question (Acts 19:13-16)

C. Powerful Effect (Acts 19:17-20)

Central Truth: Every evil spirit is subject to the power and authority of Jesus Christ.

Focus: Affirm that evil spirits are subject to Jesus Christ and that we should worship Him as Lord.

Evangelism Emphasis: By His life, death, and resurrection, Jesus Christ gained victory over sin for all who will trust in Him.

Text: “Paul, being grieved, turned and said to the spirit, I command thee in the name of Jesus Christ to come out of her. And he came out the same hour” (Acts 16:18).

INTRODUCTION

Jesus came “to destroy the works of the devil” (1 John 3:8). He selected twelve apostles and sent them out in pairs, and “gave them power over unclean spirits. . . . And they cast out many devils” (Mark 6:7, 13). Throughout the Gospels and the Book of Acts, Jesus and His disciples are engaged in spiritual warfare of the most personal kind. The Apostle Paul declared, “For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places” (Eph. 6:12). Paul used wrestling as a metaphor for spiritual warfare. Greco-Roman wrestling was an intimate struggle in which opponents engaged each other face-to-face, skin-to-skin, with each wrestler tasting the sweat of his opponent. Spiritual warfare is an intimate struggle for the soul of the oppressed.

In the Gospels, there are eight accounts of Jesus casting out demons (including four in the Book of Mark—1:23; 5:1-20; 7:24-30; 9:14-29; Matt. 9:32-34; 12:22ff; Luke 8:2; 13:10-17). The Gospels also record the disciples being empowered to cast out demons (Mark 3:14-15; 6:7; Luke 9:1, 40; 10:17-20). Jesus declared, “These signs shall follow them that believe; In my name shall they cast out devils” (Mark 16:17).

The Greek word for demon is daimónion . To be oppressed, or tormented, by a demon is daimonízomai (to be demonized). Sometimes demons are called “unclean spirits” (Matt. 10:1; Luke 4:33; Acts 5:16); “evil spirits” (Luke 7:21; Acts 19:12); and “seducing spirits” (1 Tim. 4:1). Demons are personal spirit beings, likely fallen angels who were cast out from heaven when they rebelled against God (Rev. 12:4, 7-9; cf. Luke 10:18). In continued rebellion against God’s kingdom, they dwell in the inhabited earth for the purpose of tormenting and deceiving humankind. Manifestations of demonization might include a deranged mind, self-mutilation, increased physical strength, strange vocalizations, illness, and physical disabilities (Mark 5:2-5; 9:17-29; Luke 13:10-17).

Through the years, some Pentecostal/Charismatic believers have misunderstood the work of demons in ways that resemble superstition rather than the revelation of inspired Scripture. Some people believe demons are to blame for every bad thing, while others believe all things have a scientific explanation. Christians must practice spiritual discernment (1 Cor. 12:10; 1 John 4:1), and take medical science seriously. In most cases, mental illness is not demonic, but the result of chemical imbalances or emotional trauma; and most physical illnesses are not demonic, but biological. But there are afflictions that are beyond scientific explanation.

1. ENCOUNTER WITH A SORCERER

A. Fighting the Christian Faith (Acts 13:4-8)

6 And when they had gone through the isle unto Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Barjesus: 7 Which was with the deputy of the country, Sergius Paulus, a prudent man; who called for Barnabas and Saul, and desired to hear the word of God. 8 But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn away the deputy from the faith.

Barnabas and Saul were ordained as apostles (missionaries) by the church at Antioch and “sent forth by the Holy Ghost” (Acts 13:2-4). They soon arrived on the island of Cyprus and made their way to Paphos, a port city on the southwest coast of the island that was popular as the birthplace of the Greek goddess of love, Aphrodite. Paphos was also the provincial capital. The “deputy” (Roman proconsul) of the province was Sergius Paulus, who was known as a “man of intelligence” (v. 7 NASB). Sergius Paulus was born of a prominent Roman family and would have been educated by Rome’s finest tutors. Apparently, he had heard reports about the message Barnabas and Saul were proclaiming and summoned them to an audience so that he might “hear the word of God.”

Among Sergius Paulus’ administrative officials was a Jew named Elymas Bar-jesus (or Elymas, the son of Jesus”). There is no suggestion here that “Elymas was a relative of the Lord Jesus Christ. The name Jesus (which means “God is my Savior”) was popular among Jewish families. To name a child “Jesus” signified hope in the coming rule of God. So, there would have been many Jewish men known as “Bar-jesus.”

Elymas Bar-jesus was a sorcerer and false prophet. The Greek word translated as “sorcerer” means “magician.” In the polytheistic world of the ancient Near East, magicians served as counselors to rulers (Gen. 41:8; Ex. 7:11; Dan. 2:2). Also, they were often employed to protect their patrons from illnesses and magic spells from enemies. Magicians were known to practice “witchcraft” (Gal. 5:20), which was to use drugs, or potions, in an effort to control others. Magicians sought to gain supernatural knowledge, especially about the future. Elymas is called a “false prophet” (Acts 13:6)—one who speaks in the name of false gods, or uses the name of God for the purposes of deceit and manipulation (Deut. 13:1-5; Ezek. 22:28; Matt. 7:15-23).

Jews were expressly forbidden to practice magic, or to engage a magician for any purpose under penalty of death (Deut. 18:10-12; Mal. 3:5). The practice of magic was associated with idolatry, which, in the case of Elymas, was most likely devotion to Aphrodite. In all of this, the powers of the magician were essentially demonic (1 Cor. 10:19-20; cf. The International Standard Bible Encyclopedia ). As a magician and false prophet, Elymas opposed the work of Barnabas and Saul, and sought to turn Sergius Paulus from faith in Jesus Christ.

Spiritual Discernment

The discerning of spirits is made possible by the Holy Spirit and involves the whole range of spiritual powers present in a given situation. Through intense illumination, the Spirit enables a believer to discern what is in the human heart and what is truly of the Holy Spirit among God’s people.—French Arrington

B. Demonstrating the Lord’s Power (Acts 13:9-12)

9 Then Saul, (who also is called Paul,) filled with the Holy Ghost, set his eyes on him. 10 And said, O full of all subtilty and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord? 11 And now, behold, the hand of the Lord is upon thee, and thou shalt be blind, not seeing the sun for a season. And immediately there fell on him a mist and a darkness; and he went about seeking some to lead him by the hand. 12 Then the deputy, when he saw what was done, believed, being astonished at the doctrine of the Lord.

Saul now becomes known as Paul. From this point on, he will be known by his Roman name instead of his Jewish name. This signifies Paul’s transition from evangelist to the Jews, to missionary to the Gentiles. To speak of Paul as being Spirit-filled (v. 9) could be a reference to his initial infilling (9:17-18), or it could be speaking of a subsequent empowerment of the Spirit occasioned by Paul’s confrontation with Elymas. In either case, the purpose is to make a distinction between Elymas, who is demonically empowered; and the Apostle Paul, who is empowered by the Holy Spirit. Paul “set his eyes” on Elymas. This is more than a glaring stare; Paul is seeing “in the Spirit”; that is, Paul is discerning the spirits.

Whereas Elymas is a false prophet, Paul is an authentic prophet and is about to tell the truth about Elymas. In so doing, he accurately describes the nature of a false prophet. Elymas is “full of all deceit and fraud” (13:10 NASB). His magical powers may be convincing to those who are superstitious and naïve, but his signs of power are as fraudulent as were the tricks of the magicians of Egypt (Ex. 7:11-12). Elymas Bar-jesus may share the name of the Lord Jesus, but he is in no way a follower of the Lord; rather he is a “son of the devil.” This designation reveals the source of his powers, the allegiance of his heart, and the purpose of his signs and wonders. Elymas is the “enemy of everything that is right and good” who perverts “the straight paths of the Lord” (Acts 13:10 Amp.). His doctrine does not lead men and women to the truth of the Gospel, but to a path of destruction.

After Paul correctly discerns Elymas, he declares, “The hand of the Lord is upon thee” (v. 11). The Greek word translated “upon” is epí , which signifies opposition in a judicial context ( Greek-English Lexicon of the New Testament ). In other words, in the same way Moses pronounced judgment against the pharaoh of Egypt (Ex. 3:20; 7:4; 9:15), Paul pronounced judgment against Elymas: “The hand of the Lord is against you!” The penalty for Elymas’ darkened heart is blind eyes. He has been spiritually blind, leading others into blindness and spiritual darkness (Matt. 15:14), and he will experience temporary physical blindness, “not seeing the sun for a season” (Acts 13:11). This could signify an act of mercy. After all, the purpose of divine judgment is to provoke repentance (1 Cor. 11:32; Heb. 12:4-11). Also, it is ironic that Paul pronounces the same judgment on Elymas that he suffered at his conversion; both were blinded and had to be led around by the hand (Acts 9:8; 13:11). This may be evidence of Paul’s hope for the sorcerer’s repentance and conversion.

Sergius Paulus, the Roman proconsul, is so astonished by what has happened and by the doctrine of the Lord taught by Paul and Barnabas, that he believes and is converted. His conversion is significant for several reasons. As a “man of intelligence” schooled in the philosophies and sciences of the Greco-Roman world, his conversion demonstrates the superiority of the gospel of Christ (Rom. 1:16). The conversion of a Roman aristocrat would embolden the status of believers from marginalized socioeconomic groups. He was the first recorded Roman official to become a Christian and, therefore, the first Christian governor.

2. CONFRONTATION WITH A FORTUNE-TELLER (Acts 16:16-18)

16 And it came to pass, as we went to prayer, a certain damsel possessed with a spirit of divination met us, which brought her masters much gain by soothsaying: 17 The same followed Paul and us, and cried, saying, These men are the servants of the most high God, which shew unto us the way of salvation. 18 And this did she many days. But Paul, being grieved, turned and said to the spirit, I command thee in the name of Jesus Christ to come out of her. And he came out the same hour.

In this story we find Paul with Silas, Luke, and Timothy in Philippi, which was a major Roman colony. It is the first place the Gospel was preached in Europe (v. 13). As the missionary party is going to a place of prayer, they are confronted by “a slave-girl having a spirit of divination” (v. 16 NASB). As Luke tells the story, he wants his readers to understand the condition of this girl as being doubly bound: she is bound by her socioeconomic status as a slave, and she is bound by a demonic spirit. Although the text reads as if she possesses the demonic spirit; in fact, it is the demonic spirit that has her doubly bound. She is bound by a “spirit of divination.”

The Greek word translated as “divination” is puthōn , which signifies this girl was a prophetess of the Greek sun god, Apollo. The word puthōn is also used in the Septuagint (the Greek Old Testament) in references to mediums —those who consult with ghosts or spirits (Lev. 19:31; Deut. 18:10-11; 1 Sam. 28:7). It was believed that the utterances of those who practiced divination were beyond their conscious control (F. F. Bruce, The Book of the Acts ). The slave-girl’s particular ability seemed to be fortune-telling. Apparently she was very convincing, since she was making her masters wealthy. In effect, her patrons believed she spoke with the voice of Apollo.

For several days the demonized slave-girl harassed Paul and his missionary party by incessantly crying out, “These men are bond-servants of the Most High God, who are proclaiming to you the way of salvation” (Acts 16:17 NASB). At first glance, it appears she is speaking the truth, but she is actually causing great confusion. From her perspective, and the perspective of her polytheistic Greco-Roman audience, the greatest god was Apollo. She was claiming that Paul and his fellow travelers were servants of Apollo, and the salvation they were proclaiming was in the name of Apollo.

She harassed Paul’s missionary party for days, which would have hindered their efforts in teaching about Christ. Paul became “greatly annoyed” by her behavior, turned toward her, and commanded the demonic spirit to “come out of her” (v. 18 NASB). Paul, speaking “in the name of Jesus Christ,” declared the power and authority of Christ over the demonic spirit and the pseudo-god Apollo. The slave-girl was immediately delivered as the demon “came out at that very moment” and the voice of Apollo was muted (v. 18 NASB).

A few years later, Paul wrote to the church at Philippi, “At the name of Jesus every knee will bow, of those who are in heaven and on earth and under the earth” (Phil. 2:10 NASB). Just as Pharaoh discovered the Egyptian gods were powerless against the living “I AM” of Israel, the Greco-Roman world would discover their gods were powerless against the resurrected Lord Jesus Christ. The story of the slave-girl ends abruptly. But this we know—she was bound, and Jesus set her free.

Testimony of Deliverance

A testimony from the Church of God Evangel ( April 11, 1914 ): One young woman, a “medium,” performed great signs and wonders (Acts 16:16). As the writer and others saw her yield herself to the demon powers, his heart went out in sympathy for her and thousands of others under the same power (2 Kings 21:16). I could see she was not happy. She said it was something like the feeling of one coming in contact with a serpent, the dark powers of the demon world tracing through her very being forcing her to do things against her will. She confessed that she was under control of this awful power and wanted to be delivered from it.

We read to her from Acts 16:16-18 how she could be delivered through Jesus’ name. She broke down weeping. The demon was cast out in the name of Jesus (Luke 10:17). She fell seemingly lifeless, then came up shouting the victory, her face shining with the love of Jesus. She was saved and sanctified, and is now tarrying for the Holy Ghost.

3. CHRIST EXALTED THROUGH SUPERNATURAL MANIFESTATIONS

A. Extraordinary Acts (Acts 19:11-12)

11 And God wrought special miracles by the hands of Paul: 12 So that from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out of them.

As Paul continued his missionary travels, he eventually arrived in Ephesus (v. 1). Ephesus was the chief commercial center of western Asia Minor. It was renowned for the temple of Artemis (aka, Diana), the moon goddess who was worshiped as the fertility goddess in Ephesus. She was the twin sister of the sun god, Apollo. The temple of Artemis was so magnificent that it is considered one of the seven wonders of the ancient world. Because it was the primary banking institution of Asia Minor and it drew thousands of pilgrims to the city each year, it was vital to the economic prosperity of Ephesus ( The International Standard Bible Encyclopedia ). Paul’s missionary activities in the city continued for two years. Due to the prominence of Ephesus and the thousands of pilgrims who came to visit the temple of Artemis each year, “all they which dwelt in Asia heard the word of the Lord Jesus” (v. 10).

Paul’s ministry at Ephesus was especially fruitful in healings and exorcisms. In writing the narrative, Luke is careful to point out it was God, not Paul, who performed “extraordinary miracles” (v. 11 NASB). Paul was the obedient servant through whom God worked. The manner in which the miracles were performed was extraordinary. Small pieces of cloth (“handkerchiefs or aprons”) that had touched Paul’s body were carried to the sick and they were healed. This is reminiscent of the story of the woman with the issue of blood who pressed behind Jesus and touched His garment, saying, “If I may touch but his clothes, I shall be whole” (Mark 5:28). It appears that, in both cases, there was a physical transmission of the healing power of the Holy Spirit. Not only were people healed of diseases, but they were also delivered from evil spirits. Following this example, Pentecostals have often anointed pieces of cloth with oil and sent them to the sick to effect divine healing.

Miraculous Healing From Brain Damage

In Marseilles, France, a ten-year-old boy fell from a tree. A piece of a tree limb lodged in his skull. The doctors said they could remove the limb, but the boy would either die or suffer permanent brain damage. He would be like a vegetable and have very limited brain function.

The mother brought her child to church for prayer. When the saints prayed, the skull snapped into place, and the brain damage was repaired. This miracle of healing has been a great blessing to the mission at Marseilles.—Andre Weber, Church of God Missionary to France

B. An Evil Spirit’s Question (Acts 19:13-16)

13 Then certain of the vagabond Jews, exorcists, took upon them to call over them which had evil spirits the name of the Lord Jesus, saying, We adjure you by Jesus whom Paul preacheth. 14 And there were seven sons of one Sceva, a Jew, and chief of the priests, which did so. 15 And the evil spirit answered and said, Jesus I know, and Paul I know; but who are ye? 16 And the man in whom the evil spirit was leaped on them, and overcame them, and prevailed against them, so that they fled out of that house naked and wounded.

Paul’s fruitful ministry was gaining much attention throughout Ephesus, especially the exorcisms he performed in the name of Jesus. Everyone who witnessed Paul exorcize a demon was becoming aware of the power in the name of Jesus Christ. Throughout the ancient Near East, there were many traveling Jews who practiced magic and exorcism (as the previous story demonstrates).

A Jew named Sceva, along with his seven sons, were notorious magicians. Sceva claimed to be “chief of the priests” (v. 14), but there is no historical evidence that he was high priest of the Jerusalem Temple. It is more likely that, as a traveling charlatan, he branded himself as a noteworthy priest in order to generate business (L. T. Johnson, The Acts of the Apostles ). Sceva and sons attempted an exorcism using the name of Jesus in their incantation rite: “We adjure you by Jesus whom Paul preacheth” (v. 13). Sceva and sons were frauds on two points: they were not a Jewish priestly family, and they were not disciples of Jesus Christ. The evil spirit discerned their fraudulent activity and challenged them: “Who are ye?” Demons are intelligent beings. The demon knew of Jesus and Paul, but Sceva and his sons were nobodies. Then the demonized man attacked and overpowered them. They had to run for their lives, impotent and humiliated.

The name of Jesus is powerful, but the Lord will not allow His majestic name to be used in fraudulent ways. Only those who are disciples of Jesus Christ and empowered by the Holy Spirit have authority over the forces of darkness.

What does this passage reveal about praying in the name of Jesus?

C. Powerful Effect (Acts 19:17-20)

17 And this was known to all the Jews and Greeks also dwelling at Ephesus; and fear fell on them all, and the name of the Lord Jesus was magnified.

In Ephesus, religion was money. There were a lot of magicians, false prophets, and idolatrous priests using the names of various gods to make a profit. Even so, through the authentic ministry of the Apostle Paul, the name of Jesus was magnified above all others. In one of the most idolatrous cities of the ancient world, “the word of the Lord [concerning eternal salvation through faith in Christ] was growing greatly and prevailing” (v. 20 Amp.). Many who had been practicing the magic arts believed in Jesus, confessed their sins, and destroyed their magic books. This story gives us insight into how to discern authentic Christian ministry: The name of Jesus Christ is magnified above all others, and unbelievers are compelled to believe and repent. Authentic ministry is not about showmanship; it’s about deliverance.

What type of items considered valuable should Christians discard today?

THE WARFARE CONTINUES

In the New Testament era, there were many individuals who practiced magic, acted as mediums, and claimed to speak for the gods. The religious marketplace of the modern world is much the same. There are many men and women who proclaim the Gospel out of selfish ambition and to make money. They sow seeds of contention and confusion in an effort to diminish the name of Jesus Christ. Behind all of the charlatanry, there are demonic spirits working against God’s kingdom.

Perhaps it was Paul’s missionary experiences in confronting the forces of darkness that informed his warning to the Ephesian church, and to us: “Finally, my brethren, be strong in the Lord, and in the power of his might. Put on the whole armour of God, that ye may be able to stand against the wiles of the devil. For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places” (Eph. 6:10-12).

The warfare continues. Let the name of Jesus be magnified above all!

Daily Devotions

M. Command to Confront Spiritual Darkness (Numbers 33:50-56)

T. Troubled by a Distressing Spirit (1 Samuel 16:14-23)

W. A Lying Spirit (1 Kings 22:19-23)

T. Tormenting Spirits Cast Out (Mark 5:2-13)

F. The Power of God’s Kingdom (Luke 11:17-20)

S. Combatting Spiritual Forces (Ephesians 6:10-17)

Adopted from the Evangelical Sunday School Lesson Commentary 2021-2022.

GOD TO THE RESCUE

Thu, 10 Feb 2022 00:01:23 GMT

GOD TO THE RESCUE

1. GOD’S PEOPLE THREATENED (2 Kings 18:17-25, 33-35)

A. A Mocking Message (2 Kings 18:17-25)

B. Listening in Silence (2 Kings 18:33-35)

2. HEZEKIAH TURNS TO GOD (2 Kings 19:1-4)

A. Desperate Situation (2 Kings 19:1-3)

B. Plea for Prayer (2 Kings 19:4)

3. ALMIGHTY GOD RESPONDS (2 Kings 19:5-7, 35-37)

A. Prophetic Word (2 Kings 19:5-7)

B. Supernatural Intervention (2 Kings 19:35-37)

Central Truth: Because of God’s awesome power, the Christian does not need to fear the Enemy.

Focus: Acknowledge and trust in God’s delivering power.

Evangelism Emphasis: Jesus conquered sin and death to save all who believe in Him.

Text: “The angel of the Lord went out, and smote in the camp of the Assyrians an hundred fourscore and five thousand: and when they arose early in the morning, behold, they were all dead corpses” (2 Kings 19:35).

INTRODUCTION

Hezekiah was the fourteenth king of Judah, a descendant of King David, who ruled from about 726 to 697 BC. He was a godly king who did “that which was right in the sight of the Lord” (2 Kings 18:3).

Hezekiah “trusted in the Lord” and “clave to the Lord” (vv. 5-6). For generations, the people of Judah had practiced idolatry. By the time Hezekiah assumed the throne, the Temple was closed and in ruins, and the land of Judah was littered with idols and altars of the false gods of the ancient Near East. Hezekiah was determined to follow the law of Moses and instituted a religious reformation. He restored and opened the Temple, reestablished the Levitical priesthood, ordered that all altars and idols throughout the land be destroyed, and called for the celebration of the Passover (2 Kings 18:4; 2 Chron. 29:1—30:27). Apparently, the Passover had not been celebrated by the united tribes since the days of King Solomon (Raymond Dillard, 2 Chronicles ).

Hezekiah changed the foreign policies of his predecessors. His father, King Ahaz, was threatened by an alliance between King Rezin of Syria and King Pekah of Israel. In return for a pledge of military support from Assyria, Ahaz subjected Judah to the authority of the Assyrian king and paid annual tribute to him (2 Kings 16:7-8). In 732 BC, the Assyrians defeated the Syrians, and, in 722 BC, the kingdom of Israel fell before the Assyrian armies. When Hezekiah assumed power, “he rebelled against the king of Assyria, and served him not” (18:7). King Sennacherib of Assyria responded by attacking Judah (v. 13). Hezekiah regretted his rebellion against the Assyrians and offered to pay any tribute they demanded in an effort to spare Jerusalem from destruction. The Assyrians demanded a tribute so great that it bankrupted the kingdom of Judah (vv. 14-16). Even so, the Assyrians plotted to conquer Judah and Jerusalem.

1. GOD’S PEOPLE THREATENED

A. A Mocking Message (2 Kings 18:17-25)

17 And the king of Assyria sent Tartan and Rabsaris and Rabshakeh from Lachish to king Hezekiah with a great host against Jerusalem. And they went up and came to Jerusalem. And when they were come up, they came and stood by the conduit of the upper pool, which is in the highway of the fuller’s field.

19 And Rabshakeh said unto them, Speak ye now to Hezekiah, Thus saith the great king, the king of Assyria, What confidence is this wherein thou trustest?

22 But if ye say unto me, We trust in the Lord our God: is not that he, whose high places and whose altars Hezekiah hath taken away, and hath said to Judah and Jerusalem, Ye shall worship before this altar in Jerusalem?

25 Am I now come up without the Lord against this place to destroy it? The Lord said to me, Go up against this land, and destroy it.

King Sennacherib sent three high-ranking officials with a large army to Jerusalem so Hezekiah might be intimidated into surrender. The primary spokesperson for Sennacherib was Rabshakeh . Most likely, this was not a proper name, but a title equivalent to “chief cupbearer,” a close personal adviser of the king ( The Anchor Yale Bible Dictionary ). The Rabshakeh was a skilled propagandist and negotiator with the goal of causing the people of Jerusalem to lose confidence in Hezekiah and even distrust God. The Rabshakeh challenged Hezekiah on four points.

First, he mocked Judah’s military alliance with Egypt. Egypt could not be trusted to defend Jerusalem (v. 21). This was true. Even the prophet Isaiah rebuked Judah for its alliance with Egypt: “‘Woe to the rebellious children,’ declares the Lord, ‘who execute a plan, but not Mine, and make an alliance, but not of My Spirit’” (Isa. 30:1-3 NASB). Judah’s ill-conceived alliance with Egypt did not strengthen their security, but weakened it because their military alliances were sinful. The people of Judah were the people of God, and their security was totally dependent on God’s favor (Ps. 20:6-7).

Second, he mocked Hezekiah’s religious reforms (2 Kings 18:22). The Rabshakeh’s understanding of God was informed by Assyrian polytheism. Altars stood throughout the ancient Near East in devotion to a variety of gods. It was such altars throughout Judah that Hezekiah had destroyed in order to restore the proper worship of God in the Temple. It is likely that Hezekiah’s reforms were not popular among some Judeans, and the Rabshakeh was trying to sow seeds of discontent among the people.

Third, he mocked Judah’s military capabilities (vv. 23-24). The Rabshakeh knew Judah’s army was no match for the mighty Assyrian army. As an insult, he offered to give two thousand horses to the Judean army. He knew the Judean soldiers were not trained horsemen and were unfamiliar in cavalry tactics. In fact, throughout history the horse and chariot were no match when God fought for His people (Ex. 15:1-3; Jer. 51:21).

Fourth, he claimed to be acting on the authority of God (2 Kings 18:25). In the ancient world, it was believed the success of the nation reflected the power of its gods. Assyrian power meant the Assyrian gods were supreme. But the Rabshakeh used the name of “the Lord,” the God of the Judeans. He was claiming God was with him and acting against Jerusalem. He was aware of their religious traditions. The Judeans sinned when they formed a military alliance with Egypt. Therefore, the Assyrian army was the judgment of God.

Each of the Rabshakeh’s four points contained enough truth to cause concern among the leaders of Judah. The Rabshakeh had been speaking in Hebrew (v. 26). He intended for “the people that are on the wall”—Jerusalem’s defenders—to hear his words, hoping the people of Jerusalem would force Hezekiah to surrender. A siege would likely last for an extended time, and many of the inhabitants of Jerusalem would suffer starvation (v. 27). Hezekiah’s three officials requested all negotiations be conducted in the Syrian language, which was unknown to many Judeans, in an effort not to alarm the cities’ defenders of their plight.

What misunderstanding did the Rabshakeh have concerning the Lord God (v. 22), and why? What misconceptions does our secular culture have about God, and why?

B. Listening in Silence (2 Kings 18:33-35)

33 Hath any of the gods of the nations delivered at all his land out of the hand of the king of Assyria?

35 Who are they among all the gods of the countries, that have delivered their country out of mine hand, that the Lord should deliver Jerusalem out of mine hand?

The Rabshakeh continued his threats against Jerusalem with a litany of nations whose gods failed to deliver them from the mighty Assyrian army. If those gods were powerless before the armies of Sennacherib, then Judah’s God would likewise prove to be impotent. Furthermore, just a generation before, the Assyrian army had destroyed Samaria, the capital of Israel (v. 34); exiled the ten northern tribes; and filled the cities of Israel with other peoples. God had not saved Israel (17:18, 23).

As the Judeans listened to the threats of the Rabshakeh and remembered the fate of Israel, they may have also remembered how God delivered their ancestors from the Egyptians (Deut. 4:34-35). God proved Himself in the past. Would God prove Himself now? Hezekiah trusted God and encouraged his people:

Be strong and courageous, be not afraid nor dismayed for the king of Assyria, nor for all the multitude that is with him: for there be more with us than with him: With him is an arm of flesh; but with us is the Lord our God to help us, and to fight our battles. And the people rested themselves upon the words of Hezekiah king of Judah (2 Chronicles 32:7–8).

The silence of the people demonstrated their solidarity with Hezekiah and their trust in God. There was no commotion among the people that might signify distress. Throughout the Biblical narrative, when God’s people were threatened by a mighty army, they were sometimes encouraged to be silent. When the armies of Pharaoh were charging the Israelites camped at the shores of the Red Sea, Moses proclaimed, “Fear ye not, stand still, and see the salvation of the Lord. . . . The Lord shall fight for you, and ye shall hold your peace” (Ex. 14:13-14). When the Ammonites came against Jerusalem and King Jehoshaphat, the prophet Jahaziel declared, “Ye shall not need to fight in this battle: set yourselves, stand ye still, and see the salvation of the Lord with you, O Judah and Jerusalem: fear not, nor be dismayed; to morrow go out against them: for the Lord will be with you” (2 Chron. 20:17). The psalmist encouraged, “Be still, and know that I am God: I will be exalted among the heathen, I will be exalted in the earth” (46:10).

Before the Battle

Don’t wait until you are in the thick of the battle to claim the promises of God. . . . Exercise your strength before the battle begins, and you will think, I’ve already dealt with this .—Charles Stanley

2. HEZEKIAH TURNS TO GOD

A. Desperate Situation (2 Kings 19:1-3)

1 And it came to pass, when king Hezekiah heard it, that he rent his clothes, and covered himself with sackcloth, and went into the house of the Lord. 2 And he sent Eliakim, which was over the household, and Shebna the scribe, and the elders of the priests, covered with sackcloth, to Isaiah the prophet the son of Amoz. 3 And they said unto him, Thus saith Hezekiah, This day is a day of trouble, and of rebuke, and blasphemy; for the children are come to the birth, and there is not strength to bring forth.

Hezekiah knew the Assyrian army was a mortal threat to the survival of Judah. The Assyrians had destroyed the northern kingdom of Israel during the reign of his father. He also knew the Judean military was no match for the Assyrians. If Judah was to be saved, then God must intervene. Hezekiah “rent his clothes, and covered himself with sackcloth, and went into the house of the Lord” (v. 1). To rend one’s garments was a “a common way of expressing repentance, remorse, or despair” (T. R. Hobbs, 2 Kings ; cf. 1 Kings 21:27; Est. 4:1). Sackcloth was a garment of goat’s hair worn as a sign of mourning for the dead, a natural disaster, or repentance. When Hezekiah went into the Temple, he did so in humiliation. The Assyrians had humiliated him; now he approached God in humility. Perhaps he reflected on God’s promise to King Solomon: “If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land” (2 Chron. 7:14).

Hezekiah sent his royal officials to Isaiah the prophet. Isaiah had warned Judah against forming a military alliance with Egypt (Isa. 30:1-7; 31:1-9), and had spoken a harsh prophecy against the Assyrians (10:5-19). Hezekiah’s father, King Ahaz, had ignored Isaiah’s warnings. But Hezekiah was committed to the laws of Moses and had led a religious reformation among the people. He placed his trust in God, and now he and the people needed a word from the Lord.

The message Hezekiah sent to Isaiah may be one of the bleakest in the Bible; describing Judah’s situation as “a day of trouble [“distress,” NASB], rebuke, and blasphemy [“rejection,” NASB]” (2 Kings 19:3; cf. Isa. 22:5; 37:3). The blasphemy came from the taunts of the Rabshakeh, who challenged the God of Judah. It was a day of rebuke because Judah had sinned by forming a military alliance with Egypt and had a history of idolatry. It was a day of distress because Jerusalem, the city of God, was surrounded by her enemies. Was there to be a future for Judah? Would future generations of children be born in the homes of Judah? It appears not, because “the mother has no strength to deliver the baby” (2 Kings 19:3 NLT). In a world before modern medicine, when a mother in labor did not have the strength to deliver, both mother and child died. This day could be as dark for Judah as the Passover night was for the families of Egypt many generations before (Ex. 12:29-30).

The God of Judah is not like the false gods of Assyria; however, the Lord is “the living God” who heard the mockery and reproach of the Rabshakeh (2 Kings 19:16). The Rabshakeh had foolishly taken the Lord’s name in vain, and “the Lord will not hold him guiltless that taketh his name in vain” (Ex. 20:7; also see Ps. 74:18). Hezekiah was hopeful that God would intervene for the sake of God’s own glory (2 Kings 19:19; Ps. 106:8; Ezek. 20:9).

God, Not Food

Fasting reminds us we are sustained by every word that proceeds from the mouth of God (Matt. 4:4). Food does not sustain us; God sustains us.—Richard J. Foster

B. Plea for Prayer (2 Kings 19:4)

4 It may be the Lord thy God will hear all the words of Rabshakeh, whom the king of Assyria his master hath sent to reproach the living God; and will reprove the words which the Lord thy God hath heard: wherefore lift up thy prayer for the remnant that are left.

Hezekiah asked Isaiah to “offer a prayer for the remnant [of His people] that is left [in Judah]” (v. 4 Amp.). The role of the prophet as intercessor dates back to Abraham, who “drew near” to God and interceded in behalf of the cities of Sodom and Gomorrah (Gen. 18:23-33). Moses “besought the Lord” in behalf of the children of Israel when God was about to destroy them for worshiping the golden calf (Ex. 32:9-14). Samuel prayed for the Israelites as they sought deliverance from the Philistines (1 Sam. 7:1-9). When God declared that Judah was destined to death, the sword, and famine because of continued apostasy, Jeremiah interceded for the salvation of the nation (Jer. 15:1ff). The prophets of God speak God’s word to the people, but they also speak to God in behalf of the people, even when the people are undeserving. Often, prophets speak words of judgment, and pray words of mercy. Hezekiah was hopeful that Isaiah would speak words of judgment concerning the Assyrians, and words of mercy in behalf of “the remnant.”

As we saw at the beginning of this lesson, the Assyrians destroyed the northern kingdom of Israel in 722 BC and sent its ten tribes into exile. They have become known as the ten lost tribes. With the destruction of Israel, only Judah remained of the children of Abraham, of God’s covenant with David. Judah was the remnant. If God intended to be faithful to the covenants He made with Abraham and David, then He must save Judah. As the remnant, Judah was the promise. Isaiah declared, “And the remnant that is escaped of the house of Judah shall again take root downward, and bear fruit upward” (Isa. 37:31; 2 Kings 19:30). In this day of trouble, the promise of God was that the remnant of Judah would one day be secure and flourish.

Describe the “reproach” that had taken place and the “rebuke” (NASB) Hezekiah pled for.

3. ALMIGHTY GOD RESPONDS

A. Prophetic Word (2 Kings 19:5-7)

5 So the servants of king Hezekiah came to Isaiah. 6 And Isaiah said unto them, Thus shall ye say to your master, Thus saith the Lord, Be not afraid of the words which thou hast heard, with which the servants of the king of Assyria have blasphemed me. 7 Behold, I will send a blast upon him, and he shall hear a rumour, and shall return to his own land; and I will cause him to fall by the sword in his own land.

In Psalm 50:15, God promised, “Call upon me in the day of trouble: I will deliver thee, and thou shalt glorify me.” The question for Hezekiah was, “Would God deliver Judah today?” Yes!

When God is silent, there is uncertainty and despair (28:1; 35:17-23). When God speaks, things happen because “the word of God is living and active” (Heb. 4:12 NASB). The word of God energizes faith (Rom. 10:17). God’s words are dependable and will never fail (Isa. 40:8; 55:11). The prophetic word speaks into a hopeless situation and transforms it into a new reality (Rom. 4:17). Abraham and Sarah were childless and beyond their childbearing years. But God declared their descendants would be as numerous as the stars in the sky (Gen. 15:1-5). When Moses first entered the courts of Pharaoh and prophetically cried out, “Let my people go” (Ex. 5:1), the children of Israel had been enslaved for generations. But God said, “I will bring you up out of the affliction of Egypt” and “[you will] be . . . an holy nation” (3:17; 19:6). Now, when the Assyrian army encircles Jerusalem and all seems lost, God speaks a word to transform the situation.

“Thus saith the Lord” (2 Kings 19:6) means Hezekiah and all the people of Judah have hope, for God has broken His silence. God will not be silent in Judah’s day of trouble. The living God who has heard the mockery of the Assyrians, the laments of Hezekiah, and the prayer of Isaiah will now speak. Speaking through Isaiah, God’s first words are “Be not afraid.” These words echo throughout the Old Testament. When Joshua was taking command of the armies of Israel to enter the Promised Land, God declared, “Be strong and of a good courage; be not afraid, neither be thou dismayed: for the Lord thy God is with thee whithersoever thou goest” (Josh. 1:9). If the people of God will fear only God, then they need not fear their enemies (Ps. 3:1-8; Matt. 10:28). Hezekiah had encouraged the people to trust God (2 Chron. 32:7); now his trust in God was vindicated.

The armies of Judah will not have to fight and defend Jerusalem because God is a warrior (Ex. 15:3; Zech. 14:13). God does not fight with swords and chariots, but by the Holy Spirit (Ex. 15:7-8; Zech. 4:6). God will “send a blast” upon the king of Assyria (2 Kings 19:7). The “blast” is a spirit, under the control of God, that causes confusion (1 Kings 22:22; 2 Kings 7:6). In this case, the spirit will cause King Sennacherib to “hear a rumor” that will cause him to “return to his own land,” where he would eventually be killed.

Our Ground and Hope

Dietrich Bonhoeffer was a Lutheran pastor and theologian who lived in Germany during the Nazi era. When Hitler came to power, Bonhoeffer was among those who resisted the Nazi regime. Just before Hitler came to power, Bonhoeffer preached a sermon titled “Overcoming Fear.” He declared:

Fear is . . . the archenemy itself. It crouches in people’s hearts. It hollows out their insides, until their resistance and strength are spent and they suddenly break down. Fear secretly gnaws and eats away at all the ties that bind a person to God and to others, and when in a time of need that person reaches for those ties and clings to them, they break and the individual sinks back into himself or herself, helpless and despairing, while hell rejoices.

Over the next decade, Bonhoeffer, and many of his colleagues would be tempted to give in to fear. Even so, he insisted, “This world must fall, God stands above all, His thoughts unswayed, His Word unstayed, His will forever our ground and hope” ( politicaltheology.com ).

B. Supernatural Intervention (2 Kings 19:35-37)

35 And it came to pass that night, that the angel of the Lord went out, and smote in the camp of the Assyrians an hundred fourscore and five thousand: and when they arose early in the morning, behold, they were all dead corpses. 36 So Sennacherib king of Assyria departed, and went and returned, and dwelt at Nineveh. 37 And it came to pass, as he was worshipping in the house of Nisroch his god, that Adrammelech and Sharezer his sons smote him with the sword: and they escaped into the land of Armenia. And Esarhaddon his son reigned in his stead.

In response to Hezekiah’s prayer, the prophet Isaiah declared, “Therefore thus saith the Lord concerning the king of Assyria, He shall not come into this city . . . . For I will defend this city, to save it, for mine own sake, and for my servant David’s sake” (2 Kings 19:32, 34). That very night “the angel of the Lord went out” in the midst of the Assyrian camp and killed 185,000 soldiers (v. 35). This event is corroborated in extra-Biblical historical documents. The Greek historian Herodotus attests to a disaster, possibly bubonic plague, that forced the withdrawal of the Assyrian armies (Donald Wiseman, 1 and 2 Kings ).

As with the plagues of Egypt, God sometimes uses natural processes to fulfill His will. However, the defeat of Assyria is reminiscent of the destroyer who passed through the land of Egypt and killed all the firstborn (Ex. 12:23, 29-30). The Assyrians had mocked and blasphemed God, and God responded in a personal way for the sake of His holy name. Just as the Egyptians woke in the middle of the night to discover the corpses of their firstborn children, the remaining Assyrians woke in the morning to discover an army of corpses.

God would not allow Sennacherib to escape judgment. After returning home, Sennacherib was assassinated by his sons “as he was worshipping in the house of Nisroch his god” (2 Kings 19:37). He had mocked the God of Judah, claiming that God did not have the power to deliver Jerusalem from his armies. As it turned out, it was his god who could not protect him.

THE DAY OF THE LORD

Psalm 2 begins, “Why are the nations in an uproar and the peoples devising a vain thing? The kings of the earth take their stand and the rulers take counsel together against the Lord” (vv. 1-2 NASB). The rulers of this world see themselves as god-like, lifted up in their power and arrogance, and prey upon the weak. The psalmist David said, “The wicked have drawn the sword and bent their bow to cast down the afflicted and the needy, to slay those who are upright in conduct” (37:14 NASB). Tragically, too often it appears God is silent and the oppressed are without hope.

However, God mocks human arrogance. “He who sits in the heavens laughs, the Lord scoffs at them. Then He will speak to them in His anger and terrify them in His fury” (2:4-5 NASB). The Old Testament is filled with the names of the mighty—Pharaoh, Goliath, Saul, Sennacherib, Belshazzar, and others—who experienced God’s judgment. Human history can add many more names—Alexander the Great, Julius Caesar, Genghis Khan, Napoleon Bonaparte, Joseph Stalin, Adolf Hitler—all notorious for their power and achievements.

However, only One has conquered death and hell. Only One has been raised from the dead and ascended to the right hand of God. The coming Day of the Lord will bring God’s vengeance upon the wicked, and salvation for God’s people. On that day, “every tongue [will] confess that Jesus Christ is Lord, to the glory of God the Father” (Phil. 2:11).

Daily Devotions

M. The Walls of Jericho Collapse (Joshua 6:15-20)

T. Goliath Falls (1 Samuel 17:48-54)

W. Mouths of the Lions Shut (Daniel 6:16-23)

T. Funeral Procession Interrupted (Luke 7:11-17)

F. Jail Break! (Acts 12:1-11)

S. A Slain Lamb Conquers (Revelation 5:8-14)

Adopted from the Evangelical Sunday School Lesson Commentary 2021-2022.

JESUS' BIRTH ANNOUNCED AND ANTICIPATED

Sun, 12 Dec 2021 13:31:04 GMT

JESUS’ BIRTH ANNOUNCED AND ANTICIPATED

1. THE ANNUNCIATION TO MARY (Luke 1:26-38)

A. The Angel’s Appearance (Luke 1:26-29)

B. The Angel’s Announcement (Luke 1:30-38)

2. MARY VISITS ELIZABETH (Luke 1:39-45)

A. The Arrival of Mary (Luke 1:39-41)

B. The Prophetic Testimony of Elizabeth (Luke 1:42-45)

3. THE MAGNIFICAT OF MARY (Luke 1:46-56)

A. Maidservant of the Almighty (Luke 1:46-50)

B. God’s Sovereign Purpose (Luke 1:51-56)

Central Truth: Christians rejoice in the birth of Jesus the Messiah, the Son of God.

Focus: Consider the magnitude of the announcement of Jesus’ birth and give praise to God.

Evangelism Emphasis: We are to proclaim the grace of the Messiah, who redeems the world.

Text: “Thou [Mary] shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS” (Luke 1:31).

INTRODUCTION

The previous lesson began with the incredible news that Elizabeth and Zechariah would become parents in their old age. While Elizabeth waited for the birth of John, the angel Gabriel appeared to Mary and announced she too would bear a son, and He would be the Messiah. Mary was a virgin, and her conception would be by the Holy Spirit.

Luke records more of the circumstances surrounding Christ’s birth than any of the other Gospel writers. Much of the detail he has recorded is so intimate that it could have been known only by Mary herself. The general belief is that Luke knew Mary and discussed these matters with her at length. Through the inspiration of the Holy Spirit, Luke included these matters in his Gospel.

Mary and Elizabeth’s lives were entwined in the holy purpose of God. Both were devout, and each was submitted to God’s purpose for her. The Scriptures reveal how they shared in their expectation.

1. THE ANNUNCIATION TO MARY

A. The Angel’s Appearance (Luke 1:26-29)

26 And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth, 27 To a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin’s name was Mary. 28 And the angel came in unto her, and said, Hail, thou that art highly favoured, the Lord is with thee: blessed art thou among women. 29 And when she saw him, she was troubled at his saying, and cast in her mind what manner of salutation this should be.

Six months before he appeared to Mary, the angel Gabriel announced that Elizabeth would bear a son whose name would be John (Luke 1:11-17, 36). Gabriel is one of only two angels who are mentioned by name in the Bible. The other is Michael. Gabriel and Michael are perhaps the highest of the angels in Heaven.

It is interesting that the angel visited a young maiden in the city of Nazareth—one of the most unpretentious cities of Palestine. Nazareth was considered a lowly city, and its citizens were usually scorned and despised to such extent that a proverb of that day was, “Can there any good thing come out of Nazareth?” (John 1:46). The city was built sometime between the Old and the New Testaments, for which reason there is no prior record or mention of it.

In Luke 1:27, the word espoused means “betrothed” or “engaged.” Hebrew couples usually had a formal ceremony of betrothal at least a year before their marriage was to take place. The betrothal was virtually as binding upon the couple as was actual marriage. When God was ready for His Son to be born into the world, He exercised great care in selecting those who would be His earthly parents. Joseph was a godly and pious man, a descendant of King David, and Mary was as pure and chaste as Joseph was prudent and wise. She also was a descendant of David.

That Mary was “highly favoured” (v. 28) means she was blessed with the favor, or attention, of God. From among the women of the earth, God had chosen her to be the mother of His Son.

Mary was greatly troubled by Gabriel’s greeting and could not comprehend what his appearance might mean. Zechariah also experienced considerable doubt when he received the announcement regarding John six months earlier, but Mary seems simply to have wondered, not to have doubted. Devout and spiritually sensitive as she was, she was hardly prepared for such an experience.

Abundantly Blessed

The Lord has abundantly blessed me all of my life. I’m not trying to pay Him back for all of His wonderful gifts; I just realize that He gave them to me to give away.—Lisa Whelchel

B. The Angel’s Announcement (Luke 1:30-38)

30 And the angel said unto her, Fear not, Mary: for thou hast found favour with God. 31 And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. 32 He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: 33 And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end. 34 Then said Mary unto the angel, How shall this be, seeing I know not a man? 35 And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God.

38 And Mary said, Behold the handmaid of the Lord; be it unto me according to thy word. And the angel departed from her.

Verse 30 is a repetition and emphasis of Gabriel’s opening words in verse 28. Mary had not found favor with God by a light and flippant life, but by her deep piety, her sense of responsibility, her mature intelligence. She would give birth to the One who would be called by many names while He lived on earth, most of them being divine titles. The name Jesus , however, was a common name. It was a Greek form of the Hebrew name Joshua , meaning “deliverer.” This was an appropriate name for Him who would “save his people from their sins” (Matt. 1:21). That name was not chosen by Joseph or by Mary—it was chosen by the Father in heaven and revealed to them by the angel Gabriel.

Gabriel called Jesus the “Son of the Highest” (Luke 1:32), and in Mark 5:7 an unclean spirit called Him the “Son of the most high God.” Angels and demons alike view Him by this distinctive name; it seems the whole supernatural realm knew of His particular relationship with God the Father.

Gabriel’s announcement that Jesus would occupy the throne of David has yet to be fulfilled. While Jesus lived on earth, He never occupied the throne of David in any sense, and He suffered abuse such as no king ever suffered. In all Scriptural statements concerning the coming of Jesus, there is a mixture of reference to His first coming and His second coming. He has come as Savior, but is yet to come as King.

In Luke 1:34, Mary affirmed to Gabriel she was a virgin and it would be impossible for her to bear a son. Isaiah had prophesied “a virgin shall conceive, and bear a son, and shall call his name Immanuel” (7:14), but naturally these words were not in Mary’s mind at the time.

Gabriel’s response to Mary’s question was not so much an explanation as it was an affirmation. He affirmed to her that the Son she would bear would be divine, not of human origin. The Holy Spirit was the agency by which her conception would occur. By the Holy Spirit there would be a new generation, a new source of life, and a new power of life on the earth. Her conception would be mystical and spiritual, without human or material involvement or association.

As if to assure Mary of the miraculous nature of her conception, Gabriel said Elizabeth had conceived in a miraculous manner also (Luke 1:36). Although Elizabeth conceived naturally rather than supernaturally, the conception occurred in her old age when she was barren. It was the result of a human relationship that had required miraculous intervention. In the case of Mary, however, conception would be without human relationship and would constitute a miracle of the highest magnitude. Just as John the Baptist would be a forerunner of the Lord Jesus Christ, so John’s birth set the stage for the incomparable miracle of Jesus’ birth.

In conclusion, Gabriel told Mary, “For with God nothing shall be impossible” (v. 37). Jesus stated the same truth when He talked with His disciples (Matt. 19:26).

Mary did not question the matter further. She listened to God’s messenger angel with complete faith and obedience (Luke 1:38). The fact that she accepted the announcement of Gabriel does not mean she understood it. As she did on other occasions (2:19), she must have kept this revelation in her mind and pondered it in her heart.

What does Mary’s response to Gabriel reveal about her?

2. MARY VISITS ELIZABETH

A. The Arrival of Mary (Luke 1:39-41)

39 And Mary arose in those days, and went into the hill country with haste, into a city of Juda; 40 And entered into the house of Zacharias, and saluted Elisabeth. 41 And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost.

Being a cousin of Elizabeth, it is very likely that Mary had heard of the older woman’s strange and unexpected pregnancy. Very possibly, Mary knew how the angel had appeared to Zechariah and of the miraculous loss of speech the old priest suffered. If these events were amazing to Mary, then the appearance and message of the angel to her must have been even more so.

The similar nature of the two visits of Gabriel, and the consequent two conceptions, must have motivated Mary to seek the company of Elizabeth. Mary’s journey covered a distance of about eighty miles, from Nazareth to some unidentified city in the vicinity of Jerusalem. Upon entering the house of Zechariah, Mary greeted her cousin Elizabeth. Among the Jews this was a blessing of peace, eloquently stated with compliments and bows.

As soon as she heard Mary’s greeting, Elizabeth received a wonderful spiritual experience. The baby in her womb leaped, which signifies a movement of great joy. Elizabeth was six months pregnant at the time of this visit, so she had already felt the baby’s movement in her womb, but never before as she felt it this time. The fact that the baby leaped when Mary spoke was a dramatic witness to the superiority of Jesus; which is, in fact, the point of this entire narrative.

Elizabeth was “filled with the Holy Spirit” (v. 41 NKJV). This does not mean she received a fullness of the Spirit such as the disciples received on the Day of Pentecost. It means, rather, that the spirit of prophecy came upon her, and she spoke as a Spirit-filled prophet of God.

The Person in the Womb

The word used of John the Baptist in Elizabeth’s womb is the Greek brephos (Luke 1:41, 44), the same word used of babies after their birth (2:12, 16). In 1 Samuel 15:3 the word for children in the New International Version is the same word for infant used by Job of his unborn condition as “an infant who never saw the light of day” (Job 3:16). The ones in the womb were individuals with personhood as much as those after birth.—Roy B. Zuck

B. The Prophetic Testimony of Elizabeth (Luke 1:42-45)

42 And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb. 43 And whence is this to me, that the mother of my Lord should come to me? 44 For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy. 45 And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord.

Elizabeth gave ecstatic praise to Mary and called her highly “blessed” of God (v. 42). Some use her words to substantiate their belief that Mary was exalted to near divinity. This was by no means the case. Elizabeth simply stated that the mother of Jesus had been more highly blessed than other women. She lived in a state of blessedness because of the favor of God upon her.

“Not only did she bless the mother of the coming Messiah, but the Spirit opened her eyes to see who that coming Messiah really was. Here the Spirit in a moment revealed to the happy wife of the priest Zechariah that the babe [who] was to be born of her young kinswoman was not only the promised Messiah, but the lawful Son of the Highest” ( Pulpit Commentary ).

Even before His birth, Elizabeth recognized Jesus as the Messiah. Later, the first person to recognize the man Jesus as the Messiah was her own son, John the Baptist (John 1:29).

Elizabeth related to Mary how the baby in her womb had leaped for joy (Luke 1:44). It is a spiritual marvel that one unborn child should bless in such a manner another unborn child, and that through the intermediary of one mother speaking and the other hearing. The lives of John and Jesus would forever be bound together as they worked together in a common revelation of God.

In verse 45, Elizabeth again blessed Mary for her pious service in the birth of the Messiah. The faithfulness and devotion of Mary was necessary for the Son of God to be born on the earth. Her submission to the will of God was a necessary element in the incarnation of the Christ.

Compare Elizabeth’s statement “blessed is she that believed” (v. 45) with Jesus’ statement in John 20:29. How does this relate to us?

3. THE MAGNIFICAT OF MARY

A. Maidservant of the Almighty (Luke 1:46-50)

46 And Mary said, My soul doth magnify the Lord, 47 And my spirit hath rejoiced in God my Saviour. 48 For he hath regarded the low estate of his handmaiden: for, behold, from henceforth all generations shall call me blessed. 49 For he that is mighty hath done to me great things; and holy is his name. 50 And his mercy is on them that fear him from generation to generation.

After Elizabeth’s ecstatic prophecy, Mary herself spoke in beautiful praise to God. This is known in literature as “the Magnificat.” Mary’s devotion to God was primary, and it was because of this devotion that she was chosen to bear the infant Christ. Her reference to a Savior is noteworthy. She was to be mother to One who was to be her Savior (v. 47).

Motivating her ecstacy and adoration of God was Mary’s awareness of how greatly she had been blessed by Him. She recognized He had lifted her, an obscure Galilean maiden, into exalted and sublime service (v. 48). She speaks of God’s might and power and holiness (v. 49). The young woman’s comprehension of these divine attributes of God reveals her as a person of extraordinary spiritual insight.

Mary was able to envision something of the redemptive plan of God. She could see His mercy extended perpetually to those who fear Him (v. 50). Her words do not restrict the blessings of God to Israel, but she saw mercy extended to all who fear Him.

A Personal Matter

“The life of Christianity,” said Martin Luther, “consists of personal pronouns. It is one thing to say, ‘Christ is a Savior.’ It is quite another to say, ‘He is my Savior.’ The devil can say the first. Only the true Christian can say the second.”—D. L. Moody

B. God’s Sovereign Purpose (Luke 1:51-56)

51 He hath shewed strength with his arm; he hath scattered the proud in the imagination of their hearts. 52 He hath put down the mighty from their seats, and exalted them of low degree. 53 He hath filled the hungry with good things; and the rich he hath sent empty away.

In her hymn of praise, Mary proceeded from personal adoration to an expression of God’s sovereign power. As is frequently done in Scripture, the future is spoken of as if it had already happened. Mary’s words clearly have in view the mighty results of the coming of the Messiah; the strong arm she speaks of is the strength of Christ when He shall come (v. 51). The world had become upside down, but God would set it straight.

Three terms are used for those who put themselves in opposition to God: the proud , the mighty , the rich (vv. 51-53). These have prospered and gained power through the exploitation of the poor and needy. God’s sympathies lie with the oppressed, however, rather than the oppressors. His mercy will be given to those who are lowly and hungry.

The sentiments expressed by Mary here would be repeated by Jesus in His Sermon on the Mount. Those who are rich in worldly goods only are very poor indeed. Those who have material needs but are rich in spiritual things are exalted and full. The Messiah would put these matters in perspective—and it is our faith in Him that keeps them in perspective today.

Mary’s song of praise ends with a review of God’s blessings on His chosen people (vv. 54-55). Still speaking of the future as if it were the past, we see the Messiah strengthening Israel in fulfillment of the promise given to Abraham.

We must always bear in mind that Jesus came first to the people of Israel. Only when Israel refused to accept the Messiah did His arm of strength turn to the Gentiles. Since the time of Abraham, the Jews had waited for their Redeemer; and it was to them that He would come. He was the fulfillment of every Jewish dream and prophecy.

Verse 56 tells us Mary remained with Elizabeth about three months, or until about the time John the Baptist was born. Although the Scriptures are silent as to the activities of these three months, we can be sure they were days of preparation for the sons who were to be born.

Mary returned to Nazareth, for much had to be done there. Matthew 1:18-25 tells us she was espoused to Joseph and that God reconciled him to the supernatural birth. God had chosen with care the one who would become the mother of His Son. Mary’s relationship to Elizabeth and Zechariah, the understanding of Joseph, and her personal dedication and commitment to the will of God made her the ideal choice to bless the world.

What happens to someone who enthrones himself (v. 52)?

How are “the rich . . . empty” (v. 53)?

EXPERIENCING DIVINE FAVOR

The Scripture passage we have explored has a three-part movement. (1) Mary received stunning news from God. (2) Mary traveled to her cousin’s home, where Elizabeth confirmed the good news even before Mary could announce it. (3) Mary worshiped the Lord from her inmost being.

Today, if we will serve God in humble, loving obedience, we too can walk in His favor. When He blesses us in whatever way He chooses, we must then testify to others and praise God with all our being.

Daily Devotions

M. Messiah Promised Through the Woman (Genesis 3:13-15)

T. Descendant of King David’s House (2 Samuel 7:8-16)

W. Birth of Immanuel Foretold (Isaiah 7:10-14)

T. Immanuel Shall Save His People (Matthew 1:18-23)

F. Take the Things of God to Heart (Luke 2:14-20)

S. The Fullness of Time (Galatians 4:1-4)

Adopted from the Evangelical Sunday School Lesson Commentary 2021-2022.

A NEW ERA BEGINS

Sun, 05 Dec 2021 05:46:56 GMT

A NEW ERA BEGINS

1. JOHN'S BIRTH FORETOLD (Luke 1:5-17)

A. A Godly Home (Luke 1:5-7)

B. Service to God (Luke 1:8-12)

C. Promise of a Son (Luke 1:13-17)

2. ZECHARIAH'S REACTION (Luke 1:18-25)

A. Assurance From Gabriel (Luke 1:18-20)

B. The People’s Response (Luke 1:21-22)

C. Praise From Elisabeth (Luke 1:23-25)

3. JOHN'S BIRTH (Luke 1:57-68, 80)

A. Naming the Child (Luke 1:57-63)

B. Glorifying God and Prophesying (Luke 1:64-68)

C. Growing Strong in Spirit (Luke 1:80)

Central Truth: The era of God’s grace that began with the birth of John the Baptist is still in effect today.

Focus: Acknowledge and appreciate that, with John’s birth, a new era of God’s grace began.

Evangelism Emphasis: The Holy Spirit enables us to help prepare the way for people to believe in Christ.

Text: “Blessed be the Lord God of Israel; for he hath visited and redeemed his people” (Luke 1:68).

INTRODUCTION

The account of Christ’s life as recorded by Luke is especially elegant and sensitive. Unlike Matthew, Mark, and John, who were Jews, Luke was a Greek, and his writing bears the marks of Greek literary beauty and precision. As a companion of Paul, as well as being a Greek, Luke understood the necessity of spirituality and the benefit of learning. He was known as “the beloved physician” (Col. 4:14), which suggests he was a person of considerable skills and learning. Formerly a minister of medical care, he became a minister and chronicler of the life of Jesus, the Great Physician.

The Gospel according to Luke is the first part of a two-part record of Christianity, the second part being the Acts of the Apostles. Luke inscribed both of his works to a person named Theophilus, probably a man of high rank who desired thorough knowledge of the life of Christ and the work of His followers. In ancient times, most literary works were sponsored by persons of wealth or authority. Frequently the published work was inscribed to the sponsor, as Luke addressed his works to Theophilus.

The life of Christ properly begins with the birth of John the Baptist. There has to be a period of preparation before the world would be ready to receive the Son of God. John the Baptist was born for the specific purpose of preparing the way for the Messiah. Because of his special place in God’s redemptive plan, John was a unique person. The circumstances surrounding his birth emphasize this uniqueness.

1. JOHN’S BIRTH FORETOLD

A. A Godly Home (Luke 1:5-7)

5 There was in the days of Herod, the king of Judaea, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth. 6 And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. 7 And they had no child, because that Elisabeth was barren, and they both were now well stricken in years.

Jesus and John the Baptist were born in troubled times. Judea was occupied by the military forces of Rome and was governed by rules approved by Rome. Herod, known in history as Herod the Great, was king of Judea. He was an Idumean and not a Jew, a fact deeply resented by the Jews. Herod died in 4 BC, so we know the events of this lesson occurred before that time.

Zechariah (or Zacharias) was a priest who was married to a woman also of priestly lineage. This gave a double distinction to the couple, for a priest did not always marry a woman of priestly background. The Jewish priesthood in those days was divided into twenty-four divisions, of which Abia’s was one. This means simply that Zechariah was a member of that particular group of priests.

Verse 6 says Zechariah and Elisabeth were outstanding in their devotion to God. They kept the Law with such strictness and sincerity that they were beyond reproach in their service to Him.

Despite their devotion to God, Zechariah and Elisabeth had reached advanced age without the blessing of a child. Childlessness in a Hebrew home was regarded as a special calamity and was frequently interpreted as a mark of divine displeasure. Elisabeth was an older woman, well beyond the age of childbearing, so there was no way for their lamentable situation to be changed.

Why do you suppose God allowed this godly couple to be barren?

B. Service to God (Luke 1:8-12)

9 According to the custom of the priest's office, his lot was to burn incense when he went into the temple of the Lord.

11 And there appeared unto him an angel of the Lord standing on the right side of the altar of incense. 12 And when Zacharias saw him, he was troubled, and fear fell upon him.

It is estimated there were twenty thousand priests in Palestine at this time. These were divided into twenty-four divisions, and each division ministered in the Temple for one week twice a year. Since there were hundreds of priests in each division, the particular service of each priest was chosen by “lot” (v. 9), which was a form of drawing names at random in order to find God’s will. The burning of incense was a highly coveted responsibility among the priests.

The burning of incense occurred twice daily, in the morning and in the evening. The worshipers, which consisted of male Israelites, gathered in the court of Israel at the time of burning incense. The fact that a “multitude” (v. 10) was gathered indicates this event happened on the Sabbath Day or some high day of the Jewish year. It should be observed that God selected the Temple, the holiest spot in Jewish worship, to begin the most significant series of events that would lead to the advent of the Messiah.

In the Scriptures, angels were especially used for divine pronouncements to people. These messengers of God appeared to Abraham to announce that he and Sarah were to have a son (Gen. 18:1-11); they appeared to Lot to announce the destruction of Sodom and Gomorrah (19:1-13); and an angel announced the birth of Samson to Manoah and his wife (Judg. 13:2-3).

Sight of the angel “troubled” Zechariah, for he could not understand what it meant (Luke 1:12). The sense in which “fear” is used here is that he was amazed and wondered what the significance of the appearance might mean. Fear, or awe, is an appropriate reaction to divine interposition.

The Ministry of Angels

Like us, angels were created to praise and glorify God. And, although we are of different worlds and assigned to different jobs, miraculously we join in the rich purpose of surrendering to His perfect will.—Charles R. Swindoll

C. Promise of a Son (Luke 1:13-17)

13 But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John. 14 And thou shalt have joy and gladness; and many shall rejoice at his birth.

16 And many of the children of Israel shall he turn to the Lord their God.

The message of the angel to Zechariah was that his prayer had been heard. We are not told what the prayer was, but it was apparently for a son, inasmuch as the urgent concern of every Jewish man was that he have an heir. Very possibly, however, Zechariah had also prayed for the coming of the Messiah, which was the frequent prayer of devout people of Israel. The immediate response to the priest’s prayer was that a son would be born, and he was to be named “John” (v. 13), which means “God is gracious.”

The birth of a boy would bring “joy and gladness” (v. 14) to the parents—especially because the son would be born in their old age. Beyond this private joy of his parents, the life of John would bring national and even universal rejoicing.

John was to be no ordinary person, but one “great in the sight of the Lord” (v. 15). He was to have a special character and a special purpose. “He must never touch wine or other alcoholic drinks” (v. 15 NLT). He would be qualified for his mission by a filling of the Holy Spirit even before his birth. John would be “great” because of his spiritual power, and because of the special service he would render to God.

The ministry of John would be to “turn” the thoughts of Israel to God (v. 16). He would precede the Messiah with prophetic spirit and power. What Elijah had been in his generation, John would be in his (v. 17). By divine energy and purpose, he would make people conscious of God and their need of repentance. In this way the people would be prepared for the coming Messiah.

What aspects of John the Baptist’s ministry are needed today?

2. ZECHARIAH’S REACTION

A. Assurance From Gabriel (Luke 1:18-20)

18 And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years. 19 And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings. 20 And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season.

After the angel’s announcement, Zechariah was emboldened to speak to him. He questioned how he and Elisabeth could have a son which, naturally speaking, would be impossible, for both had advanced beyond the years of childbearing.

The angel reassured the aged priest by identifying himself as Gabriel , which means “mighty one of God.” Gabriel emphasized that the “glad tidings” (v. 19) were not his own, but were of God. He was simply a messenger who had come from the presence of God to announce what God had determined to do.

Zechariah had asked for a sign that Gabriel’s message was true (v. 18), and Gabriel told him what that sign would be: the priest would be unable to speak until the promise was fulfilled (v. 20). Because the priest had spoken in unbelief, he would not be able to speak again until his son was born.

What does this passage reveal about the promises of God?

B. The People’s Response (Luke 1:21-22)

21 And the people waited for Zacharias, and marvelled that he tarried so long in the temple. 22 And when he came out, he could not speak unto them: and they perceived that he had seen a vision in the temple: for he beckoned unto them, and remained speechless.

Habitually the people who prayed in the court remained there until the priest emerged from the Holy place (where the altar of incense stood) to pronounce a benediction or blessing upon them. Generally he did not remain in the sanctuary for a long period of time, but dispatched his duties and soon returned to the people. The people waited, therefore, for Zechariah to emerge. But the priest did not return quickly; and when he did so, he was unable to speak—either to bless them or dismiss them.

When he gave his blessing with signs rather than with speech, the people concluded he was still entranced by some vision he had seen. There may also have been a look on his face similar to that which Moses had when he came down from the mountain after seeing God (Ex. 34:30). Just as Moses had seen God face-to-face, Zechariah had experienced Him through His messenger Gabriel.

C. Praise From Elisabeth (Luke 1:23-25)

25 Thus hath the Lord dealt with me in the days wherein he looked on me, to take away my reproach among men.

Zechariah remained at the Temple until his period of service there was completed, which was generally one week. Only then was he able to return to his own house and share the angelic tidings with Elisabeth. He probably lived near Jerusalem, but there is some belief that he lived in Hebron, a priestly city in the south of Judea.

Among Jewish women, it was a reproach to be childless. Elisabeth’s secluding herself for five months indicates her degree of amazement at what had happened. Even though she conceived a child as the angel had promised, she remained in seclusion until her pregnancy was apparent to all. It is natural that a woman of advanced age would need such a period of privacy in order to grasp the significance of her situation. She spent this time in preparing herself for the divine service that had come upon her. Her praise to God reflects this saintly attitude.

God’s Ways

God’s ways and His delays can be confusing because what God uses to accomplish His will can go against human logic and common sense.

—Anne Graham Lotz

3. JOHN’S BIRTH

A. Naming the Child (Luke 1:57-63)

57 Now Elisabeth’s full time came that she should be delivered; and she brought forth a son. 58 And her neighbours and her cousins heard how the Lord had shewed great mercy upon her; and they rejoiced with her. 59 And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father. 60 And his mother answered and said, Not so; but he shall be called John. 61 And they said unto her, There is none of thy kindred that is called by this name. 62 And they made signs to his father, how he would have him called. 63 And he asked for a writing table, and wrote, saying, His name is John. And they marvelled all.

As was customary, the relatives and neighbors of Elisabeth joined in rejoicing at the birth of the child. It was a reproach for a woman to be childless, and Elisabeth had reached an advanced age in such a circumstance. Added to her long state of barrenness were the strange circumstances of her pregnancy. The entire countryside had heard of Zechariah’s experience in the Temple, and of his subsequent loss of speech. Inevitably, there would be many questions and doubts about the situation. No matter what doubts existed, the hand of God was seen in the birth of the child, and the witnesses could do nothing but rejoice.

Since the time of Abraham, circumcision had been the covenant sign between God and the Jewish people (Gen. 17:11). Circumcision of all male children took place on their eighth day. It was a solemn day, when all of the relatives of the male child were invited to be witnesses of the covenant fulfillment. It was also the custom of the Jews to name the child at the time of circumcision. Because names were of great significance, the naming was associated with the solemn rite of circumcision.

As still occurs today, the relatives of the child felt free to urge their choice of a name upon the parents. They felt the child should be named Zechariah after his father. As it is now, it was common to give the first son his father’s name. This seemed especially appropriate since this child had been born when his parents were advanced in age and had long since forsaken any hope of having a child.

Elisabeth was the first to protest the boy being given his father’s name. It is almost certain Zechariah had told her how the angel had instructed him to name the child John . She was also aware that his affliction of muteness was a sign regarding the name.

The relatives protested to Elisabeth that John was an inappropriate name: none of his forefathers had borne such a name. The relatives turned to Zechariah himself for support. It is strongly indicated here that the old priest was deaf as well as mute, for his kinsmen had to make signs to him. If he had been of sound hearing, they would have appealed to him by voice. It is likely that both hearing and speech had been taken away at the time the angel visited him.

Zechariah called for a writing tablet—a flat piece of wood covered with wax. Letters were cut into the wax with a sharp-pointed stylus. Zechariah corroborated the position of Elisabeth, but his words were more emphatic. Elisabeth had said, “He shall be called John” (Luke 1:60), but he said, “His name is John” (v. 63). To him the name was not a matter of debate or deliberation; it was God’s choice, and not his or theirs.

When must we disregard tradition?

B. Glorifying God and Prophesying (Luke 1:64-68)

64 And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God. 65 And fear came on all that dwelt round about them: and all these sayings were noised abroad throughout all the hill country of Judaea. 66 And all they that heard them laid them up in their hearts, saying, What manner of child shall this be! And the hand of the Lord was with him. 67 And his father Zacharias was filled with the Holy Ghost, and prophesied, saying, 68 Blessed be the Lord God of Israel; for he hath visited and redeemed his people.

The obedience of Zechariah resulted in his immediate healing. His power of speech returned, and his first words were words of praise to God. The long period of silence had built up in the old priest a reservoir of praise and adoration. He waited only for an opportunity to express what he felt in his heart.

News of the priest’s restoration of speech spread rapidly through the hill country of Judea. Coupled with this was the story of his determination to name his son John. A reverential fear came upon the people as they reflected on all the things that had happened, climaxed by the birth of John (v. 65).

There were many things about the child that marked him as a special person, and the people were aware of his uniqueness (v. 66). There was the miraculous appearance of the angel Gabriel; the miraculous conception of the barren Elisabeth; the determination of the parents to name their son John; the sudden healing of Zechariah’s muteness; and, finally, the nature of his prophetic utterance. The people wondered about these things and contemplated what they might mean. It was common for Jewish families to anticipate the Messiah, and some wondered whether John might be the Messiah.

Verse 67 says Zechariah was “filled with the Holy Ghost,” but we are not to conclude that his experience was like that of the disciples on the Day of Pentecost. It was a spirit of anointed prophecy that came upon him. The priest’s speech had come back to him, and the Holy Spirit anointed him to speak all that was in his heart.

As had Elisabeth and Mary, Zechariah spoke of the present and the future as if they were already accomplished. In his prophecy, he foresaw the age of the Messiah, in which God would visit and redeem His people Israel. This entire hymn of praise (vv. 68-79) has the advent of the Messiah in view.

God at Work

From the beginning, the Holy Spirit has been at work in the world. Judges performed miracles. Priests received divine revelations. Musicians sang and composed songs in the Spirit. Prophets declared the will of God in spoken and written messages.—Horace S. Ward

C. Growing Strong in Spirit (Luke 1:80)

80 And the child grew, and waxed strong in spirit, and was in the deserts till the day of his shewing unto Israel.

The conclusion of Zechariah’s prophecy concerns the nature of his son’s ministry (vv. 77-79). God would use John to bring about spiritual revival as preparation for the coming of the Messiah.

Verse 80 says John indeed did grow up as a man of God who was “strong in spirit”—he developed godly character, whereby he could minister with integrity. Once an adult, John lived in the wilderness until his ministry began.

A ROUGH DIAMOND

The life of John the Baptist was integral to the life of Jesus Christ. The threads of their earthly lives were twined together into a single cord even before their births. This cord was strengthened by the fact that Mary and Elisabeth were cousins, which means Jesus and John were distant cousins in their earthly relationship.

Before Christ and His mighty ministry burst upon the world, a period of preparation was necessary. It was for this preparation that John the Baptist was born. He had to be a rough diamond in order to cut through the hard surface of carnality that gripped the world. He was a unique individual, much like the prophets before him and much like the apostles after him. He was, in fact, a blending of the two. He can be called the last prophet of the older era and the first apostle of the new era.

Daily Devotions

M. The Light Shines in Darkness (Isaiah 9:1-3)

T. A Voice in the Wilderness (Isaiah 40:1-5)

W. Hearts of the Fathers (Malachi 4:1-6)

T. The Holy Spirit and Fire (Luke 3:15-18)

F. The Kingdom of God Advances (Matthew 11:7-15)

S. The Mystery of Ministerial Authority (Mark 11:27-33)

Adopted from the Evangelical Sunday School Lesson Commentary 2021-2022.

INSTRUCTIONS FOR SPIRITUAL WARFARE

Sun, 28 Nov 2021 15:12:30 GMT

INSTRUCTIONS FOR SPIRITUAL WARFARE

1. PREPARE FOR SPIRITUAL WARFARE (Ephesians 6:10-12)

A. A Wily Enemy (Ephesians 6:10-11)

B. A Spiritual Struggle (v. 12)

2. PUT ON SPIRITUAL ARMOR (Ephesians 6:13-17)

A. Take a Stand (Ephesians 6:13-14a)

B. Truth and Righteousness (Ephesians 6:14b)

C. The Good News and Faith (Ephesians 6:15-16)

D. Salvation and the Word (Ephesians 6:17)

3. PRAY AND PROCLAIM THE GOSPEL (Ephesians 6:18-24)

A. Spiritual Prayer (Ephesians 6:18)

B. Specific Prayer (Ephesians 6:19-20)

C. Words of Blessings (Ephesians 6:21-24)

Central Truth: God provides the resources we need for spiritual victories.

Focus: Affirm the reality of spiritual warfare and stand against the devil’s schemes.

Evangelism Emphasis: Christians should be bold witnesses.

Text: “Put on the whole armour of God, that ye may be able to stand against the wiles of the devil” (Ephesians 6:11).

INTRODUCTION

Ephesians 6 contains perhaps the clearest definition of spiritual warfare in the New Testament. It is a call to arms. As Christians, we are in a battle against opponents who are stronger than us. This chapter not only teaches us there is a spiritual war, but that, apart from utilizing the weapons God has provided for us, we are hopelessly underpowered. If we plan to win the battle, we must rely on provisions and resources beyond human capabilities.

Verses 10-17 tell us what our divine weapons are. These weapons also imply the nature of the struggle we are in. The weapons God has provided for us repel the attacks of Satan, thus we can learn a great deal about the nature of Satan’s opposition from studying each of these weapons.

Ron Phillips writes:

Satan comes at us directly—through the world system in which we live and through our flesh. With God’s armor we can fend off the attack of our enemy:

With our belt and breastplate we have integrity and identity in Christ. Satan cannot attack our character.
With our shoes and shield we have balance and belief. Satan cannot penetrate our commitment.
With our helmet we have assurance and anticipation of the good things of God. Satan cannot destroy our confidence.

James 4:7 tells us, “Resist the devil, and he will flee from you.” Defensive weapons can hold off Satan, but only offensive weapons can cause him to flee. God has supplied just such a weapon in the sword of the Spirit.

1. PREPARE FOR SPIRITUAL WARFARE

A. A Wily Enemy (Ephesians 6:10-11)

10 Finally, my brethren, be strong in the Lord, and in the power of his might. 11 Put on the whole armour of God, that ye may be able to stand against the wiles of the devil.

Proper preparation is key to prosecuting a successful war. One aspect of preparation is to know the enemy’s capabilities and limitations. Paul describes the devil as a wily enemy. The word wiles indicates trickery, cunning, and deception. The devil attacks believers at their most vulnerable point and often pretends that he is a friend, not the devil (2 Cor. 11:14).

To begin their spiritual battle, the Ephesians must recognize the need for strength beyond their own. An assured sense of victory must not be used as an excuse for inaction. Believers cannot speak of winning the victory where there is never a fight.

The phrase “power of his might” (Eph. 6:10) brings together words for power previously used in 1:19 and 3:16-21. The Ephesians would have understood the implications. The same power that raised Jesus from the dead (1:20) and brought the Ephesians to life when they were “dead in trespasses and sins” (2:1) is now available to them for spiritual warfare. There can be no doubt about its adequacy. Believers are to clothe themselves with the armor God provides. It is a complete outfit because the soldier must be fully protected.

Describe the Christian’s strength (v. 10).

What is the purpose of “the devil’s schemes” (v. 11 NIV)?

B. A Spiritual Struggle (v. 12)

12 For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.

Paul does not call believers to enter into spiritual warfare. Instead, he announces it as a fact. The fact that our battle is not against flesh and blood is lost for those Christians who put all their efforts in that direction. Paul’s idea here is much the same as in 2 Corinthians 10:3: “For though we walk in the flesh, we do not war according to the flesh” (NKJV).

Our battle is “against the rulers, against the authorities, against the cosmic powers of this darkness, against evil” (Eph. 6:12 CSB). These spiritual forces are all part of a spiritual army that is organized and established into ranks under the headship of Satan, who comes against us with his wiles. “In order for us to fight victoriously in these spirit wars, we must understand our enemy,” wrote David Griffis. “Paul warns us not to be ‘ignorant of his devices’ (2 Cor. 2:11). It is important to understand him—his past, present, and future. We should have a knowledge of his purpose, techniques, and power, as well as his limitations, weaknesses, and fears.”

The wording of verse 12 of the text indicates a continuing struggle. To wrestle means to come into hand-to-hand conflict, usually extended over a period of time. There is never a time we can feel that the problem of spiritual warfare has been won once and for all.

Don’t Live in Fear

A believer who overestimates Satan’s power can live an entire lifetime in fear, always terrified of what Satan might do. Satan likes nothing better than to stir up that kind of fear in a believer, because it destroys his effectiveness for the Lord.—George Sweeting

2. PUT ON SPIRITUAL ARMOR

A. Take a Stand (Ephesians 6:13-14a)

13 Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand. 14a Stand therefore.

Paul’s use of “wherefore” (v. 13) is a way of catching up and applying what he has previously said. We must recognize the power of spiritual enemies and, as a result, dress for battle. The exhortation to “stand” repeats the emphasis in verse 11 on the need for immovable steadfastness in the face of a ruthless foe. In verse 13, Paul talks about standing firm in the midst of battle. By keeping ourselves strong in the Lord through using God’s armor, we can win the fight against the forces of evil. We can stand even in “‘the evil day,’ in which sin and iniquity abound, error and heresy prevail” (John Gill).

The command to “stand therefore” (v. 14) teaches we are not to be dressed for battle and then sit at home cowering away from the conflict. We are not to spend our time preparing for battle––praying, worshiping, studying God’s Word, and so on—and then be absent when the call to arms is sounded. Paul’s command is a military charge to do the work of a soldier.

When is it most difficult to stand for God?

B. Truth and Righteousness (Ephesians 6:14b)

14b Having your loins girt about with truth, and having on the breastplate of righteousness.

Paul lists several items of the soldier’s armor in the order in which they would be put on. Together they comprise the panoplia worn before taking the field. With the free-flowing garments of the East, the soldier would first fasten the belt about the waist. The belt gathered in the tunic and helped steady the breastplate when the latter was fitted on. It not only provided uninhibited movement for the soldier but also provided support for the loins and abdominal region, which endured great stress in marching and combat. In addition, the belt was a means of carrying a sword. From the belt hung the scabbard in which the sword was sheathed. The belt tied tightly around the waist indicated that the soldier was prepared for action. To slacken the belt was to go off duty.

The “breastplate” covered the body from the neck to the thighs. Polybius, an authority in war tactics who lived between 201 and 120 BC, tells us it was known as a heart-protector. Usually it was made of bronze, but the more affluent officers wore a coat of chain mail. The front piece was strictly the breastplate, but a back piece was commonly worn as well. Isaiah 59:17 says the Lord himself puts on righteousness like a breastplate. The Christian’s “breastplate of righteousness” stands for uprightness and integrity of character, which results directly from the appropriation of Christ’s righteousness. Our protection is not to be sought in any works of our own, but only in what Christ has done for us and in us.

How can we put on truth?

C. The Good News and Faith (Ephesians 6:15-16)

15 And your feet shod with the preparation of the gospel of peace; 16 Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked.

Once the breastplate has been fitted into position, the soldier puts on his strong army boots. Josephus, the Jewish historian, described them as “shoes thickly studded with sharp nails” so as to ensure a good grip. The military successes both of Alexander the Great and of Julius Caesar were due, in large measure, to their armies’ being well shod, thus able to undertake long marches at incredible speed over rough terrain.

As Christian soldiers, we must have the protection and mobility that come with having our feet “fitted with the readiness that comes from the gospel of peace” (NIV). Paul is alluding to Isaiah 52:7: “How beautiful on the mountains are the feet of those who bring good news” (NIV). The good news Isaiah refers to is the deliverance of Israel from exile. The good news we proclaim is the salvation message of Jesus Christ. Paul refers to the same Isaiah passage in Romans 10:15. His point is that people of this world will never be changed from their sinful lives unless they hear the message.

“Above all,” or “in addition to all this,” we must “take up the shield of faith” (Eph. 6:16 NIV). The shield refers to the large oblong or oval scutum the Roman soldier held in front of him for protection. It consisted of two layers of wood glued together, covered with linen and hide, and bound with iron. Soldiers often fought side by side with a solid wall of shields. But even a single-handed combatant found himself sufficiently protected.

As Christians, our protective shield is faith, both in action and in its objective content. With such a shield, we can extinguish all the incendiary devices flung by the devil. This shield effectively counteracts the danger of such diabolical missiles, not merely by arresting or deflecting them, but by quenching the flames to prevent them from spreading.

In all circumstances we must “believe that God exists and that He rewards those who [earnestly and diligently] seek Him” (Heb. 11:6 Amp.). Through steadfast faith in God, we will not be overwhelmed by any adversity that surrounds us. When we know who we are and for what we stand, and when we know God is faithful and His Word is true, then we can withstand anything the devil may bring against us.

Venture or Vegetate

We live by faith or we do not live at all. Either we venture—or we vegetate. . . . By faith we move mountains of opposition or we are stopped by molehills.—Harold Walker

D. Salvation and the Word (Ephesians 6:17)

17 And take the helmet of salvation, and the sword of the Spirit, which is the word of God.

Two more items of the armor remain. The shield had to be fixed in place before the helmet, since the shield’s handle could not pass over the helmet. The helmet was made of bronze with leather attachments. In 1 Thessalonians 5:8, the helmet is identified with “the hope of [full] salvation.” In Isaiah 59:17, Yahweh wears the “helmet of salvation” along with the breastplate of righteousness. The Christian shares the divine equipment. In Ephesians 6:17, the word take means “receive” or “accept.” The previous elements of the armor were laid out for the soldier to pick up, but the helmet and sword would be handed to him by an attendant or by his armorbearer. As Joseph Beet notes, the helmet provides “a present deliverance from sin to be consummated in eternity by complete deliverance.”

The final weapon is the sword, for there is no mention of the spear which was the regular offensive armament of the Roman foot soldier. Instead, Paul focuses on the short, two-edged, cut-and-thrust sword wielded by the heavily armed legionary. The Christian’s only weapon of offense is “the sword of the Spirit.” “The word of God” is divine utterance or speech. In Isaiah 11:4, the Messiah is portrayed as One who strikes the ruthless with “the rod of his mouth”; that is, by the authoritative impact of what He says. Elsewhere in Scripture, speech is compared to a sword.

So, what is this “word of God”? Many think it is “the gospel” (Eph. 6:15), which is “the power of God” (Rom 1:16). Others regard it as words given by the Holy Spirit to meet the critical need of the moment, or as prayer in which the Spirit speaks through the Christian (Eph. 6:18). It is significant that, in Matthew’s temptation narrative, Jesus himself (quoting Deut. 8:3) refers to “every word [ rhema ] that comes from the mouth of God” (Matt. 4:4 NIV) and employs relevant scriptures to defeat the devil’s stratagems.

Why is God’s Word called “the sword of the Spirit” (also see Heb. 4:12)?

3. PRAY AND PROCLAIM THE GOSPEL

A. Spiritual Prayer (Ephesians 6:18)

18 Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints.

Prayer is not included among the weapons wielded by the Christian combatant. However, Paul is still concerned with the Christian’s victory in struggle. So praying is connected with all the preceding commands. We can stand firm and true, successfully resisting all spiritual foes, only as we remain in the spirit of prayer. We must pray “always,” or “on all occasions” (NIV), suggesting that we must pray in preparation for the battle as well as during the engagement itself.

Some people err in placing confines on prayer. Some reserve prayer only for times of trial and need. For others, prayer is an action to be observed in the worship service on Sunday and other appointed times. We must not allow prayer to slip away from us either because of adversity or prosperity. The adage is still relevant, “Whenever you find it hardest to pray, pray your hardest!” In 1 Thessalonians 5:17, Paul exhorts believers, “Pray without ceasing.”

Christians must also pray “in the Spirit” (Eph. 6:18). This phrase could mean “in communion with the Spirit” or “in the power of the Spirit.” Pentecostals also understand it as a reference to praying in unknown tongues. Every avenue of praying is to be thoroughly explored. We are to pray with all kinds of prayer. God is a God of variety. We must not limit the expression of prayer to a particular style or approach, but must always pray in agreement with God’s Word. Praying must include watchfulness. We must be vigilant in prayer and not become listless.

Who should Christians pray for?

B. Specific Prayer (Ephesians 6:19-20)

19 And for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel, 20 For which I am an ambassador in bonds: that therein I may speak boldly, as I ought to speak.

Paul asked his readers to remember him in their prayers. Paul realized his dependency on the intercession of his friends for the furtherance and ability of ministry, despite his apostolic calling. Unlike some preachers and Christian leaders who talk, act, and think as if they are self-sufficient, Paul realized his weakness and potential for failure without the intercession of others. He was counting on the prayers of the church so he might boldly proclaim “the mystery of the gospel.” He knew it was only through what God himself supplied that he would be able to fulfill his role. If it was true for Paul, how much more so for us!

Verse 20 repeats Paul’s request for boldness, but he described himself in an unusual manner. Paul was imprisoned because of his faithfulness in preaching the Gospel, so he called himself “an ambassador in chains” (NIV). What a paradox! Paul was an ambassador on behalf of Christ, yet he was in chains. Ambassadors normally enjoyed diplomatic immunity, but Paul would be compelled to appear in the imperial court as a prisoner. Yet, Paul was not seeking sympathy. All he desired was the prayer of the saints in order to be able to speak boldly as Christ’s witness.

How to Pray

Do not pray for tasks equal to your powers. Pray for powers equal to your tasks.—Phillips Brooks

C. Words of Blessings (Ephesians 6:21-24)

21 But that ye also may know my affairs, and how I do, Tychicus, a beloved brother and faithful minister in the Lord, shall make known to you all things: 22 Whom I have sent unto you for the same purpose, that ye might know our affairs, and that he might comfort your hearts. 23 Peace be to the brethren, and love with faith, from God the Father and the Lord Jesus Christ. 24 Grace be with all them that love our Lord Jesus Christ in sincerity. Amen.

Paul’s letter to the Ephesians was apparently delivered by one of his ministry companions, Tychicus (see Acts 20:4), whom Paul called “beloved” and “faithful” (Eph. 6:21). This journey from Ephesus to Rome would have taken several weeks. In addition to the vital letter Tychicus was carrying, he brought a personal report on Paul’s condition and his limited activities as a prisoner in Rome. Paul said this news would encourage the Ephesians (v. 22).

He concluded this letter with words of blessing. First, Paul prayed that peace and love from God the Father and the Son would rest upon them (v. 23). Second, he prayed that God’s grace would rest upon the Ephesians as they returned God’s faith-building love by loving Jesus Christ “in sincerity” (v. 24), or with an “undying love” (CSB).

Describe your love for Jesus Christ?

SPIRITUAL WARRIORS

As Christians, we must never lose sight of the distinctive nature of our calling as members of the Church in the world. We are engaged in spiritual warfare, and we need to be courageous and prayerful as we face a formidable foe. Yet we can maintain a sense of security and confidence, because Christ’s strength and God’s full armor are ours to draw upon and use.

Daily Devotions

M. The Enemy Is Defeated (Exodus 14:21-28)

T. The Lord Delivers (Psalm 34:1-10)

W. God Answers When We Call (Psalm 55:16-22)

T. Jesus Resists the Devil’s Tactics (Luke 4:1-13)

F. Fight in Faith (1 Timothy 6:5-16)

S. Remain Strong in Holy Faith (Jude 17-25)

Adopted from the Evangelical Sunday School Lesson Commentary 2021-2022.

RELATIONSHIPS IN CHRIST

Sun, 21 Nov 2021 16:06:38 GMT

RELATIONSHIPS IN CHRIST

1. HUSBAND AND WIFE (Ephesians 5:18b, 21-33)

A. A General Command (Ephesians 5:18b, 21)

B. Words to Wives (Ephesians 5:22-24)

C. Husbands, Christ, and Christ’s Body (Ephesians 5:25-33)

2. CHILDREN AND PARENTS (Ephesians 6:1-4)

A. Honor and Obedience (Ephesians 6:1-3)

B. Training and Instructions (Ephesians 6:4)

3. EMPLOYEES AND EMPLOYERS (Ephesians 6:5-9)

A. Christ-Pleasing Work Ethic (Ephesians 6:5-8)

B. Christ-Honoring Leadership (Ephesians 6:9)

Central Truth: Living for Christ has a powerful, positive impact on human relationships.

Focus: Assess our earthly relationships and conform them to Christ’s will.

Evangelism Emphasis: Christians should influence unbelievers to accept Christ.

Golden Text: “Submitting yourselves one to another in the fear of God” (Ephesians 5:21).

INTRODUCTION

Christians need each other. That is the way God made us. In his book The Radical Disciple , John Stott wrote:

We are all designed to be a burden to others. You are designed to be a burden to me and I am designed to be a burden to you. And the life of the family, including the life of the local church family, should be one of “mutual burdensomeness.” “Carry each other’s burdens, and in this way you will fulfill the law of Christ” (Gal. 6:2 NIV).

Today’s lesson begins with a focus on the relationship between husband and wife. Ephesians 5:33 summarizes the marital burden each partner must carry: “So each husband should love his wife as much as he loves himself, and each wife should respect her husband” (CEV).

In the next relationship Paul addresses (6:1-4), parents carry the burden of bringing up their children in the discipline and instruction of the Lord without frustrating them. Children have the burden of honoring and obeying their parents.

In verses 5-9, slaves/servants/employees carry the burden of willingly working hard. God-fearing masters/employers have the responsibility of treating workers with respect and fairness. Such burden-bearing is possible through the Spirit of Christ, who said, “My yoke is easy, and my burden is light” (Matt. 11:30).

1. HUSBAND AND WIFE

A. A General Command (Ephesians 5:18b, 21)

18b But be filled with the Spirit.

21 Submitting yourselves one to another in the fear of God.

In an age of individualism, submission is not a well-received word. Yet, one of the far-reaching commands given by Paul is the need to submit to one another. The whole structure of society as ordered by God depends on the readiness of its members to recognize the importance of submission and practice it. Such submission begins yielding ourselves to God. We empty ourselves before Him so we can be “filled with the Spirit” (v. 18b).

The word submit ( hypotasso ) occurs twenty-three times in Paul’s writings. It means to “line oneself up under.” Originally, it was used in a military sense of soldiers submitting to their superiors, or slaves submitting to their masters. The word conveys the idea of giving up one’s own right or will; that is, to subordinate oneself to those considered worthy of respect, either because of their inherent qualities or the position they hold.

Within the fellowship of the church, this submission to others is reciprocal. No one is to coerce another, for all voluntarily accept the discipline. Hence, any suggestions of superiority are banished. Beginning in verse 22, Paul shifts to three specific social relationships and exhorts his readers to practice submission as an important aspect of Christianity. Paul focuses on relationships with spouses, children, and masters (or, more appropriately today, employers).

What does “the fear of God” have to do with Christians submitting to each other?

B. Words to Wives (Ephesians 5:22-24)

22 Wives, submit yourselves unto your own husbands, as unto the Lord. 23 For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. 24 Therefore as the church is subject unto Christ, so let the wives be to their own husbands in every thing.

Paul urges wives to submit to their own husbands “as unto the Lord” (v. 22). Two things are to be noted. First, Paul’s exhortation is within the context of a Christian marriage. He does not suggest women are inferior to men or that all women should be subject to all men. Second, the submission is voluntary, not forced. The Christian wife who submits does so because her vow is “as unto the Lord.” Submission must never be confused with subjugation or subordination.

To strengthen his argument, Paul sets out the relationship between the husband and wife as being a reflection of the relationship between Christ and His church—Christ is the head of the Church as the husband is the head of the wife. The analogy raises marriage to a lofty level, something that we need to be reminded of today. Paul’s primary concern was not to specify or go into details of what he meant by headship . Rather, the main issue here is that of “submission.”

The School of Marriage

Marriage is never finished. The lesson is never learned. The effort is never at an end. Marriage, like life, is a matter of solving the little things. . . . It is a matter of surrendering small, personal preferences.—Randolph Ray

C. Husbands, Christ, and Christ’s Body (Ephesians 5:25-33)

25 Husbands, love your wives, even as Christ also loved the church, and gave himself for it; 26 That he might sanctify and cleanse it with the washing of water by the word, 27 That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.

30 For we are members of his body, of his flesh, and of his bones. 31 For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. 32 This is a great mystery: but I speak concerning Christ and the church. 33 Nevertheless let every one of you in particular so love his wife even as himself; and the wife see that she reverence her husband.

In Greco-Roman society, while it was recognized and accepted that wives had obligations to their husbands, there was none for the husband. In this, as in other areas, Christianity introduced a revolutionary approach to marriage that equalized the rights of wives and husbands, and established the institution on a firmer foundation than ever before. Although in context the word submit sums up the role of the wife (v. 22), and the word love (v. 25) does the same for the husband, the words are not to be understood as mutually exclusive; that is, as if one operates or exists without the other.

In verse 25, Paul continues with his comparison between the marriage relationship and the relationship of Christ and the Church. Christ gave Himself up for His bride on the cross. The analogy is apt, since ekklesia (church) is feminine. The Lord’s sacrificial death was “to make her holy” and “to present her to himself as a radiant church” (vv. 26-27 NIV). To “sanctify” is not only to set apart, but also to make ethically holy. Christ’s ultimate aim in giving Himself up for the Church was that at the end of the age He might be able to present her to Himself in unsullied splendor “as a bride adorned for her husband” (Rev. 21:2).

Christ loves the Church, not simply as if it were His body, but because it is His body. Husbands, therefore, are to “love their wives as their own bodies” (Eph. 5:28). So intimate is the relationship between man and wife that they are fused into a single entity. For a man to love his wife is to love himself. She is not to be treated as a piece of property, as was the custom in Paul’s day. The wife is to be regarded as an extension of a husband’s own personality and, so, part of himself. This is how Christ loves His body, the Church (v. 25). He cares for the Church because Christians are living parts of His body.

In verse 31, Paul introduces Genesis 2:24 to substantiate his argument from Scripture. The marriage tie takes precedence over every other human relationship and, for this reason, is to be regarded as inviolable. This divine ordinance is graciously designed for mutual satisfaction and delight. The word joined (literally, “will be glued”) used in combination with one flesh, refers to sexual interaction, which is sanctioned by God within the marital context. It is because of this lofty view of marital relations that the Church has taken its stand against premarital sex, polygamy, and adultery.

Paul concludes the section on a practical note. He addresses every husband individually (literally, “you each, one by one”). Every husband is to go on loving his wife as his very self. The wife, for her part, is to give her husband the respect that is due him in the Lord. As verse 21 has made plain, such respect is conditioned by and expressive of reverence for Christ. It also assumes the husband will so love his wife as to be worthy of such deference.

2. CHILDREN AND PARENTS

A. Honor and Obedience (Ephesians 6:1-3)

1 Children, obey your parents in the Lord: for this is right. 2. Honour thy father and mother; which is the first commandment with promise; 3. That it may be well with thee, and thou mayest live long on the earth.

The word obey (Greek, hupakouo ) has in its background the idea of “listening” or “attending to”; hence, obeying. It is a picture of a person submitting to the voice of authority. The phrase “in the Lord” defines the sphere of obedience and makes possible exception for children whose parents are not Christians and who sometimes are given commands that are in direct contradiction to God’s words. Paul gives the reason why children are to obey their parents. It is right, and therefore it pleases the Lord (Col. 3:20). It is a sign of the last days when children no longer do this (2 Tim. 3:2).

Not only are children to obey their parents; they are also to honor them. This means a great deal more than mere obedience. A dog or other beast may obey its master, but it does not have the emotional or spiritual capability of rendering honor. To honor means “to show reverential respect.” Honoring transcends obeying and implies mental, and perhaps emotional, willingness to do so.

This was one of the Ten Commandments: “Honour thy father and thy mother, as the Lord thy God hath commanded thee; that thy days may be prolonged, and that it may go well with thee, in the land which the Lord thy God giveth thee” (Deut. 5:16). The promise concerned the Jews in their homeland. By keeping this commandment, they were assured a long life in the land. However, Paul, in writing to the Gentiles in Ephesus, seemed to extend the promise here to include a person’s life-span. A longer life is a reward for parental honor and obedience.

Can children obey their parents without honoring them? Can they honor their parents without obeying them?

B. Training and Instructions (Ephesians 6:4)

4. And, ye fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord.

Paul turns his attention to parents. In the Roman world, parents, particularly fathers, had absolute power over their children. But Paul places heavy responsibility on the parents. They must avoid exasperating their children by placing unnecessary or unreasonable demands on them. They must not arouse the bad passions of their children by severity, partiality, injustice, or inconsistency in their own lives.

It is the responsibility of the parents, particularly the father, to provide spiritual nourishment and direction to the household. It is not enough for a father to feed and clothe his children, but he is to be the high priest in his own home. The spiritual environment, the spiritual emphasis, the spiritual watchfulness, and the spiritual instruction are all the parents’ responsibility.

The Right Home

The only way to provide the right home for your children is to put the Lord above them, and fully instruct them in the ways of the Lord. You are responsible before God for the home you provide for them.—Billy Graham

3. EMPLOYEES AND EMPLOYERS

A. Christ-Pleasing Work Ethic (Ephesians 6:5-8)

5 Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ; 6 Not with eyeservice, as menpleasers; but as the servants of Christ, doing the will of God from the heart; 7 With good will doing service, as to the Lord, and not to men: 8 Knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free.

Paul turns to one of the most serious social situations of his time. Paul lived in a world filled with slavery. His injunction is neither a tacit approval of slavery nor a condemnation of the institution. It is based on the matter-of-fact recognition of the reality of the society in which Paul and the Christian communities lived. Paul tells his readers that slaves were to obey their earthly masters. He uses the same word meaning “obey” that he used for children in verse 1. The obedience of the slave was to be expressed in three specific attitudes: deep respect, fear, and service with sincerity.

Paul’s exhortation gives us insight into how we should work for our employers and how our employers should treat their workers. As Christian workers, we have a twofold responsibility as we obediently carry out our employer’s expectations. First, we must work well at all times, regardless of whether we are being observed or not. Second, our service should be done wholeheartedly, as if serving the Lord. This may or may not result in promotion here on earth, but it will surely result in a reward from God.

Sacred Significance

When man loses the sacred significance of work and of himself as worker, he soon loses the sacred meaning of time and of life.—Carl F. H. Henry

B. Christ-Honoring Leadership (Ephesians 6:9)

9 And, ye masters, do the same things unto them, forbearing threatening: knowing that your Master also is in heaven; neither is there respect of persons with him.

Paul urges masters to treat their slaves in the same way they are commanded to work. He calls for reciprocity. The master is to treat his slaves as though he were serving the Lord. Slaves are not to be threatened. The Christian master must remember that God is both their Master and the Master of their slaves, and there is no partiality or favoritism with God.

In a day when productivity is valued above humanity, employers need to hear Paul speaking. No person is of such insignificance that he or she should be sacrificed by poor conditions, unfair practices, and low wages. The way employers treat their workers should exemplify love for Christ.

What does God expect from Christian bosses?

SPIRIT-EMPOWERED RELATIONSHIPS

Today’s lesson began with the command, “Be filled with the Spirit.” But we did not discuss the first part of that command, which warns, “Don’t destroy yourself by getting drunk” (Ephesians 5:18 CEV).

Regarding the types of relationships we have studied today—husbands with wives, parents with children, and employers with employees—how many have been destroyed by drunkenness? Jobs have been lost; marriages have been ruined; children have been neglected and abused.

Thankfully, this scripture declares how we can be the spouses, parents, children, workers, and employers we should be—by being filled with the Holy Spirit. He can give us the power, guidance, and understanding we need to help us honor Christ in all our relationships.

Daily Devotions

M. God Establishes Marriage (Genesis 2:18-25)

T. Children Should Obey Their Parents (Proverbs 1:10-19)

W. Disciplined Children Bring Honor (Proverbs 29:15-18)

T. Jesus Submits to the Father (Matthew 26:36-44)

F. Honor Others Above Yourself (Philippians 2:1-8)

S. Submission Within a Household (Colossians 3:18-21)

Adopted from the Evangelical Sunday School Lesson Commentary 2021-2022.

TRANSFORMED BY CHRIST

Sun, 14 Nov 2021 13:54:42 GMT

TRANSFORMED BY CHRIST

I. BE RENEWED IN YOUR MIND (Ephesians 4:17-24)

A. Not Like Others (Ephesians 4:17-19)

B. The Way of Life (Ephesians 4:20-24)

2. GIVE NO PLACE TO THE DEVIL (Ephesians 4:25—5:2)

A. No Lying, Angry Outbursts, or Stealing (Ephesians 4:25-28)

B. No Harmful Words or Grievous Acts (Ephesians 4:29-30)

C. Kind and Loving Followers (Ephesians 4:31—5:2)

3. LIVE IN CHRIST’S LIGHT (Ephesians 5:3-14)

A. Prohibitions (Ephesians 5:3-4)

B. Relationships (Ephesians 5:5-7)

C. Children of Light (Ephesians 5:8-14)

Central Truth: Christians should reflect Christ’s transforming power in their lives every day.

Focus: Examine how Christ transforms believers and be transformed by Him.

Evangelism Emphasis: Lives are transformed when people accept Christ.

Text: “Walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour” (Ephesians 5:2).

INTRODUCTION

The Bible identifies Christians as “strangers” and “pilgrims”; however, we should never forget that while our true citizenship is in Heaven, we still retain a citizenship on earth (1 Peter 2:11; Phil. 3:20). While a member of two kingdoms, we are called to live by the principles of God’s kingdom while existing physically for a time in the kingdom of this world.

As Christians, we have experienced the new birth and been adopted into the family of God. We are not perfect and will not be until the end of the age. But between the period of regeneration and glorification, we live a life separated unto God.

Our new lifestyle involves a new estrangement. Before accepting Christ, we loved the world, and the world loved us. But when we became reconciled to God, we became estranged from the world. Jesus said His disciples are not of this world, but He also said they are in the world (John 17:11, 16). Jesus said that as the Father sent Him into the world, so He has sent His disciples into the world (v. 18). This is the great paradox of the Christian life. We live in the world but are not of the world.

Charles Swindoll said, “If you are a ‘Sunday Christian,’ you will not stand alone when outnumbered. Apart from a personal and vital faith in Christ, it is impossible to wage a winning effort against the system called ‘the world.’”

I. BE RENEWED IN YOUR MIND

A. Not Like Others (Ephesians 4:17-19)

17 This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind, 18 Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart: 19 Who being past feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness.

In the first 16 verses of this chapter, Paul emphasizes unity. He puts forth a plea for believers to live a life worthy of their calling in Christ Jesus. Then after sharing the seven major areas of unity (vv. 4-6), the apostle points out areas where there can be diversity in the church while maintaining unity.

Beginning in verse 17 and continuing to the end of the chapter, the apostle provides a comparative study of the differences between the old life and the new life. The intent is to recognize the influences of the past, throw them off, and establish new ones. It is this type of character development that provides us with a foundation for personal ethics.

Paul begins with an insistent appeal: “So I tell you this, and insist on it in the Lord” (NIV). These issues have eternal consequences. And so no one will assume it’s just Paul sharing his personal views, the Lord’s authority in this comes to the forefront (“testify in the Lord”). If Christ himself were there with them, He would speak the same thing.

Paul challenged the Ephesian believers to live differently than the Gentiles by separating themselves from a pagan lifestyle. And the beginning point is their “mind,” which includes their conscience and affections. So the logical conclusion is that as they adopt the mind of Christ, spiritual truth and moral values will triumph.

In verse 18, Paul describes the condition of the pagans. “Having the understanding darkened” speaks of their inner spiritual darkness. This comes from their unbelief. There can be no inner enlightenment until an individual accepts Jesus Christ as Savior and experiences renewal. No wonder Paul earlier indicated how he prayed that the believers’ new enlightenment would enable them to know hope and the riches of glory (1:16-18).

The unbelievers’ alienation refers to the results of the moral fall of the human race through Adam. Through his sin of eating the forbidden fruit, all of us are estranged from God, and our own efforts to be reconciled to God are futile. Only through Jesus Christ can we return to an enlightened spiritual condition and enjoy the citizenship of Heaven.

The final phrase of 4:18 is better translated, “due to the hardening of their hearts” (NIV), which results in the insensitivity described in verse 19. Callousness of the heart keeps a person from experiencing moral pain when committing acts of sin. As a result, individuals then give themselves over to shameful, wanton sexuality. The depth and type of sins are pursued with greediness. One makes a business of practicing and enabling others to indulge in sensuality. An example of this is pornography, which sometimes hides under the heading of “artistic expression.” And sacred religious beliefs are defamed under the freedom of expression.

Can you name specific examples in recent years where governmental actions have supported the expression of shameless sin?

B. The Way of Life (Ephesians 4:20-24)

20 But ye have not so learned Christ; 21 If so be that ye have heard him, and have been taught by him, as the truth is in Jesus: 22 That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; 23 And be renewed in the spirit of your mind; 24 And that ye put on the new man, which after God is created in righteousness and true holiness.

This passage provides a contrast to the state of darkness described in the previous three verses. No one can claim salvation and still maintain the old ways of thinking and doing.

Verse 20 reveals the sharp distinctive between the two lifestyles. To know Christ is to allow Him to dominate our entire being. We can know His teachings and the specifics of His life on earth, but we do not really learn of Christ until we experience Him through accepting His divinity and redemptive work on the cross. It is only when we experience the cleansing of our sins by His shed blood that we come into intimate relationship with Him.

It is interesting how Paul refers to “Christ” in verse 20 but uses the name “Jesus” in verse 21. This reminds us of the dual nature of the Son of God. The title Christ reminds us of His divine office as mediator for our sins. The name Jesus indicates His humanity and identity as Jesus of Nazareth who bodily rose from the dead.

Verse 22 indicates life in Christ includes a major change. The term conversation means “one’s mode of life, or pattern of living.” When a person experiences conversion, there must be a corresponding change of character and activities. The old pattern needs to be replaced by a new pattern.

As Christians, we must “put off . . . the old man” (v. 22) and “put on the new man” (v. 24). Our new nature reflects the qualities of the Holy Spirit, namely “righteousness and true holiness.” Righteousness describes our relationship to other humans, while holines s relates to God.

How does this transformation take place? We know our human frailties quickly undermine our best intentions. But that is the beauty of life in Christ. We are not in this struggle by ourselves. Rather, the Holy Spirit is there with us—empowering us to do what would be impossible alone. By ourselves, we fail to renew our minds. We lack the power to bring about the needed transformation. Many times we even lack the desire to be renewed. When anger, frustration, and the desire to retaliate flood our minds, the Holy Spirit enables us to push beyond and demonstrate a Christlike spirit.

No Surprise

I’m sure it comes as no surprise to most of us that we act out precisely what we take in. In other words, we become what we think.—Charles Swindoll

2. GIVE NO PLACE TO THE DEVIL

A. No Lying, Angry Outbursts, or Stealing (Ephesians 4:25-28)

25 Wherefore putting away lying, speak every man truth with his neighbour: for we are members one of another. 26 Be ye angry, and sin not: let not the sun go down upon your wrath: 27 Neither give place to the devil. 28 Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth.

Jesus said Satan is “a liar and the father of lies” (John 8:44 NIV). Since this is true, for believers to lie to one another would be playing right into the devil’s devices. Jesus said of Himself, “I am the way, the truth, and the life” (14:6). We belong to Jesus, so we belong to the truth; therefore we should always be truthful. We are no longer of the world, so our actions must change to reflect the new creations we have become. “Like putting off the old self and replacing it with the new self, so believers put off falsehood and put on the willingness to speak the truth” ( The Life Application Commentary ).

In verse 26 of the text, we see anger is not necessarily sinful. There are times when anger is justified. Still, we are not to let it continue for long. We have the right to respond in controlled reaction to wrongs and sin, but we cannot allow our anger to consume us. If we do, we are as guilty as the one who caused the anger. It is never a question of what happens to us, but rather how we handle those things.

The Gospels record Jesus showing anger when He twice overturned the tables of the moneychangers in the Temple. However, this was righteous anger (because they were stealing from the people), and He did not sin.

Paul’s words in verse 28 seem obvious, since stealing is prohibited by the Ten Commandments. However, he is saying that those who have been redeemed from a lifestyle that included such vices as theft should never let their old nature control them. Now they should work honestly, and God will bless them.

Why is dishonesty so damaging to the body of Christ?

When does anger become sinful?

B. No Harmful Words or Grievous Acts (Ephesians 4:29-30)

29 Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers. 30 And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption.

Christians should maintain a high standard of speech. We should avoid slander, gossip, coarse language, or any word that is insensitive to others. We should be wise in our choice of phrasing, ever aware that we are witnesses for Christ. Words have power for good, as well as evil. We are the Church—Christ’s body on earth. Our words should build up one another.

Because we belong to Christ, the Holy Spirit is living in us. Imagine Jesus standing in person next to us at all times. Anything we might do that would embarrass or sadden Him also grieves the Holy Spirit. The Holy Spirit’s power in us empowers us to live for Christ. We either yield to Him or to our old sinful nature. If we say yes to the Holy Spirit, He will guide our speech and actions, making sure they express kindness to everyone.

It is amazing to think that our words and deeds have an impact on the Lord himself. We are of utmost importance to Him, so how we live, speak, and act can either sadden Him or make Him proud of us. His Spirit living within us is our guarantee of eternal salvation.

The Power of Words

Words—so innocent and powerful as they are, standing in a dictionary; how potent for good and evil they become, in the hands of one who knows how to combine them!—Nathaniel Hawthorne

C. Kind and Loving Followers (Ephesians 4:31—5:2)

31 Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice: 32 And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you.

5:1 Be ye therefore followers of God, as dear children; 2 And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour.

As long as we have contact with people, there will be disagreements and opportunity for conflict. No two people—even the most devout believers—will agree on everything. However, we can agree to disagree on certain issues and still maintain Christian fellowship. All the sins listed in verse 31 are part of our old nature, the nature we are to put away. None of them have any place in the heart of the believer who has the Holy Spirit living inside. Instead, God’s indwelling Spirit helps us to be kind, compassionate, and forgiving, as Christ has been to us.

Paul begins chapter 5 by appealing to the Ephesians to be “followers of God.” Followers is from the Greek word meaning “to imitate.” Every occurrence of the word in the New Testament is in the context of moral living. The primary trait of followers of God is that they follow “as dear children” who lovingly obey their parents.

In verse 2, Paul extends his command to be followers of God with a command to “walk in love.” The expanded translation of the opening phrase would be to “walk/conduct your lives in the sphere/realm of love.” The Christian’s life is to be lived within the boundaries of love.

The Christian’s walk is to be conducted in comparison to the way in which Christ conducted Himself in the sphere of love. The action of Christ specified is the giving of Himself for us “an offering and sacrifice to God [slain for you, so that it became] a sweet fragrance” (v. 2 Amp.).

Why must Christians get rid of “all” the things listed in 4:31? How is this possible?

3. LIVE IN CHRIST’S LIGHT

A. Prohibitions (Ephesians 5:3-4)

3 But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints; 4 Neither filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks.

Paul explicitly defines what it means to have a loving relationship with God. This definition includes six prohibitions. The first three emphasize personal selfishness: fornication, uncleanness, and covetousness. Covetousness , meaning “greediness,” summarizes the previous two. All three refer to practices fulfilling personal lust.

The latter part of verse 3 places these prohibitions in the context of faithfulness to God. Avoiding them is not just an act of self-improvement; rather, it is an act that “becometh saints.” It is a matter of consistent faithfulness to God.

The second group of prohibitions emphasizes relationships with others. Filthiness refers to actions that are shameful and obscene in appearance to others. Foolish talking and jesting refer to speech that harms others.

As with the first group, the second group of prohibitions is a matter of relationship with God. Practicing these is “not convenient,” meaning “not fitting.” They are not part of the Christian life and are inconsistent with knowing God. They represent a haughty spirit rather than one of thankfulness to God.

How can a thankful spirit help us to lead clean lives?

B. Relationships (Ephesians 5:5-7)

5 For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God. 6 Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience. 7 Be not ye therefore partakers with them.

In verses 3 and 4, Paul addresses how our relationship with God should affect our relationship with others. He reverses the emphasis in verses 5-7.

We are influenced by others. Those with whom we associate help to shape our lives, and sometimes we become a reflection of each other. Therefore, we must use caution in the selection of our close associates.

Different kinds of unbelievers are listed in verse 5. “Whoremonger” refers to someone given over to sexual immorality. The word is translated from the Greek word pornos , from which the English word pornography is derived. “Unclean person” refers to someone who does not live a morally pure life. “Covetous” refers to one who is greedy and self-centered. “Idolater” summarizes those previously named. Their lifestyle results from a life without God, a life given over to worshiping someone or something else.

Verse 6 stresses that God will judge the consequences of a life not committed to Him. Therefore, we must not allow ourselves to be deceived by “empty arguments [that encourage (us) to sin]” (Amp.). Sometimes, close associations with unbelievers can influence us to an attitude of disobedience, although we may not do the same things as our non-Christian associates. Externally there may be a difference, but we may develop a heart of disobedience.

“Partakers” (v. 7) means “those who possess the same.” The word stresses the kind of relationship in which what influences one person influences the other. It refers to matters of the heart as much as to practice. Two individuals become the same kind of person. Paul warns believers not to allow the sentiments and commitments of the world to influence them.

Faithful Amid Persecution

It is not easy to be a faithful follower of Jesus when:

Teaching our family, friends, and neighbors about Jesus can cost us our lives.
Worshiping with our fellow believers invites wholesale slaughter by Islamic militants.
Holding fast to our faith in Jesus and refusing to pledge allegiance to any other name results in beatings, torture, imprisonment, or death.
Standing for the truth of what God says in His Word leads to scorn, hatred, and exclusion from our communities because it is not politically correct.— I Am N ( Voice of the Martyrs )

C. Children of Light (Ephesians 5:8-14)

8 For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light: 9 (For the fruit of the Spirit is in all goodness and righteousness and truth;) 10 Proving what is acceptable unto the Lord. 11 And have no fellowship with the unfruitful works of darkness, but rather reprove them.

Paul’s mention of being “darkness” or being “light” (v. 8) refers to the condition in which the believer once lived and should now live. Darkness refers to an immoral and obscure existence. Light refers to a lifestyle that receives the perception needed to lead a meaningful life.

The phrase “in the Lord” (v. 8) is decisive to understanding what Paul means by “light.” Unlike pagan sects which based their “light” on a variety of sources, Paul bases the “light” of the Christian “in the Lord.” As Christians, our light is within the power, authority, and origin of Christ. We should “walk [live, conduct ourselves] as children of light” (v. 8), because the Light, the Lord, exists in the midst of “all goodness and righteousness and truth” (v. 9).

Walking as children of light “[proves] what is acceptable unto the Lord” (v. 10). “Proving” means to receive something and then, by using it, find it to be of good quality. “Acceptable” indicates things that are of good pleasure to the Lord. When we are obedient, we experience those things which please the Lord.

“And” at the beginning of verse 11 indicates that in addition to walking in the light, we are to reprove (expose) the works of darkness (vv. 11-13). These are coordinating activities that complement each other. Instead of being in common association and bond with darkness (“fellowship”), we are to “reprove” darkness. Reprove comes from a Greek word which means “to bring to light, to expose, to reveal hidden things, to convict or convince, to correct, to punish, to discipline” ( Linguistic Key to the Greek New Testament ). While we walk in the light, that light exposes darkness and passes judgment on the works and character of darkness.

Who is the sleeper in verse 14, and how can that person wake up?

EVERYTHING FOR HIM

The Christian faith was never meant to be an easy road, a painless journey, or a simple three-step adherence to a set of beliefs. To follow Jesus demands we give everything and invest all we have, and are, for the One who has laid down everything for us. He gave His life for us. The question is: Will we give our lives for Him?—Mark Batterson ( All In )

Daily Devotions

M. Transformed Heart and Conduct (Proverbs 4:23-27)

T. God Shines Light and Newness (Isaiah 42:1-10)

W. Right Fasting Shines Light (Isaiah 58:6-12)

T. Christ Shines Light (Matthew 4:13-17)

F. Renewed Minds (Romans 11:33—12:2)

S. Put On the New Self (Colossians 3:1-11)

Adopted from the Evangelical Sunday School Lesson Commentary 2021-2022.

CHRIST'S MODEL FOR THE CHURCH

Sun, 07 Nov 2021 16:03:59 GMT

CHRIST'S MODEL FOR THE CHURCH

1. Maintain Unity (Ephesians 4:1-6)

2. Minister to the Body (Ephesians 4:7-12)

3. Mature in Christ Together (Ephesians 4:13-16)

Central Truth: Believers should minister to one another and experience spiritual growth together.

Focus: Discover how we are to function in the body of Christ and seek to help others mature in Him.

Evangelism Emphasis: A unified church will attract unbelievers to Christ.

Text: “That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine . . . but speaking the truth in love, may grow up into him in all things, which is the head, even Christ” (Ephesians 4:14-15).

INTRODUCTION

“Walk the talk” and “Be real” are common expressions that people understand as a call to authenticity. This is basically what Paul does in this section of his letter to the Ephesians. He emphasizes the importance of the believers living up to their new status as the people of God. Paul previously described the Ephesians as “aliens from the commonwealth of Israel, and strangers from the covenants of promise” (2:12). However, that has changed. He has now finished his discussion of the incorporation of Gentiles into the people of God.

The Ephesian believers’ change in loyalty demands a change in lifestyle. Citizenship carries with it both privileges and obligations, and Christians are called to live according to the values, norms, and priorities of their heavenly commonwealth, not those of the dominant culture, wherever that may be. In short, Paul co-opts political language that was meaningful to his readers in order to reconstruct their identity and conduct. The tone for the rest of the letter is set in 4:1 as Paul challenges the Ephesians to “walk worthy” of their calling in Christ. The word walk figures prominently in chapters 4 and 5 as Paul gives practical guidelines to the Ephesians regarding Christian living. The outworking of the “worthy walk” is to be seen in various areas of the lives of the individuals and believing community.

Letter to Diognetus , which dates to the second century AD, describes early Christians:

They follow local customs in clothing, food, and the other aspects of life. But at the same time, they demonstrate to us the unusual form of their own citizenship. They live in their own native lands, but as aliens. . . . Every foreign country is to them as their native country, and every native land as a foreign country.

They marry and have children just like everyone else, but they do not kill unwanted babies. They offer a shared table, but not a shared bed. They are passing their days on earth, but are citizens of heaven. They obey the appointed laws and go beyond the law in their own lives.

1. MAINTAIN UNITY

A. Divine Calling (Ephesians 4:1-3)

1 I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, 2 With all lowliness and meekness, with longsuffering, forbearing one another in love; 3 Endeavouring to keep the unity of the Spirit in the bond of peace.

“Beseech” (v. 1), or literally “appeal,” is a gentle exhortation by the apostle to the Ephesians. Such an appeal, rather than a command, is appropriate, as Paul summarizes the Christian life by describing it as a “vocation.” The Ephesians are to live worthy of their vocation. The word vocation , in its simplest sense, means “call.” Although there are different calls to ministry—such as pastor, teacher, and missionary—the primary and fundamental call Paul has in mind here is the initial call to salvation and the ensuing Christian life. The believer must make every effort to walk worthy of that call.

The apostle specified four virtues that the Ephesians should maintain in their daily lives: lowliness, meekness, longsuffering, and love (v. 2). The first two, lowliness and meekness , may be regarded as two ways of expressing the same quality. Jesus used the two terms together in Matthew 11:29 when He said, “I am meek and lowly in heart.” Being “completely humble and gentle” (Eph. 4:2 NIV) are attitudes we as Christians show toward God, in which we recognize that before Him we are nothing, but through Him we become persons of worth. When we are lowly in heart and meek, we have a thankful sense of dependence on God; we are not proud or conceited; our emphasis is not on ourselves but on God.

To be longsuffering and forbearing is to reflect a proper attitude toward others. It is necessary to be patient, enduring the shortcomings of others because of love we have for them. When we manifest these graces we will not be short-tempered, impatient, and unfeeling toward people. These virtues must emanate from the Spirit within us and not from any virtue that is natural to us (see Gal. 5:22-23).

As Christians, we have a responsibility to seek and keep unity among ourselves. The word endeavouring (Eph. 4:3) means to “spare no effort toward keeping unity.” Inner unity is the basis for interpersonal unity; the Spirit within us is the basis of individual unity; inner harmony makes unity with others a possibility. It is therefore necessary that we receive the Holy Spirit and cultivate His presence within us, because His fruit is peace, and peace creates unity.

The Sign of Grace

Christians in community must again show the world . . . the bond of the love of Christ. Increasingly the ordered fellowship of the church becomes the sign of grace for the warring factions of a disordered world.—Edmund Clowney

B. Divine Oneness (Ephesians 4:4-6)

4 There is one body, and one Spirit, even as ye are called in one hope of your calling; 5 One Lord, one faith, one baptism, 6 One God and Father of all, who is above all, and through all, and in you all.

Paul introduces a series of seven things that are one. These emphasize the fact that Christ cannot be divided, that His work in us constitutes a unity, and that He is “the same yesterday, and to day, and for ever” (Heb. 13:8).

The first three unities are one body , one Spirit , and one hope . “One body” refers to the Church, the body of Christ, which is referred to in Ephesians 1:22-23: “And [God] gave him [Christ] to be the head over all things to the church, which is his body, the fulness of him that filleth all in all.” In Paul’s day the emphasis was that the Church consisted of both Jew and Gentile, united as the spiritual body of Christ. Today the body of Christ has many members and many emphases, but it remains one spiritual body. The Church is one in the same way the apostles were one (John 17:21-23).

The Holy Spirit is one. It is the Holy Spirit in the Church who gives it unity and makes it truly Christ’s church. Furthermore, we come into the body of Christ by the drawing of the “one Spirit.” His regenerating and indwelling provide us the spiritual power to perform as Christ’s body.

Believers in Christ are drawn together by “one hope”—life in Jesus Christ. Hope in Christ is not wishful thinking; it is the active anticipation and pursuit of those promises that have been given by Him.

Three further unities in the Christian life are one Lord , one faith , one baptism . The “one Lord” is Christ. It is essential that we not only accept Christ as Savior from our sins but also as Lord of our lives, yielding to Him control, possession, and dominion over us. It is only when we receive Christ as Lord in this sense of ownership that we become fully integrated in Him (see Rom. 10:9; Acts 9:5-6).

Proceeding from “one Lord” is the virtue of “one faith.” The reference is to faith in the lordship of Christ, which is the unifying foundation of the body of Christ. Those who do not accept the fundamental faith that He is Lord cannot be a part of His body. The “one faith” no doubt extends further to include “the faith which was once delivered unto the saints” (Jude 3).

The “one baptism” (Eph. 4:5) has reference to the new birth by which we are brought into the body of Christ and that is symbolized by the act of water baptism.

The ultimate unity is “one God and Father of all.” It is interesting that “one Spirit” is mentioned in verse 4, “one Lord” in verse 5, and “one God and Father” in verse 6. This is seen as an unmistakable reference to the Trinity, moving forward from the third person, to the second person, to the first person—God the Father. That He is “above all” means He is absolute sovereign over all things. That He is “through all” means His presence penetrates and empowers the Church. That He is “in you all” means He abides in and with His people.

Can we be part of the body of Christ if any of the seven “ones” are missing from our congregation? Why or why not?

2. MINISTER TO THE BODY

A. The Grace of God (Ephesians 4:7-8)

7 But unto every one of us is given grace according to the measure of the gift of Christ. 8 Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men.

All we have from God stems from His grace. In fact, His saving grace forms the foundation for all other divine gifts. Without this grace, it is not possible to possess any other gift. It is grace that opens the door to all the other treasures of God in Christ.

In verse 8, Paul quotes from Psalm 68:18. This psalm deals with a conquering king’s return. He brings a band of prisoners with him and marches in triumph through the streets. He then demands the ransom that the conquered people must give him. Christ did just the opposite for the host of captives He led. William Barclay wrote, “In the Old Testament the conquering king demanded and received gifts from men: in the New Testament the conqueror Christ offers and gives gifts to men.”

Paul said Christ not only led the captives out, but He “gave gifts to his people” (Eph. 4:8 NIV). Paul is thinking of the part all believers are to play in the life of the Church when he speaks of Christ’s gifts to us. Each of us should seek to determine the special endowment God, through His Spirit, has for us. Ministry and leadership gifts are available to those who are open to the Spirit’s work. Paul wrote: “For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith. . . . Having then gifts differing according to the grace that is given to us, whether prophecy . . . ministry . . . teaching . . . exhortation . . . giving . . . ruling . . . shewing mercy” (Rom. 12:3, 6-8).

The Receivers

God is the giver, and we are the receivers. And His richest gifts are bestowed not upon those who do the greatest things, but upon those who accept His abundance and His grace.—Hannah Whitall Smith

B. The Exalted One (Ephesians 4:9-10)

9 (Now that he ascended, what is it but that he also descended first into the lower parts of the earth? 10 He that descended is the same also that ascended up far above all heavens, that he might fill all things.)

Jesus Christ “descended” from heaven to earth in the Incarnation (v. 9). The same One who walked this earth is the One who returned to heaven and sits at the right hand of the Father. Since He is the same One, He still “loves all men; still He seeks the sinner; still He heals the sufferer; still He comforts the sorrowing; still He is the friend of outcast men and women” (Barclay).

In verse 10, the “descent” which follows the ascent of Christ is the coming of the Holy Spirit at Pentecost. Christ came in the person of the Holy Spirit without restriction of physical place or space. With the gift of the Spirit, all the gifts of Christ to the Church are included. For this reason, nothing needful is lacking for the fulfillment of the Church’s life and witness.

What do the terms “ascended” and “descended” suggest to us about Heaven?

C. Gifts to the Church (Ephesians 4:11-12)

11 And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; 12 For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ.

The apostle lists five ministry gifts Christ has placed in the Church. These gifts are to individual Christians who are to serve the spiritual needs of the Church. The nine spiritual gifts named in 1 Corinthians 12 operate through individual believers. Thus Christ’s ministers, as here described, are His gifts to the Church. They retain a dependence on Him and recognize that their sufficiency stems from His marvelous grace.

The list begins with “apostles.” Marvin Vincent wrote: “The distinguishing features of an apostle [in the New Testament sense] were, a commission directly from Christ; being a witness of the resurrection; special inspiration; supreme authority; accrediting by miracles; unlimited commission to preach, and to found churches.”

“Prophets” are named next. “The Hebrew word for prophet means literally ‘one who is inspired of God.’ The prophets . . . all felt themselves to be spiritual leaders commissioned by God to warn their contemporaries of the perils of wickedness, to point the way to true religion, and to give guidance on moral issues” ( Harper’s Bible Dictionary ). A prophet’s message might take the form of prediction, doctrine, or exhortation.

Then, Paul mentions “evangelists.” The evangelist is one who shares the wondrous story of salvation and the Cross, thereby clearly presenting saving truth. He was the traveling missionary of the early church, preaching Christ and urging people to recognize the claims Christ has on their life.

Finally, Paul listed “pastors and teachers.” The dual role of these individuals is described in Acts 20:28: “Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood.”

Why has God placed the leadership offices in the church? Paul said they were given to fully equip God’s people to labor in their appointed service. It is the business of those who fill these offices to get believers ready to serve as workers in the kingdom of the Lord. When a church is spiritually alive, believers will be motivated to actively engage in witnessing and working, so the purposes of Christ may be fully realized.

Everything that is done in a church should be designed to build up the body of Christ. The church always faces the danger of individuals being overcome by “spiritual pride” and drawing attention that should go to the body. The offices and gifts given by Christ are to build up congregations.

Describe how a church leader has helped to equip you for ministry.

3. MATURE IN CHRIST TOGETHER

A. Infants No Longer (Ephesians 4:13-15)

13 Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: 14 That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; 15 But speaking the truth in love, may grow up into him in all things, which is the head, even Christ.

The proper function of a church produces unity of faith. This faith manifests itself in a unity of life in which all believers are equally and completely joined to Christ and to one another. The object of this unity is an ever-increasing knowledge of the Son of God. This means more than a knowledge of the historical Jesus, but also spiritual insight into His redemptive work and His present reign, including the principles and ends of His kingdom. This faith and knowledge brings believers to the full measure of development found in Christ.

To become a full-grown adult in Christ is to put aside childish attitudes. Such maturity of character enables us to follow a steady course and not be tossed back and forth by every shifting current of teaching. It also gives us the wisdom to avoid the trickery of those who would lead us astray. There are individuals who will lay deliberate traps and arrange plans to lead us away from Christ. But the Lord has provided that we are not helpless before this deceit.

As we lovingly hold to the truth and seek only the glory of God and the good of others, we shall grow up into Him who is the Head, our Christ. The more intimate we grow toward Him, the nearer our union will be with one another, and the whole Church will be made stronger.

Tempting a Hurricane

Instead of clinging to the only Lifeboat that can save, we have tossed overboard Biblical truths in the name of [compromise], living on the edge of life, like the man who rides the parameter of a hurricane, daring it to sweep him away.—Billy Graham

B. United in Love (Ephesians 4:16)

16 From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.

The Church is dependent on Christ for its growth. The whole body, closely joined and properly knit together, derives its life and its power to grow from Jesus Christ. When each part of the body does its part—when each of us fulfills our task in the life of the Church—the purposes of Christ are realized.

There are no insignificant members in the body of Christ. Some believers feel that because they cannot preach, teach, or sing, they are not important in the church. The truth is, wherever you are, if God has placed you there, you have a ministry to perform. And if God has a task for you to do, it is important. Even if it is cleaning the church, making a phone call, or spending time in intercessory prayer, it is important.

The principal thing in the exercise of any ministry is that it function in an atmosphere of love. If love will not build a church, it cannot be built. If love will not reach the lost, they cannot be reached. Love must saturate everything we do.

Why is love an absolutely necessary aspect of a Christian congregation?

THE SINGLE REQUISITE

The body has its individual members with their respective functions, but each member exists and functions by virtue of its relation to the head, which is Christ, and its relation to the other members of the body. Thus the one requisite of spiritual life and effective service is union with Christ the Head, and harmony and coordination with the other members of the body of Christ. Love alone makes all this possible.—Charles W. Carter ( The Wesleyan Bible Commentary )

Daily Devotions

M. Working Together Brings Victory (Exodus 17:8-13)

T. Love the Lord in Unity (Deuteronomy 6:10-19)

W. The Good of Unity (Psalm 133:1-3)

T. Live in Peace Together (Romans 14:13-19)

F. Warning Against Division (Romans 16:17-19)

S. United in Purpose (1 Corinthians 1:10-13)

Adopted from the Evangelical Sunday School Lesson Commentary 2021-2022.

Photo: RonTech2000 / Getty Images

THE GREAT MYSTERY OF GRACE

Sun, 31 Oct 2021 13:28:40 GMT

THE GREAT MYSTERY OF GRACE

1. The Mystery of Christ Revealed (Ephesians 3:1-6)

2. Proclaiming God’s Revealed Plan (Ephesians 3:7-13)

3. Experiencing the Fullness of Christ’s Love (Ephesians 3:14-21)

Central Truth: God’s grace makes it possible to know the love of Christ.

Focus: Study how God in Christ revealed the mystery of grace and confidently proclaim the gospel of grace.

Evangelism Emphasis: God’s grace makes it possible to know the love of Christ.

Golden Text: “To know the love of Christ, which passeth knowledge, that ye might be filled with all the fullness of God” (Ephesians 3:19).

INTRODUCTION

There has been a knowledge explosion in the last century. Many facts about the universe that have been a mystery are now unraveling as space exploration continues to progress. The laws of thermodynamics have led to many inventions that have brought efficiency, luxury, and perhaps misery to our lives. Computer technology now makes it possible to store billions of information items that can be instantly recalled. However, the changes introduced into our world by science and technology in recent history are not as great and are incomparable to the change effected by Jesus’ coming.

Christ’s first advent made many things possible—one being the glorious truths of the Church. In His wisdom, God hid these wonderful truths from the previous ages and revealed them through His Son. Paul the apostle was chosen by God to reveal the mystery of the Church to his contemporaries and generations to come.

In Ephesians 2:11-22, Paul has discussed the union of Jewish and Gentile believers into one new family in Christ. Jews and Gentiles can become one people in the Christian church, the temple of God, through the Holy Spirit. In 3:1 he begins to offer a prayer on their behalf, but stops abruptly in the middle of the sentence and digresses to the subject of the mystery of Christ and the Church, something that he considers as his responsibility to proclaim. He resumes his prayer in verse 14.

Today’s lesson reminds us the Church is immeasurably more than the physical buildings where believers gather to worship and fellowship. It is a spiritual organism which lives and breathes through Christ’s Spirit and binds all believers together through His love.

1. THE MYSTERY OF CHRIST REVEALED

A. Revealed to Paul (Ephesians 3:1-4)

1 For this cause I Paul, the prisoner of Jesus Christ for you Gentiles, 2 If ye have heard of the dispensation of the grace of God which is given me to you-ward: 3 How that by revelation he made known unto me the mystery; (as I wrote afore in few words. 4 Whereby, when ye read, ye may understand my knowledge in the mystery of Christ).

Paul begins the paragraph by linking it with the discussion in 2:11-22, writing “For this cause,” or “for this reason” (3:1). He reintroduces himself, but inserts a new element. He calls himself “the prisoner of Jesus Christ.” There is neither a hint of self-pity nor any idea of victim mentality in the tone of his letter. His imprisonment was for a noble cause—Paul sees himself as a captive of Christ for the cause of the salvation of the Gentiles. As always, Paul sees his imprisonment and sufferings as marks of his apostleship.

He then elaborated on his commission as a preacher to the Gentiles. Paul refers to his commission as a “dispensation” (v. 2), or literally an “administration,” of divine grace. The term is usually equivalent to “stewardship” or “task.” The idea here is that of the coalescence of responsibility and grace. It is grace that enabled Paul to fulfill his calling as an apostle to the Gentiles.

Paul came to understand the truth of God’s purpose concerning the universality of the Gospel early in his Christian life “by revelation” (v. 3), an obvious reference to his Damascus-road encounter with Christ. The message he was commissioned to declare is “the mystery of Christ.” The “mystery” which was unknown was that Gentiles were to be incorporated into the one body of the Church (2:16) as equal partners with Israel (3:6). Christianity remains a mystery to many people today.

A young man from India, Sundar Singh, wrote that after hearing some missionaries preach he felt a great spiritual distress within himself. That night, unable to sleep, he prayed, “Oh God, if there is a God, reveal Yourself to me.” Suddenly a bright light shone in the room where he lay. Expecting Buddha or Krishna to appear before him, instead, Jesus appeared. After this marvelous revelation, Sundar knew God was there and dedicated himself to Christ, becoming a great missionary among his people.

In what way should every believer be a “prisoner of Christ”?

B. Revealed to Us (Ephesians 3:5-6)

5 Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; 6 That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel.

The Holy Spirit has now entrusted to us the same “mystery” (vv. 3-4) entrusted to Paul and “holy apostles and prophets” (v. 5). In verse 6 Paul states the content of the mystery in a summary fashion, using three Greek words that are each prefixed by syn , meaning “together with” or “co.”

First is co-heirs (“fellowheirs,” synkleronoma ). In Romans 8:17, Paul speaks of believers being co-heirs with Christ. Here, as in Galatians 3:29 and 4:7, he stresses the fact that in Christ, Gentiles are co-inheritors of the Kingdom along with the Jews. All who belong to Christ are “Abraham’s seed” (Gal. 3:29), thus heirs of the promise God gave him.

Second, they are co-members “of the same body” ( synsoma ), hence they enjoy a corporate relationship. Paul affirms the complete integration and equality of believing Gentiles with Jews.

Third, they are “partakers of his promise” ( synmetocha )—that is, co-partners or "sharers together" (NIV). This term recurs in Ephesians 5:7 in a different context and stands in contrast with 2:12, which says Gentiles had once been “foreigners to the covenants of the promise” (NIV). Because of Christ, Gentiles are fellow partakers of the covenant promise made originally to the Jews.

Our Business

God is not saving the world; it is done. Our business is to get men and women to realize it.—Oswald Chambers

2. PROCLAIMING GOD’S REVEALED PLAN

A. God’s Multifaceted Wisdom (Ephesians 3:7-10)

7 Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power. 8 Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ; 9 And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: 10 To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God.

This union of Jews and Gentiles in one body, which was so astonishing to all who saw it, is a logical consequence of the central doctrine of the Gospel—that God accepts all who believe. Paul became a servant of the Gospel, not through any ambition or qualification of his own but solely through the gift and calling of God. Paul stresses the origin of his apostolic ministry—it came from God “by the effectual working of his power” (v. 7). He recognizes that the dramatic intervention that transformed him from an enemy into a friend of Christ was an act of divine omnipotence. His apostleship reflects God’s power at work in the Church (1:19-20).

With all humility, Paul states that he who was “the least of all saints” (3:8) had been made a somebody through God’s power. As such, he was able to proclaim among the Gentiles the “unsearchable,” or untraceable, riches of Christ. Paul’s commission was to announce the good news of Christ to the Gentiles as a continuation of Christ’s own ministry (2:17). Paul was called to “make plain” (3:9 NIV), or to cast light upon, the outworking of God’s mystery. It was not a new action on the part of God or a divergence from His original plans. It was “hid in God, who created all things” (v. 9), but was now available to all.

God’s “intent” (v. 10) of creation and redemption is the demonstration of His wisdom. In particular, Paul’s commission to proclaim the mystery was designed to promote this purpose as the Church became God’s instrument. As one writer succinctly stated, “The Church becomes a mirror through which the bright ones of heaven see the glory of God. In order to show them this glory, God committed the Gospel to Paul.” Another writer said, “The Church is the ‘theater’ for displaying God’s wisdom” ( Jamieson, Fausset, and Brown Commentary ).

What now becomes clear is that the Church provides hostile cosmic powers with a tangible reminder that their authority has been decisively broken and all things are subject to Christ. The overcoming of the barriers between Jews and Gentiles, as they are united through Christ in the Church, is a pledge of the overcoming of all divisions when the universe will be restored to harmony in Christ (cf. 1:10). In this way, the Church as the focus of God’s wise plan could give the readers an essential clue to the meaning of this world’s history.

In verses 8 and 9, how does Paul describe his calling?

B. God’s Purpose Accomplished (Ephesians 3:11-13)

11 According to the eternal purpose which he purposed in Christ Jesus our Lord: 12 In whom we have boldness and access with confidence by the faith of him. 13 Wherefore I desire that ye faint not at my tribulations for you, which is your glory.

Paul continues his discussion by making again Christ the central point of the message. In Christ and through faith in Him, “we have boldness and . . . confidence” to approach God (v. 12). Two significant truths must be noted. First, Paul says God’s eternal purpose is “accomplished in Christ” (v. 11 NIV). Christ is central. There is no other means or hope of salvation outside of Jesus. We cannot come to God through any merits of our own. Second, we must come to Him by faith. Such faith is not mere mental assent to some expressed truths, but a willingness to embrace the fact of Christ’s death for our sins and to trust fully in Him.

There are two expressions of favor enjoyed by all Christians who come to God through Christ: “boldness and access with confidence” (v. 12). Unlike the time of King Ahasuerus when Esther was afraid to enter the presence of the king (Esther 4:10-11), we can boldly come to the King of kings anytime, anywhere, and on any day.

Paul concludes the section with an exhortation to his readers not to “faint” (v. 13)—or literally, “lose heart” or be discouraged—because of his tribulations or sufferings which he sustained in the fulfillment of his commission. He gives two reasons. First, his sufferings or tribulations were for the Ephesians’ benefit; and second, his sufferings were their glory. What mattered to Paul was the welfare of his readers. If they rightly understood the reason and purpose of his sufferings, they could do nothing but rejoice with him even as he constantly did (Col. 1:24).

An Open Door

The Lord is glad to open the gate to every knocking soul. It opens very freely; its hinges are not rusted, no bolts secure it. Have faith and enter at this moment through holy courage.—C. H. Spurgeon

3. EXPERIENCING THE FULLNESS OF CHRIST’S LOVE

A. Confidence Expressed (Ephesians 3:14-15)

14 For this cause I bow my knees unto the Father of our Lord Jesus Christ, 15 Of whom the whole family in heaven and earth is named.

Paul resumes his prayer that he broke off in verse 1. Because the Gentile Christians are now incorporated into the body of Christ, Paul prays that they may appropriate their spiritual privileges to the full.

He begins the prayer with an attitude of deep reverence and confidence. Paul says he kneels (“I bow my knees,” v. 14). Standing was the normal posture of prayer among the Jews and the early Christians. Unto, or literally before , is a face-to-face preposition that suggests an intimate relationship. He addresses God as Father because, through the redemptive act of Christ, access is now made possible to the Father through the Spirit (2:18). The Father is the One after whom “the whole family” is named (3:15).

Why did Paul “kneel before the Father” (v. 14 NIV)?

B. Requests Made (Ephesians 3:16-19)

16 That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man. 17 That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, 18 May be able to comprehend with all saints what is the breadth, and length, and depth, and height; 19 And to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God.

As in Ephesians 1:17-18, Paul’s prayer is concerned with the appropriation of God’s provision in Christ through the Spirit. Paul reminds himself and his readers that God’s giving in response to payer is in accord with His “glorious riches” (3:16 NIV; cf. Rom. 9:23)—an inexhaustible wealth of His radiance and power active on behalf of humankind. Paul asks that God will endow his readers with spiritual blessings on an extravagant scale as a result of Christ taking up residence in their hearts. Paul is not praying for an experience unique to Christians in Ephesus, but something that is shared by all God’s people.

In the prayer, there are three major requests. The first is that the Ephesians will be strengthened through the Spirit in their inner selves, which need to be renewed constantly by the Spirit’s energy (v. 16). The request is then spelled out in different terms as Paul asks that Christ might take up permanent residence (“dwell”) in their hearts, at the center of their personalities, so that through a relationship of faith Christ’s character and the pattern of His death and resurrection increasingly shape their values and their living (v. 17). Paul’s desire is to see the Ephesian believers become vigorous Christians who are effective because of their quality of inner strength derived from the energizing of God’s Spirit.

Second, Paul prays that, as the Ephesians are strengthened, they will be enabled to “comprehend” or “grasp” (v. 18 NIV) in company with the whole Church the vast dimensions of the all-embracing love of Christ. Despite its ultimate incomprehensibility and mystery, he prays they might know this love of Christ personally and in a way that controls their lives. Paul desires to see Christians who understand their identity and security because they know the all-encompassing love of Christ and therefore sense His acceptance and affirmation. Such knowledge will result in their stability.

The love of Christ is too large to be confined by any geometrical measurements. It is wide enough to reach the whole world and beyond (see 1:9-10, 20). It is long enough to stretch from eternity to eternity (1:4-6, 18; 3:9). It is high enough to raise both Gentiles and Jews to heavenly places in Christ Jesus (1:13; 2:6). It is deep enough to rescue people from sin’s degradation, and even from the grip of Satan himself (2:1-5; 6:11-12). The love of Christ is the love He has for the Church as a united body (5:25, 29-30) and for those who trust in Him as individuals (3:17). Paul recognizes, however, that he is attempting to measure the immeasurable, so he paradoxically prays the Ephesian Christians may come to know a love that is ultimately unknowable. It “surpasses knowledge” (v. 19 NIV).

Paul’s third request is that the readers of the letter be “filled with all the fulness of God” (v. 19)—that they experience to their capacity the life and power of God himself. Paul wants to see Christians who, conscious of their significant role, have appropriated all the resources of the fullness of God. The fulfillment God intends for believers is the maturity that is reached through “the fulness of Christ” (4:13).

God’s Yearning Heart

God loves to be longed for, He loves to be sought, for He sought us Himself with such longing and love; He died for desire of us, marvelous thought! And He yearns for us now to be with Him above.—William Webster

C. Praise Given (vv. 20-21)

20 Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, 21 Unto him be glory in the church by Christ Jesus throughout all ages, world without end. Amen.

At the end of the prayer, Paul expresses his conviction that he serves a great God. He ascribes glory to the God whose power infinitely transcends all human praying or imagining. This is no mere theoretical statement about the omnipotence of God as an attribute. It is an ascription of praise that springs from Paul’s personal experience. For, as he says, this inexpressible power of God is the same power that believers know to be at work within them.

Here, Paul rehearses themes already touched on: the abundance of God's gift (1:18-19; 2:7; 3:19), the power made available to the Christian (1:19; 3:7, 16, 18), and the unbreakable link between Christ and the Church (1:22-23; 3:10).

Glory is due to God in the Church and in Christ Jesus. It belongs to God in the Church as Christ’s body, the one new community of Jew and Gentile, and it belongs to Him in Christ Jesus as the Head, the One through whom this community came into being and on whom it depends for its life. Both the Church and Christ will bring God glory “throughout all generations, for ever and ever!” (v. 21 NIV).

How are you bringing glory to Jesus Christ in your daily life?

TRUTH REVEALED

The word mystery , “in the New Testament, does not denote the mysterious, but that which, being outside the range of unassisted natural apprehension, can be made known only by divine revelation, and is made known in a manner and at a time appointed by God, and to those only who are illumined by His Spirit. In the ordinary sense a ‘mystery’ implies knowledge withheld; its Scriptural significance is truth revealed” (W. E. Vines).

The mystery made known to Paul is that the Gentiles were chosen by God to receive the same spiritual blessings as the Jews through Jesus Christ. “The Gentiles are fellow heirs and fellow members of the body, and fellow partakers” (Eph. 3:6 NASB) of all the Gospel offers. Every person from every nation and race who puts his or her faith in Christ is an equal partner with every other believer in the inheritance afforded by Christ.

Daily Devotions

M. God Reveals Deep Things (Job 12:13-22)

T. Revelation of Hidden Treasures Promised (Isaiah 45:1-7)

W. God Reveals Mysteries (Daniel 2:19-25)

T. Proclaim Christ Boldly (Acts 4:24-31)

F. Declaring Revealed Wisdom (1 Corinthians 2:6-11)

S. Revealed Mystery Proclaimed (Colossians 1:24-29)

Adopted from the Evangelical Sunday School Lesson Commentary 2021-2022.

NEW LIFE IN CHRIST

Sun, 24 Oct 2021 14:32:11 GMT

NEW LIFE IN CHRIST

1. Saved by Grace Through Faith (Ephesians 2:1-10)

2. One Body in Christ (Ephesians 2:11-18)

3. Citizens of God’s Household (Ephesians 2:19-22)

Central Truth: Salvation by grace unites all believers in Christ.

Focus: Affirm that salvation is through grace alone and recognize that we are a part of a large body of believers.

Evangelism Emphasis: Christ’s sacrifice provides salvation to all who believe in Him.

Text: “By grace are ye saved through faith; and that not of yourselves: it is the gift of God” (Ephesians 2:8).

INTRODUCTION

In the first chapter of Ephesians, Paul gave the believers a grand picture of their spiritual riches. These include not only the wonderful things they would see in Heaven, but the wealth that was available to them for this life. This wealth had to be perceived and received—and it could only be done so by faith, and with spiritual senses. In verse 19, Paul prayed that the Ephesians might know the exceeding greatness of God’s power toward those who believe. As a measure of it, he pointed to Christ’s resurrection, ascension, and exaltation.

Paul’s purpose of referring to Christ’s resurrection and ascension, as a proof of the power at work in us, continues in chapter 2. Paul declares the salvation of both Jews and Gentiles issues from the resurrection of Christ.

To further illustrate the mighty power of God and its impact, Paul contrasts the old life in sin (vv. 1-3) with the new life in Christ (vv. 4-10). Like Christ, the Ephesians once were dead, but in Christ they had been raised and enthroned.

In the second part of the chapter (vv. 11-22), Paul returned to the situation of his readers prior to their incorporation into the Christian community. He reminded them of their Christless, hopeless past and of their unity with the people of God now.

David Cooper writes:

One of the greatest needs in our lives is the need for restoration. To restore means “to bring something back into existence or effect again; to bring back to a former or original condition; to put back in a former place or position; to reinstate; to return.” We talk about restoring relationships, renovating antique furniture, reinstating a political leader, and returning something that was stolen or lost. These all demonstrate the idea of restoration.

The essential meaning of salvation is “restoration.” To be saved means we have experienced the miraculous restoring power of God to make all things new in our lives spiritually, psychologically, emotionally, and relationally.

1. SAVED BY GRACE THROUGH FAITH

A. Dead in Sin (Ephesians 2:1-3)

1 And you hath he quickened, who were dead in trespasses and sins. 2 Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience. 3 Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others.

The former manner of the life of the Ephesians is that of death, as a result of sins and trespasses. Trespasses are lapses, while sins are shortcomings. Such was their awful state, utterly beyond reach of human help. Paul’s mention of “trespasses and sins” leads him to describe in fuller details the Ephesians' former way of life. They were utterly unable to meet the requirements of the divine law.

By using the word “dead” (v. 1), Paul is not speaking about physical death nor only about the sinner’s ultimate fate in the second death. Nor is the expression merely figurative. As sinners, the Ephesians had lived in a state of spiritual death.

In his book Be Rich , Warren Wiersbe said, “All lost sinners are dead, and the only difference between one sinner and another is the state of decay. The lost derelict on skid row may be more decayed outwardly than the unsaved society leader, but both are dead in sin—and one corpse cannot be more dead than another!”

The term rendered “walked” (v. 2) is prominent in Paul’s writings. It recurs in this letter in 2:10; 4:1, 17; 5:2, 8, 15. The Ephesians’ former walkabout, Paul says, was in accordance with the “course” (literally, “age”) of this “world” ( kosmos ). He is emphasizing that anyone without Christ is a prisoner of the social and value systems of the present evil age, which radically opposes Christ. John Owen said, “The custom of sinning takes away the sense of it; the course of the world takes away the shame of it.”

“The prince of the power of the air,” who rules the evil spiritual realm, is Satan, whom Jesus called “the prince of this world” (John 12:31). Paul called Satan “the god of this world” (2 Cor. 4:4). Unlike God, however, Satan cannot be everywhere at one time, and neither can he know everything. He is still a created being, and he must use evil tricks to influence people. He holds sway over unsaved humanity, and also seeks to sway believers. He longs for all people to live as “children of disobedience.”

In Ephesians 2:3, we see human sinfulness is universal. The past life of Jewish Christians, like that of the Gentiles, was dominated by “the cravings of our sinful nature” (NIV). The “flesh” ( sarx ) is not merely the body but the whole person oriented away from God and toward its own selfish concerns. Because of this, the Jewish converts had once been in as much danger of judgment as anyone else. The phrase “children of wrath” denotes those who deserve God's punishment. Sin brings condemnation.

Describe “the course of this world.” How can believers resist the world’s sinful ways?

B. Quickened With Christ (Ephesians 2:4-7)

4 But God, who is rich in mercy, for his great love wherewith he loved us, 5 Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) 6 And hath raised us up together, and made us sit together in heavenly places in Christ Jesus: 7 That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus.

The phrase “but God” (v. 4) shows the graciousness of God in stark contrast to lost and sinful people. Against human sinfulness and rude rejection of God stands God’s gracious acceptance of us in Christ. Although God cannot approve of sin because He is righteous, He shows His mercy toward us. He loves us and has made possible our reconciliation to Himself.

“Mercy” is God’s compassion for the helpless, issuing in action for our relief. Had He decided to destroy us, He would have been entirely justified, and nothing could have averted the catastrophe. Instead, God’s “rich mercy” and “great love” brought salvation to Paul, the Ephesian believers, and us.

Our being “dead in sins” (v. 5, a repetition of v. 1) is a vivid contrast with the foregoing description of God and His love. A close parallel is found in Romans 3:23, which says “all have sinned and fall short of the glory of God” (NKJV). Such use of contrast—especially contrast between past and present—is a favorite literary device of Paul.

Verse 5 of the text then says God has made us alive with Christ. When we were dead in sins, God “quickened us together with Christ.” The life we now possess is an effect of Christ's resurrection. Christ’s resurrection was by an act of God’s power; our regeneration as believers is by an act of God’s grace. Being “made . . . alive” is a total reversal of all that is implied in the words “dead in our trespasses” (v. 5 ESV). We were once, in consequence of our sins, a spiritual corpse given up to utter corruption and helpless, from which nothing could save us except the life-giving power of God. However, God has pardoned our sins and given back to us the eternal life for which we were created.

Verse 6 states God has “raised us up together” with Christ, a further proof of the act of God which raised Christ from the grave and brought Him back to the land of the living. And we are “seated . . . with Him in the heavenly places” (NASB)—a phrase that further defines the picture of Christ’s exaltation in heaven and our involvement. Not only do we anticipate resurrection and glorification at the end of the age, we also experience a present realization of the risen life in Christ and of participation with Him in His ascended majesty (see Col. 3:1-4).

God did everything in Christ with a single purpose in view. It was to demonstrate in successive ages “the exceeding riches of his grace” (Eph. 2:7).

Look for Christ

Look for yourself and you will find in the long run only hatred, loneliness, despair, rage, ruin, and decay. But look for Christ and you will find Him, and with Him everything else thrown in.—C. S. Lewis

C. Saved by Grace (Ephesians 2:8-10)

8 For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: 9 Not of works, lest any man should boast. 10 For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.

Believers owe their salvation entirely to the undeserved favor of God. The means of salvation is faith, which is also its necessary condition. Such faith is simply a trustful response that is itself evoked by the Holy Spirit. Lest faith should be in any way misinterpreted as a person’s contribution to his or her own salvation, Paul immediately explains that nothing is of the believer’s own doing but everything is in “the gift of God.”

Verse 9 excludes every possibility of self-achieved salvation. As if it were insufficient that he should have insisted in verse 8 “and that not of yourselves,” Paul adds “not of works.” The apostle does not specify these “works” as related to the Law, since he is not thinking only of Jewish Christians. Any kind of human self-effort is comprehensively ruled out by this terse expression. The reason is immediately attached. It is to prevent the slightest self-congratulation. Since salvation is by the sheer unmerited favor of God, boasting is altogether out of place.

According to verse 10, salvation produces good works that attest to its reality. We are God’s “workmanship”—“poetry” (TPT)—purposed to produce “good works.” Works play no part in the cause of our salvation, but we must demonstrate the consequence of our salvation by works. Here Paul is in agreement with James (2:14-26).

Explain the role of faith in salvation (v. 8).
Explain the role of works in salvation (v. 9).

2. ONE BODY IN CHRIST

A. In the Past (Ephesians 2:11-12)

11 Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands; 12 That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world.

In verses 1-10, Paul has considered the moral condition of the Gentiles before their conversion to Christianity. Now he reminds them of their previous deprivation in terms of their religious status as estimated from a Jewish point of view. They had been, and indeed still were, “Gentiles.” They were non-Jews or pagans, so far as their physical descent was concerned (“in the flesh,” v. 11). The rest of the verse elaborates on the distinction by citing the contemptuous nickname attached to them: “uncircumcised” (NIV). Paul does not use it in a derogatory manner; he simply reports its currency. As a Jew, however, he is quick to point out that Jews, who are “called the Circumcision in the flesh,” have nothing to boast about, since an external man-made mark in itself holds no spiritual significance. The real circumcision is of the heart (Rom. 2:29; Gal. 5:6).

With four successive phrases, Paul describes the state of the Ephesians prior to their conversion (Eph. 2:12). First, they were “without [apart from] Christ.” They had no expectation of a Messiah. Second, they had no rights of citizenship in God’s kingdom because they were “aliens from the commonwealth of Israel.” They were cut off from any such privilege by reason of their birth. Third, the Gentiles were not entitled to the benefits accruing to the covenantal community. They were in the position of “strangers” who could not claim the prerogatives of nationals. As a consequence, they lived in a world devoid of hope (1 Thess. 4:13). Lastly, they were "without God." They were not atheists, for they worshiped idols. They believed gods existed but did not know the one true God. The moral and spiritual desolation of the Gentiles was complete.

Hope for All

There are none in the humanly “down” position so low that they cannot be lifted up by entering God’s order, and none in the humanly “up” position so high that they can disregard God’s point of view on their lives. The barren, the widow, the orphan, the eunuch, the alien, all models of human hopelessness, are fruitful and secure in God’s care.—Dallas Willard, The Divine Conspiracy

B. Now in Christ (Ephesians 2:13-18)

13 But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. 14 For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; 15 Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace; 16 And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby: 17 And came and preached peace to you which were afar off, and to them that were nigh. 18 For through him we both have access by one Spirit unto the Father.

Paul quickly turns from the tragedy of the Gentiles' former desolation to the joy of their reconciliation in Christ. They are no longer “separate from Christ” (v. 12 NIV), “but now in Christ Jesus” (v. 13). He is the sphere of their new possibilities. Although previously far off, they are now brought near. This is possible “by the blood of Christ.”

Paul moves from the change in relationship that the readers now had to the means of its accomplishment. “He himself is our peace” (v. 14 NIV) is emphatic. Christ alone has solved the problem of our relationships with God and others. He draws us to God and to each other in His own person. Christ is both peace and peacemaker.

Christ brought about the reconciliation of Jew and Gentile when He died on the cross. There He made two into one, removing the hostility that existed between Jews and Gentiles.

There had been a “barrier, [a] dividing wall” (v. 14 NIV) created by hatred. This “middle wall of partition” brings to mind the Berlin Wall that separated West and East Germany until it was torn down in November 1989. Sadly, people are still divided by many barriers today, ranging from race to socioeconomic status to educational attainments. And, the Church has not been spared. It is time to read Ephesians 2 again.

The removal of the breach between the two great divisions of humankind results from the reconciliation of both Jew and Gentile to God “by the cross” (v. 16). The word “reconcile” here means an exchange of relationships. As a result of Christ’s work of reconciliation, believers are provided access to God’s presence. It is solely through Christ that both Jews and Gentiles now have “access” to God the Father through the Holy Spirit (v. 18).

Describe the message that Christ “came and preached” (v. 17).

3. CITIZENS OF GOD’S HOUSEHOLD

A. Members of God’s Household (Ephesians 2:19)

19 Now therefore ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God.

Paul uses two terms that commonly denote inferiority of status and contrasts them with “fellow citizens.” The first term, strangers , applies to “outsiders” in general, but in particular to short-term transients, something that is equivalent to tourists in our times. The second term, foreigners , were the resident “aliens” (NIV) who had settled in the country of their choice. These are like legal permanent residents (known in the U.S. as green-card holders) who enjoy all the privileges the government provides, but have no right to vote and can be subject to deportation. Such had been the position of the Gentiles in relation to the kingdom of God before the coming of Christ. But now they enjoy all the privileges of God's new people. They are united with the saints of the past (see 1:18) as well as with contemporary Christians. The Gentiles are "members of God's household” (2:19 NIV).

Unique Fellowship

The Christian church is a society of sinners. It is the only society in the world, membership in which is based upon the single qualification that the candidate shall be unworthy of membership.—Charles C. Morrison

B. The Temple of God (Ephesians 2:20-22)

20 And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; 21 In whom all the building fitly framed together groweth unto an holy temple in the Lord: 22 In whom ye also are builded together for an habitation of God through the Spirit.

When the Ephesians became Christians, they were immediately placed on a firm foundation (v. 20). In 1 Corinthians 3:11, we learn that this foundation is Christ himself, but here He is “the chief corner stone” of the building, which literally means “at the tip of the angle.” It refers to the capstone or binding stone that holds the whole structure together. Here the apostles are the foundation as being closely associated with Christ, the Revealer and Redeemer, in the establishment of the Church. They were the witnesses of His resurrection appearances and the first preachers of the Gospel. As one writer puts it, “The Church rests on the unique event of which Christ is the center, but in which the apostles and prophets, filled and guided by the Spirit, and doing their work in unique closeness to Christ, had an indispensable and untransmissible part.”

In verse 21 of the text, Paul expounds the significance of the building. The function of the cornerstone is defined as “joined (bound, welded) together harmoniously” (Amp.). This term embraces the complicated process of stonework by which stones are fitted together.

Paul uses the word naos for “temple” instead of hieron . The former is the inner sanctuary where the presence of God (symbolized by the ark of the covenant) dwells, whereas the latter includes the entire precincts. Paul uses the image of the temple both to refer to the individual and the community. The true temple is the whole church.

The emphasis on ongoing building is brought out by the present tense of “being built together” (v. 22 NIV). The goal is that the Church should become God’s “habitation,” or residence, a Biblical term that is frequently used to denote the divine resting place either on earth or in Heaven. Formerly, God’s earthly abode was thought to be on Mount Zion and in the Temple at Jerusalem. Now He makes His abode in the Church. This is achieved only in the Holy Spirit, who is the means and the element.

What is God building? As believers, what is our part in this project?

IT’S ALL ABOUT CHRIST

The temptation to fall back on our own resources and think we can contribute something to our standing before God is all too human. We must constantly recognize that it is “all of grace.” Our new privileged position owes everything to Christ. He is the One who makes access to God possible, the Cornerstone of the structure, and the One who enables us to grow into what we are meant to be.

Daily Devotions

M. Sin’s Consequence (Genesis 3:14-19)

T. Unity Invokes Grace (2 Chronicles 30:13-20)

W. Forgiveness for Transgressions (Psalm 32:1-11)

T. Be Born Again (John 3:3-8)

F. One in Christ (John 17:20-26)

S. Unity in Christ’s Body (1 Corinthians 12:12-14)

Adopted from the Evangelical Sunday School Lesson Commentary 2021-2022.

Art: Lance Brown (https://img.artpal.com/856921/6-19-8-21-20-57-32m.jpg)

OUR POSITION IN CHRIST

Sun, 17 Oct 2021 13:51:16 GMT

OUR POSITION IN CHRIST

1. Our Spiritual Blessings in Christ (Ephesians 1:3-10)

2. God’s Purchased Possession (Ephesians 1:11-14)

3. Enlightened by God’s Spirit (Ephesians 1:15-23)

Central Truth: Living in Christ is a place of great blessing.

Focus: Examine and rejoice in the inheritance we have in Christ.

Evangelism Emphasis: Jesus gave His life to redeem lost people.

Text: “In whom [Jesus Christ] we have redemption through his blood, the forgiveness of sins, according to the riches of his grace” (Ephesians 1:7).

INTRODUCTION

When Paul bade the Ephesian elders farewell, he was aware that he might never return to Ephesus (Acts 20:25). During his visit to Jerusalem, he encountered a great difficulty and was eventually sent to Rome as a prisoner. From Rome, he wrote a number of letters, or epistles. The first of these letters was written to the Ephesians.

Paul’s letter to the Ephesians is joyful and victorious. It is a letter about the nature of Christ’s church. He describes to the Ephesians what manner of church the Christian fellowship should be. God has taken diverse members from many walks of life and through Jesus Christ forged them into a fellowship of believers. The letter affirms that Christ is the foundation of the Church, believers in Christ are the brothers and sisters of the Church, and eternal life is the destiny of the Church. The epistle is a glorious statement of victory and promise. It does not indicate any degree of discouragement even though it was written from prison.

The first major section of chapter 1 (vv. 1-14) is Paul’s praise to God for providing salvation to all who will believe. Some have called it the “hymn of salvation.” It is an expression of praise and blessing. It is Trinitarian in character, showing the work of the Father (vv. 3-6); the work of the Son (vv. 7-12); and the work of the Holy Spirit (vv. 13-14). The passage contains salvation truth, and each verse is filled with wonderful insights into God’s mighty acts of salvation.

The second major section runs from verse 15 to 23. There we see Paul’s thanksgiving and prayer for the Ephesians that culminates with a description of God’s power.

1. OUR SPIRITUAL BLESSINGS IN CHRIST

A. Blessed and Chosen (Ephesians 1:1-4)

3 Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: 4 According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love.

The Apostle Paul pronounces a blessing on the “saints” in Ephesus (vv. 1-2), and then urges them to join him in praise for God’s blessings. The Greek word for “blessing” (v. 3) is based on the verb eulogeo , which means “to speak well of.” It is the word from which the English word eulogy , which we are used to hearing in the context of a funeral, is derived. But Paul uses it differently. God is to be eulogized; that is, we are to speak well of Him.

God is the source of all blessings and the originator of the plan of salvation. We bless Him because He has blessed us. Every blessing—whether physical, material, or spiritual—is to be attributed to God. The “us” (v. 3), who are blessed by God, includes Jews and Gentiles in the church at Ephesus and beyond.

Paul states that believers are blessed “in Christ” (v. 3.), which speaks of the intimate relationship between Christians and Christ. Believers are in union with Christ. It is God who chose us to be blameless before the creation of the world (v. 4). God’s plan of salvation was not an afterthought.

The importance of the word “chosen” (v. 4) lies in God’s initiative rather than a dislike for those who are not chosen. God did not select believers because He was obligated to do so or because they have any legal claim to God.

The word holy in verse 4 includes the idea of belonging to God and involves the inward moral state which prevails in the Christian as a result of God’s operation in the heart. This observation is buttressed by the use of amomos , translated “without blame,” or literally, “blameless.” Its background is in the Old Testament sacrificial system, where it refers to the absence of defects in sacrificial animals (Lev. 1:3, 10). In the New Testament it is used of the offering of Christ (Heb. 9:14; 1 Peter 1:19). Therefore, in the context of Ephesians, the combination of “holy” and “without blame” refers to Christian living. Whereas the former refers to inner spiritual quality, the latter refers to the outer manifestation or conduct of that life. We are chosen not only for salvation, but also for holiness.

Explain the two uses of the word “blessed” in verse 3.

What happened “before the creation of the world” (v. 4 NIV)?

B. Predestined and Accepted (Ephesians 1:5-6)

5 Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, 6 To the praise of the glory of his grace, wherein he hath made us accepted in the beloved.

Traditionally or historically, two views have been espoused regarding predestination : (1) God predestined individuals whom He would save, or (2) God chose or predestined the plan by which people would be saved. A right understanding of the passage shows that Paul’s emphasis of predestination is on what rather than who . God took the initiative to predetermine the destiny of believers as children adopted into the family of God. We are chosen to be holy and blameless.

Adoption as an important aspect of redemption is mentioned repeatedly by Paul (Rom. 8:15, 23; 9:4; Gal. 4:5). In its usage, Paul stresses the process by which believers become sons and daughters of God. It is a new relationship that is made possible through the work of God. The purpose of our adoption is the glory of God. Having been adopted by God, and having become His “beloved,” we have the responsibility to live to the glory of our heavenly adoptive Father.

Adoption carries with it various benefits. First, it frees us from fear (Rom. 8:15). Second, it allows us an intimate relationship, even to cry, “Abba, Father” (v. 15). Third, it provides an inner assurance of relationship as God’s Spirit bears witness with our own (v. 16). Fourth, we become coheirs with Christ (v. 17). Paul recognizes the significant part grace plays in our salvation.

A New Kind of Man

God became man to turn creatures into sons: not simply to produce better men of the old kind but to produce a new kind of man.—C. S. Lewis

C. Redemption and Revelation (Ephesians 1:7-10)

7 In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace; 8 Wherein he hath abounded toward us in all wisdom and prudence; 9 Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself: 10 That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him.

In verse 7, Paul moves on to accentuate the work of Christ in salvation. The key word is redemption , meaning “to release on ransom.” It is deliverance at a cost. As John Chrysostom said, “The wonder is not only that He gave His Son, but that He did so in this way, by sacrificing the One He loved. It is astonishing that He gave the Beloved for those who hated Him.”

Sinners are in a spiritual bondage, sold under sin, and there is no freedom from this hopeless captivity apart from Christ. But praise God! We can sing and shout that “Jesus paid it all.” Redemption is accompanied by the forgiveness of sins for all those who will put their trust in Christ and appropriate the blessing of salvation He provided through the shedding of His blood.

Not only has God given us redemption and forgiveness “according to the riches of his grace” (v. 7)—that is, in accordance with the wealth of His grace—He has done so in an extreme manner (v. 8). Grace is lavished upon us. Picture the Old Testament vision of anointing with oil that was done to the priests. When the oil was poured, it ran down the cheeks and through the beard until it flowed on the ground.

Paul concludes his description of God’s salvation plan by referring to its revelation to humankind by God. Paul calls it “the mystery of his will” (v. 9). Mystery means something incomprehensible or unexplainable. It is something that was hidden but is now made known. It is known through faith and not human reason. Believers are given “wisdom and prudence” (v. 8) so their eyes may be open to God’s purpose. Today many people have problems with the idea of salvation. How can a sinner become a saint? How does God transform lives? How are prayers answered? How do people get healed? These are mysteries that need to be accepted by faith. They are intended by God’s own good pleasure and purposed in Christ (v. 9), and put into effect when times reach their fulfillment; that is, when the time is right (v. 10). When the situation is right, God acts. God’s timing itself is a mystery because we do not know why He acts at the time He acts.

Describe a “mystery” God has revealed to you in your walk with Him.

2. GOD’S PURCHASED POSSESSION (Ephesians 1:11-14)

11 In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will: 12 That we should be to the praise of his glory, who first trusted in Christ. 13 In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise, 14 Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory.

Paul makes a subtle distinction between the Jews (“we,” v. 11), and Gentiles (“ye,” v. 13). The thought here is that Israel was specially chosen by God, not due to her personal privilege but for salvation purposes. The “we” group is defined as those who have “obtained an inheritance” and been “predestinated” (v. 11) according to God’s purpose. God’s choice of Israel was so she would live “to the praise of his glory” (v. 12).

Paul seeks to reemphasize what he has already said in verse 3 about God’s initiative in the salvation plan for humanity. God had a design: believers are predestined according to His purpose. Further, Paul says in verse 11, God works out all things according to His will. Note that this is the second time Paul employs the word will (see v. 5). Believers are often engrossed with determining the will of God for each decision. As important as that may be, it is better that we take a long and broad view of God’s will in line with His purpose that is revealed in the Bible. We are chosen for “the praise of His glory.”

We do not have to wait until Christ comes or until the “sweet by and by” before we begin directing our praises to the heavenly Father. As the new people of God, we are summoned to bring praise to God in the same manner that Israel was called as a nation to declare God’s glory in their life, witness, and worship (Ex. 19:5, 6; Isa. 43:1, 21; Jer. 13:11). As we live a godly and productive life, people will see our good works and glorify God.

In verse 13 of the lesson text, Paul addresses the Gentiles and, in so doing, asserts the unity of Jews and Gentiles (non-Jews) in Christ. Paul, although a Jew, joins himself with his Gentile readers. The readers would no doubt have been struck by Paul’s repetition of the phrase “in whom” (vv. 11, 13) and “in Christ” (v. 12). The ethnic and religious barriers between Jews and Gentiles are now broken down in Christ.

The non-Jews have heard the word of truth, believed in Christ, and have been sealed with the Holy Spirit. As John Wesley suggests, the sealing of the believer implies “a full impression of the image of God on their souls.” To be sealed with the Holy Spirit is a mark of ownership, and “the Spirit’s presence is the down payment of our inheritance” in Christ (v. 14 CSB).

How are believers “sealed,” and when does this occur (v. 13)?

Better Things Ahead

The indwelling of the Holy Spirit is God’s way of assuring us of better things to come. Salvation is a gift from God, and we will receive it in full when Christ comes the second time.—French L. Arrington

3. ENLIGHTENED BY GOD’S SPIRIT

A. Reason to Give Thanks (Ephesians 1:15-16)

15 Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints, 16 Cease not to give thanks for you, making mention of you in my prayers.

Paul expresses his thankfulness to God on behalf of his readers. Thankfulness was an integral part of Paul’s life, and he did not keep it to himself or express it sparingly.

Thankfulness is becoming an endangered species. It is easier to grumble than to give thanks. When we fail to express our thanks to God, we are like the nine lepers who failed to return to Jesus to thank Him for healing them (Luke 17:11-19).

Paul moves from praise to God to prayer. The combination of prayer and thanksgiving, and constancy in prayer, are characteristic of Paul (Rom. 1:8-10; Col. 1:3; 3:15-17; 4:2). Paul’s reason for prayer in our text is based on the information he received concerning the faith of the Ephesians and their love for one another. He often mentions these qualities together, not only in prayers but also in other contexts (2 Cor. 8:7; Gal. 5:6; 2 Thess. 1:3; Phil. 4:5-7). The Ephesians have become participants in the blessings of God’s saving plan.

The integrity of an individual, local church, Christian organization, or denomination is evident in the way they live out their beliefs, and the Ephesians lived out their beliefs. However, today many believers, groups, churches, and denominations are known for the wrong reasons. They are no longer known by attributes such as love, faith, work, hope, and endurance, but of strife, politics, intolerance, and hypocrisy. Sometimes the damage is so great that the “Christian” individual or organization becomes synonymous with hypocrisy, conflict, and prejudice.

What’s in It for God?

Most theology taught today is anthropology ; it is man-centered. You and I are living in the “me generation.” People only ask, “What’s in it for me?” No one seems to ask, “What’s in it for God?”—R. T. Kendall, For an Audience of One

B. Ability to Know God (Ephesians 1:17-21)

17 That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him: 18 The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, 19 And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, 20 Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, 21 Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come.

When Paul prays, he does so with confidence because he approaches “the God of our Lord Jesus Christ, the Father of glory” (v. 17). His requests are atypical of those we hear at prayer meetings. Paul’s request has to do with “knowledge,” or a full-grown understanding of spiritual things. He prays that God may give the Ephesians “the spirit of wisdom” so they may know Him better. For Paul, to know God is to be enlightened. Paul’s prayer is not a request for a superficial religion, but a faith that cuts to the core of the individual and effects transformation (v. 18). The enlightenment for which Paul prayed would give his readers understanding of three things: (1) the hope of Christ’s calling, (2) the riches of the glory of the inheritance in the saints, and (3) Christ’s incomparable power for believers (vv. 18-19). God’s revelation to us provides a source of anticipation by which we lead our lives.

Paul elaborates on the thought of God’s power as revealed in Christ. He describes its ability and expression. First, it is manifested in the resurrection of Christ. The Resurrection is the chief demonstration of the power of God. As someone said, “If we keep silent about the Resurrection, we would not be speaking of God.” Second, the surpassing and majestic power of God is manifested in the ascension and exaltation of Christ. He is above every created power—friendly and hostile, human and spiritual—that presently exercises authority in the world. He is in control.

Brooke Westcott wrote:

We can face the sorrows and sadness of personal and social history “in the hope of God’s calling.” We can rejoice in the possession of capacities and needs to which our present circumstances bring no satisfaction when we look to the “wealth of the glory of God’s inheritance in the saints.” We can overcome the discouragements of constant failures and weaknesses by the remembrance of the power of God shown in raising Christ.

What does Paul’s example teach us about praying for others?

C. Authority to Empower (Ephesians 1:22-23)

22 And hath put all things under his feet, and gave him to be the head over all things to the church, 23 Which is his body, the fullness of him that filleth all in all.

Jesus’ authority is greater than the claims of all other leaders, earthly or otherwise. He is the head of all things, for God has placed all things under His feet. God has done this “for the church, which is his body” (NIV). Everything is under Christ’s power for the benefit of His people.

Because earthly kings and rulers are subject to Christ’s authority, their oft-repeated efforts to destroy the Church have failed. Because the angels in Heaven are under divine command, they help to meet the needs of Christ’s body (see Heb. 1:14). Because Satan and his forces must bow before Christ, “the gates of hell shall not prevail against [the Church]” (Matt. 16:18).

Describe Christ’s relationship with the Church.

OUR POSITION IN CHRIST

Paul was well aware of the pain, suffering, and disappointment in this world; but instead of focusing on those things, he gave more attention to the positive aspects of the peace and joy found in the spiritual realm of living in Christ.

After we enter the spiritual realm of a new life in Christ, we become a new person. Our citizenship is now in Heaven; we are only pilgrims and sojourners in this world. Our affections are on things above (see 2 Cor. 5:17; Col. 3:2; 1 Peter 2:11). Whereas, before, we were strangers to God, now we are children of God, as well as joint heirs with Jesus Christ. We are governed by the compelling power of Christ’s love instead of our own lust.

New life in Christ provides a source of strength and satisfaction for today, as well as an assurance of an even richer life in the world to come.

Daily Devotions

M. Covenant People (Genesis 17:1-9)

T. Treasured People (Deuteronomy 7:6-11)

W. Redeemed People (Psalm 107:1-9)

T. Blessings for Believers (Matthew 5:1-12)

F. Christlike Conduct (Colossians 3:12-17)

S. Redeemed in Christ (1 Peter 1:18-25)

Adopted from the Evangelical Sunday School Lesson Commentary 2021-2022.

THE NEW CREATION

Sun, 10 Oct 2021 15:59:48 GMT

THE NEW CREATION

1. All Things Made New (Revelation 21:1-8)

2. The New Jerusalem (Revelation 21:9-27)

3. Invitation to New Life (Revelation 22:1-21)

Central Truth: God will make a new Heaven and a new earth where there will be no sin or sorrow.

Focus: Consider how God can and will make all things new, and accept His invitation to become a new creation in Christ.

Evangelism Emphasis: Christ invites all people to be part of the new creation.

Text: “I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God” (Revelation 21:3).

INTRODUCTION

From the portal of chapters 21 and 22 of the Book of Revelation, we stand on the threshold of the appearance of “new heavens and a new earth, wherein dwelleth righteousness” (2 Peter 3:13). We step into the eternal day where there is no night and God and the Lamb are the Light. We are introduced to a new city, the New Jerusalem, where God comes to dwell with His people. In his Exposition of the Whole Bible , G. Campbell Morgan wrote: “There is a new order of things, characterized by laughter without tears, life without death, singing without mourning, content without crying, pleasure without pain.”

The redeemed inhabitants are called the servants of God . We will never grow weary in serving Him. We will never experience exhaustion, or pressure, or pain. Our heavenly service will be natural and easy. What joy it will bring!

The redeemed will see as never before. John wrote, “They shall see his face” (Rev. 22:4). Can you imagine standing face-to-face with Jesus? We will see Him more clearly than the two men on the Emmaus road, who saw Him but did not know who He was. We will see Him like never before, and He will never vanish from us.

The Book of Revelation closes with an assurance from the Lord that He will come again, and come quickly. The Apostle John responds to His words by urging Him to come. And then, the book closes with a benediction of grace.

1. ALL THINGS MADE NEW

A. Former Things Gone Forever (Revelation 21:1-4)

1 And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. 2 And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. 3 And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. 4 And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.

Revelation 20 ends on a dark and dreary note. People “small and great” are called before the Great White Throne Judgment and are judged “according to their works” (v. 12). Anyone whose name is not recorded in the Book of Life will be “cast into the lake of fire” (v. 15). This will mark the end of the godless, rebellious world. Peter describes what happens to the old world: “The day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up” (2 Peter 3:10). This will be followed by a bright morning of eternal bliss ushering in a glorious state fit for the eternal home of the saints.

In the vision given to John, he saw “the first heaven and the first earth” replaced by “a new heaven and a new earth” (Rev. 21:1). Throughout these chapters we are studying, we are given glimpses of this new order. This first verse says there will be “no more sea” in the new earth. Three-quarters of the earth is covered by water; all life on earth depends on water for survival; and the human body is made up of 60 percent water. Our resurrection bodies will survive on a different life principle than our present biological principles.

Also, for John, the sea represented separation. On the isle of Patmos, he was surrounded by water that separated him from his loved ones and all that was dear to him. On the new earth, there will be no death—no separation. We will stand in the presence of the Lord and our loved ones forever.

In his vision, John also saw “the holy city, New Jerusalem” (v. 2). This city is divine in its origins, coming down from God; a city fit for the eternal occupancy of the redeemed. In his commentary on Revelation, R. Hollis Gause wrote: “This is a bridal scene: the city is prepared in all her beauty ‘as a bride adorned for her husband’ (21:2). . . . The Lord of hosts is the bride’s Creator, Redeemer, and Husband (Isa. 54:5). . . . Christ pledges Himself to prepare the Bride for Her presentation to Himself (Eph. 5:23-27).”

A voice from Heaven announces God’s home is with His people (Rev. 21:3). All the results of sin will have been finished off. All tears are wiped away—death, sadness, and pain are gone forever (v. 4). Eternal blessedness is the new order.

What makes verse 3 one of the Bible’s greatest promises?

B. Living With the Father Forever (Revelation 21:5-8)

5 And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful. 6 And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. 7 He that overcometh shall inherit all things; and I will be his God, and he shall be my son.

God is a God of new things. He demonstrated that in Creation when He made something out of nothing and brought into existence a new universe. God spoke through the prophets of old to remind the Israelites not to fear what they would encounter in their return to the homeland. They needed to remember how He delivered them from Egyptian bondage. He encouraged them, “Remember ye not the former things, neither consider the things of old. Behold, I will do a new thing; . . . I will even make a way in the wilderness, and rivers in the desert” (Isa. 43:18-19). The Apostle Paul reminds us that God desires to do a new thing in our lives. He wrote: “Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new” (2 Cor. 5:17).

Now, at the end of the age, God is seen making “all things new” (Rev. 21:5). He will create a new universe for the benefit of those who have been made new through the blood of Jesus Christ. The Lord tells John to write down what he has heard. What the Lord has spoken is founded in truth, and is worthy to be believed. Christ identifies Himself, as He did in Revelation 1, as the “Alpha and Omega, the beginning and the end” (21:6), meaning He is the glorious and triumphant King. We are assured the promise of a new world is trustworthy and true. And so is every word and every promise that comes out of His mouth.

Jesus speaks of giving the “water of life” to those who believe (v. 6)—the same promise He gave to the Samaritan woman in John 4. There He asserted those who drink of the water He offers will never thirst again. Those who drink from the springs of the water of life will live a victorious, overcoming life and inherit the blessings promised by Christ (Rev. 21:7).

However, verse 8 sounds a dark and somber note. Not everyone will inherit these blessings. Those who have chosen a sinful lifestyle will not find a place in the abode prepared for the followers of Christ. Among those who are excluded from the eternal bliss believers will know are “the cowardly, the faithless, the detestable, . . . murderers, the sexually immoral, sorcerers, idolaters, and all liars” (ESV). Their fate will be to burn in the lake of fire forever. They will enter “the second death,” from which there is no recovery and no resurrection, exclusion from Heaven and punishment forever.

Thinking Ahead

If you read history, you will find that the Christians who did most for the present world were precisely those who thought most of the next. It is since Christians have largely ceased to think of the other world that they have become so ineffective in this.—C. S. Lewis

2. THE NEW JERUSALEM

A. A Holy City (Revelation 21:9-21)

9 And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will shew thee the bride, the Lamb’s wife. 10 And he carried me away in the spirit to a great and high mountain, and shewed me that great city, the holy Jerusalem, descending out of heaven from God, 11 Having the glory of God: and her light was like unto a stone most precious, even like a jasper stone, clear as crystal.

One of the angels who had pronounced the coming wrath of God now calls upon John to behold the Bride, the wife of the Lamb. This same angel who admonished John to witness the judgment of the “great harlot” (Rev. 17:1 NKJV), now commands him to observe the bride of the Lamb (the holy city of Jerusalem). In the one scene he saw the ultimate display of evil and, in the other, something of unspeakable beauty and purity. In his commentary on Revelation, William Barclay observed: “It may be that John wishes us to see that the servant of God does not choose his task but must do whatever God sends him to do, and must speak whatever word God gives him to speak.”

In another contrast, the harlot is described as a wicked city, “Mystery, Babylon the Great” (17:5, 18), while the Bride is shown to be a great city also, the “holy Jerusalem, descending out of heaven” (21:10). The splendor of this city is beyond human imagination. The divine presence, literally “the glory of God,” makes the city bright (v. 11). The walls are of jasper, the gates of pearl, the foundations of precious stones, and the streets paved with gold. The city is shaped like a cube; it is just as high as it is wide (v. 16). Its gates stand open day and night, and each gate is guarded by an angel (v. 12).

What did the Lord reveal to John, and why?

B. An Illuminated City (Revelation 21:22-24)

22 And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it. 23 And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof. 24 And the nations of them which are saved shall walk in the light of it: and the kings of the earth do bring their glory and honour into it.

The Temple was the central spot in the city of Jerusalem. Pilgrims traveled for many miles and many hours to the Temple to engage the Lord in worship. But as John saw the New Jerusalem, he could find no temple (v. 22). Do you know why? Because there was no need for a temple in this city that came down from Heaven. The reason is that God and the Lamb are in it everywhere. An atmosphere of praise will be felt throughout the city. There will be elevated praise unlike anything we have ever experienced before.

There will be no need for the sun and moon because the city will shine with the splendor of the eternal light that radiates from the Father and the Son (v. 23). In Scripture, light signifies knowledge and comfort. Believers will draw from the endless fountain of divine knowledge. In doing so, we will understand fully what Peter meant when he spoke of “joy unspeakable and full of glory” (1 Peter 1:8).

Commenting on those who move in and out of the New Jerusalem, R. Hollis Gause wrote, “The glory of God and the glory of the redeeming Lamb are not only spread through the city and its environment, but it is also shared with . . . those who come into and go out of its gates.” Gause references verse 24 and shows how it fulfilled a prophecy found in Isaiah 60:3, 5. He then adds, “The Holy City is central to all things. All existence moves in and out of this city. They are drawn there and guided by the Light of the divine presence in the city.”

New Jerusalem

The Old Testament prophecies concerning the glorification of Jerusalem are fulfilled in the eternal kingdom (Isa. 60). Created light is unnecessary, for the everlasting uncreated Light will illumine all (Ps. 36:9) with clear and true vision to see things as they really are.— Orthodox Study Bible

C. A Secure City (Revelation 21:25-27)

25 And the gates of it shall not be shut at all by day: for there shall be no night there.

There will be no night in the New Jerusalem. Since it will always be day, the gates to the city will never be closed. One reason for closing the gates of a city is to keep enemies out, but there will be no enemies to fear, and those who are in this city will have no need or desire to leave. Redeemed kings and peoples “will bring the glory (splendor, majesty) and the honor of the nations” into the city (v. 26 Amp.). They will contribute to the riches and glory of the city by the gifts they bring.

Only those whose names are found “written in the Lamb’s book of life” (v. 27) can enter the city; that is, those who have been redeemed by the blood of Christ. Nothing unholy or sinful will ever enter those gates. Peter wrote: “We, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness” (2 Peter 3:13). “Nothing unclean, and no one who practices abomination and lying, shall ever come into [this glorious city]” (Rev. 21:27 NASB).

What will remain outside the New Jerusalem?

3. INVITATION TO NEW LIFE

A. No More Curse (Revelation 22:1-5)

3 And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve him: 4 And they shall see his face; and his name shall be in their foreheads.

John is now shown the “pure river of water of life” (v. 1). The river does not spring up from the ground as it did in the Garden of Eden; instead, it flows from “the throne of God and of the Lamb.” The water is pure and crystal clear, signifying the unmixed joys of Heaven. The river flows down the middle of the great street, and on each side of the river stands “the tree of life” watered by the river (v. 2). This tree produces twelve kinds of fruit and yields its fruit each month of the year. It is always fruitful, not limited to certain seasons of the year, so the supply never fails. The river and the tree are symbols of the life bestowed by the grace of God. Everything about the tree speaks of health, including the leaves that are for “the healing of the nations.” The Book of Life, the River of Life, and the Tree of Life all refer to Christ; He is the source of life.

There will not be any room for any curse or accursed thing in the New Jerusalem (v. 3). All of that will be removed, and the presence of God and the rule of God will prevail. The Lord will reign supreme, and His followers will rejoice in the freedom they have in Him. His servants will serve Him without hindrance or opposition. “They will [be privileged to] see His face, and His name will be on their foreheads” (v. 4 Amp.). The name of God represents holiness and righteousness, purity and love. The redeemed will understand the words of Psalm 17:15: “As for me, I will behold thy face in righteousness: I shall be satisfied, when I awake, with thy likeness” (17:15).

According to verse 5, what will the people of God do in the New Jerusalem?

B. The Water of Life (Revelation 22:6-17)

13 I am Alpha and Omega, the beginning and the end, the first and the last. 14 Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city.

16 I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star. 17 And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely.

The angel who has been guiding this tour affirms that the picture he has been painting is trustworthy and true (v. 6). He has come as a spokesperson for God. Next, the words of Christ himself are heard (perhaps spoken by the angel) to confirm His glorious coming again (vv. 7, 12). By restating the titles of Christ which were declared earlier, “I am Alpha and Omega, the beginning and the end, the first and the last” (1:8; 22:13), John is acknowledging that the Lord is capable of easily bringing about all the events predicted in the Revelation.

Then comes the great invitation. Those whose sins are forgiven and who are walking in obedience to Christ “may enter in through the gates into the city” (v. 14). “The Spirit and the bride say, ‘Come!’ . . . Whoever desires, let him take the water of life freely” (v. 17 NKJV).

Explain the titles Jesus ascribes to Himself in verse 16.

C. Words of Hope (Revelation 22:18-21)

20 He which testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus.

Here are the words of the true and faithful Witness, the Lord himself, responding to the cry of the ages: “Come.” He says, “Surely I am coming quickly” (v. 20 NKJV). This may be said to every person in every era; Jesus is at the door! Every believer should be able to echo the words of John in response to Jesus’ declaration: “Even so, come, Lord Jesus.”

In verse 21, John concludes this book with a gracious benediction. It is a call for the favor of Jesus Christ to be with all believers throughout the whole world and through all periods of time. “The grace of our Lord Jesus Christ be with you all. Amen” (v. 21).

Warnings of Revelation 22:18-19

It is very dangerous and sinful to tamper with the Word of God. It is as wrong to try to explain away the glorious truths of the Revelation as it is to deny its inspiration.

AN OPEN INVITATION

Jesus said, “Let not your heart be troubled: ye believe in God, believe also in me. In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also” (John 14:1-3). Jesus described Heaven as a prepared place for a prepared people. Revelation 21 and 22 give us a picture of this place Jesus has gone to prepare for His people. Its beauty defies imagination.

There is an invitation from the Lord himself to join Him in this unbelievably lovely place. All He asks of you is to repent of your sins, give up your sinning ways, and invite Him to come and live in your heart, thus committing your life to Him. That is the key that will get you through the gates of pearl and into His holy presence, eternally.

Daily Devotions

M. Promised Messiah Renews Creation (Isaiah 11:1-10)

T. New Heavens and Earth Promised (Isaiah 65:17-25)

W. God Will Restore Creation (Hosea 2:14-20)

T. Creation Awaits Redemption (Romans 8:18-25)

F. New Creations in Christ (2 Corinthians 5:17-21)

S. Reconciled Through Christ (Colossians 1:20-23)

Adopted from the Evangelical Sunday School Lesson Commentary 2021-2022.

CREATED FOR GOD'S PURPOSE

Sun, 03 Oct 2021 13:41:48 GMT

CREATED FOR GOD'S PURPOSE CREATION

1. Creation Declares God’s Glory (Psalm 19:1-14)

2. Created to Love God (Micah 6:8; Mark 12:28-31)

3. Created to Acknowledge and Worship God (Romans 1:18-25)

Central Truth: God has a good purpose for every aspect of Creation.

Focus: Explore God’s purpose for Creation and live according to His purpose for us.

Evangelism Emphasis: Every person was created to have a personal relationship with God.

Text: “For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse” (Romans 1:20).

INTRODUCTION

God does nothing by chance. The creation of the universe was a deliberate act on His part. God spoke and the universe was called into existence, one part after another. Not only did God call the universe into existence, but He upholds and sustains it. He is responsible for its uniformity and accuracy at every level. Can you imagine how quickly everything would fall apart if He was not at the helm? What God has created brings glory to Him. His handiwork is seen everywhere.

Having created the universe, the Lord maintains an active interest in what is going on in the world. He is interested even in the smallest things: the sparrows, the lilies, the hairs on our head, the tears of the saints. These facts illustrate how interested God is in human beings, the crowning act of Creation. Even after the awful tragedy that happened in the Garden of Eden when sin entered the human race, God did not give up on humankind. Instead, He made a provision, conceived in Heaven before the creation of the world, whereby we could be reconciled to God. The only begotten Son of God came to earth to die on a cross to pay the price for our sins and make salvation possible for all who will believe in Him.

1. CREATION DECLARES GOD’S GLORY

A. Creation’s Voice (Psalm 19:1-6)

1 The heavens declare the glory of God; and the firmament sheweth his handywork. 2 Day unto day uttereth speech, and night unto night sheweth knowledge. 3 There is no speech nor language, where their voice is not heard. 4 Their line is gone out through all the earth, and their words to the end of the world. In them hath he set a tabernacle for the sun.

This psalm shows God to be the Creator of the heavens. It was by His wisdom and power that the great and glorious works of Creation were formed. What we see is “the work of his hands” (v. 1 NIV).

During the French Revolution, someone said to a peasant, “I will have all your steeples pulled down, that you may no longer have any object by which you may be reminded of your superstitions.” “But,” replied the peasant, “you cannot help leaving us the stars” ( The Pulpit Commentary ). The heavens have always made God known to those who will open their eyes and see.

The ongoing orderly flow from day to night and night to day shows forth the glory of God. Each day and night has its own message concerning the wisdom, power, and goodness of God (v. 2). One day after another witnesses in perpetuity to the handiwork of the Creator. Without speaking a word, the heavens declare the glory of God to people of all languages if they will be discerning (vv. 3-4). Throughout the world, more than six thousand languages are spoken, but the heavens speak a universal language that can be understood by all people.

The psalmist speaks of God pitching a tent in the sky for the sun (vv. 4-6). Tending the sheep under the open sky, he often saw the sun enter its tent in the evening for its nighttime rest and leave its tent in the morning to chase away the darkness and cold, filling the earth with light and warmth. Using figurative language, David says the sun is “like a champion rejoicing to run its course” (v. 5 NIV).

What can you learn about God by observing nature?

B. God’s Law Speaks (Psalm 19:7-11)

7 The law of the Lord is perfect, converting the soul: the testimony of the Lord is sure, making wise the simple.

9 The fear of the Lord is clean, enduring for ever: the judgments of the Lord are true and righteous altogether.

Having observed the splendor of God’s handiwork in the heavens and how it brings glory to God, the psalmist now turns his attention to the enlightening impact of the Word of God as it appears in the Old Testament. What a catalog of terms he uses to describe the Word and its impact upon us!

The guidance given in the Word is “perfect,” giving new life to the soul (v. 7). It is God’s system of instruction whereby we come to a knowledge of God and how to live in a way to please Him. It is reliable and will not mislead anyone trusting its teachings. The Word is right and pure, and gives us insight for a joyful life (v. 8). It offers us comfort that the world can neither give nor take away.

To “fear” the Lord (v. 9) is to respect Him, revere Him, and serve Him with an undivided devotion. This type of fear sets us on the road to everlasting happiness. God’s Word is constant and unchangeable, the same in all ages. It is designed for us to govern ourselves by it; and out of His Word, God will judge us righteously.

Consider the value the psalmist put on the Word. He said it is more desirable than gold, even the finest gold—the most valuable commodity in that part of the world (v. 10). The Word brings more delight than honey dripping from a honeycomb—the sweetest substance known in the ancient Near East. By keeping and living by the principles of the Word, believers reap rich rewards in this life and in the life to come (v. 11).

Seeing God

To me the greatest thing that has happened on this earth of ours is the rise of the human race to the vision of God. That story of the human rise to what I call the vision of God is the story which is told in the Bible.—Jan Christian Smuts

C. Acceptable Speech (Psalm 19:12-14)

14 Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O Lord, my strength, and my redeemer.

Once I was encouraging a man to invite Christ into his life. I led him to ask forgiveness for his sins. He then said, “I have asked God to forgive me of every sin I can remember committing.” Then he added, “I even asked Him to bring to my attention any sins I had forgotten, and I will ask forgiveness of those sins too.” I told him he just needed to invite Christ into his heart, which he did.

At this point in his life, the psalmist David was struggling in much the same manner as the man to whom I witnessed. He had come face-to-face with the majesty of God and the power of His Word. He pleaded with God not to punish him for sins of which he was not aware (v. 12). Beyond that, he called on God to give him the strength to avoid deliberate, “presumptuous sins” (v. 13). David knew he needed the Lord’s help if he was to live a life in harmony with Scripture. This is the only way he could walk uprightly and be free of habitual sinning. Have you found this victory in Jesus?

Having sought the Lord’s help in refraining from sinful acts, the psalmist now seeks His aid in controlling his thoughts and words (v. 14). He wants to entertain thoughts and speak words that are good, holy, and pleasing to God. He understands the strength to accomplish this comes from the Lord.

God’s Eraser

A little girl, coming home from her first day at school, asked her mother where the marks on the markerboard went when they were rubbed out. The mother answered that they disappear. “But where do they disappear to?” the child asked. The mother used all the words she knew but could not make it clear to the child. This story illustrates what God has done with our sins. He says He will remember our sins against us no more.— Let Me Illustrate

2. CREATED TO LOVE GOD

A. What God Requires (Micah 6:8)

8 He hath shewed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?

In this chapter, the Lord brought an accusation against the people of Israel, declaring that they had been wrong in their attitudes and actions toward Him (vv. 1-2). He reminded the people that they had no reason to complain against Him (v. 3). He had brought them out of Egypt and led them into the Promised Land (v. 4).

Micah went before the Lord to ask what the people could do to find themselves in God’s good graces again. The Lord said He wanted more than rituals from them (vv. 6-7). He wanted them to obey Him out of the desire of their heart, and then He named three things He expected of them: They were to do what is right, to love being kind to others, and to live humbly before Him, obeying God (v. 8).

First, God expects His people to do the right thing. We are to treat everyone fair, regardless of their status, including our employer, our colleagues, and the less fortunate. We are to belittle no one. We have a duty to treat others justly, regardless of their station in life. Jesus set the bar high when He said, “Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets” (Matt. 7:12).

Second, God’s children must show kindness to others. We are “to love [and to diligently practice] kindness (compassion)” (Mic. 6:8 Amp.). Kindness and compassion, or mercy, toward others should be as natural as water flowing from a fountain or light coming from the sun. The love of Christ constrains us to manifest these characteristics.

The first two requirements God makes of His people in this verse have to do with other people. The third requirement speaks of our relationship with God: to walk in humble obedience before Him. To walk in this fashion is to live out this verse from Proverbs: “Trust in the Lord with all thine heart; and lean not unto thine own understanding. In all thy ways acknowledge him, and he shall direct thy paths” (3:5-6). Think highly of the providence of God in your life, make His Word your roadmap, and you will fulfill this requirement.

Do you have to walk humbly with God in order to “do justly” and “love mercy”? Why or why not?

B. The Greatest Commandments (Mark 12:28-31)

30 And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment. 31 And the second is like, namely this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these.

Mark’s twelfth chapter shows the religious leaders trying to discredit Jesus by using His own words against Him. In the parable of the vineyard, Jesus confronted their hostility toward Him and clearly showed the consequences of their actions (vv. 1-12). The Pharisees and Herodians, combining religion and politics, proposed a problem concerning allegiance toward God or the state. Jesus answered their question with great ease, saying the things that are Caesar’s go to Caesar, and the things that belong to God go to Him (vv. 13-17). Next, the Sadducees confronted Him with a question about the Resurrection. They rejected the reality of the Resurrection, and Jesus attacked their ignorance by telling them they neither knew “the Scriptures nor the power of God” (v. 24 ESV).

Another expert in the Law approached Jesus with a better attitude than those who had previously spoken (v. 28). He was impressed with the manner in which Jesus had answered the questions put to Him. Most of the religious leaders believed there were 613 individual commandments in the Law: 365 were negative and 248 were positive. They considered some of them more important than others. So this teacher wanted to know which commandment Jesus considered to be the most important.

Jesus answered that the greatest commandment (the one that summarizes the whole Law) is to “love the Lord thy God” (v. 30). His reply is taken directly from Deuteronomy 6:5. The requirement to love God is based on His uniqueness and His covenant love extended to us. Love for God reveals itself in a total commitment to Him that compels us to seek after Him and find pleasure in Him.

To love God with all our heart is, in Hebrew idiom, to love Him from the control center of our being. To love Him with our soul is to love Him with our will and feelings. To love Him with our strength is to love Him with all the physical power of our being. Loving God with our mind is to bring our thoughts into harmony with His thoughts. Nothing less than this is loving God.

The second commandment in importance is to love our neighbor in the same way we love ourselves—a statement taken from Leviticus 19:18. Jesus combined these two commandments from Deuteronomy 6:5 and Leviticus 19:18 into a summary of the Law.

Love Is the Goal

You that are yourselves imperfect, know love is your end. All things else are but means. Choose such means as leads you to love.—John Wesley

3. CREATED TO ACKNOWLEDGE AND WORSHIP GOD

A. Suppressing Truth (Romans 1:18-23)

18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness; 19 Because that which may be known of God is manifest in them; for God hath shewed it unto them. 20 For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse: 21 Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. 22 Professing themselves to be wise, they became fools, 23 And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things.

Paul concludes his introductory remarks in this first chapter of Romans with one of Scripture’s strongest and most powerful affirmations: “I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek” (v. 16). In this verse, the apostle declares the gospel of Christ as the source of God’s power to free people from the bondage of sin. He then shows how the human race is under “the wrath of God” and helpless to do anything about it (v. 18), apart from the grace of God.

We often think of the wrath of God as something that is going to be displayed at some future date or after death. And there is truth to that. But it is also a divine exercise that may be manifested in the present time. Throughout history, God has revealed His wrath against evil in this world. His judgment is directed toward those who live unrepentant, wicked lives. While God loves sinners and longs for their salvation, He hates sin and holds individuals accountable for it. Perhaps we give too little thought to the consequences of living in sin.

Those who are under the wrath of God because of their wickedness “know the truth about God because he has made it obvious to them” (v. 19 NLT). There is so much knowledge about God that may be seen in the works of Creation (v. 20). Nature cannot teach us everything there is to know about God, but it does show us many things. To the open mind, the works of Creation reveal the existence of God, His power, and His wisdom. As much as God has revealed about Himself in nature leaves people without excuse if they choose to worship idols (v. 23). The apostle is addressing those who knew the truth about God, but who willfully turned away from that knowledge and refused to glorify Him or to show any adoration or gratitude toward Him (v. 21). God calls them “fools” (v. 22). What a sad picture!

How easy it is to believe there is a God. It takes hard work to convince yourself otherwise. The facts of Creation and words of Scripture should erase any doubts about the existence of God.

Definition of an Atheist

An atheist is a man who looks through a telescope and tries to explain all that he cannot see.—Anonymous

B. Experiencing the Consequences (Romans 1:24-25)

24 Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves: 25 Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen.

There is a saying, “Beware of what you wish for, you may receive it.” No truer statement could be said of the rebellious Romans. So vile were their thoughts and desires that God abandoned them to their own ways (v. 24). Proverbs 14:12 reads, “There is a way which seemeth right unto a man, but the end thereof are the ways of death.” This describes the attitude of the wayward Romans. God gave them up to the lifestyle they chose that led them down a path of the lowest possible lusts and moral degradation. Even pagan writers of Paul’s day described how low and polluted the society of that day had become.

In his commentary on Romans, Ray Stedman wrote: “The first sign of wickedness in a civilization is that sexual immorality, which is always present in human life, becomes widely accepted. . . . God removes His restraints from society so that what was done in secret is allowed to break out into openness and acceptability.” What a description of the immoral day in which we are living! In his commentary on Romans, James Montgomery Boice said: “There is nothing more contemporary in terms of today’s culture than Paul’s description of a declining society in this great first chapter of Romans.”

In addition to widespread immorality, the people of Rome were guilty of worshiping “the creature rather than the Creator” (v. 25 ESV). By abandoning the worship of the great God of the universe to worship an idol, “they exchanged the truth about God for a lie” (v. 25 NIV). The second of the Ten Commandments prohibits the worship of any creature or any object made by the hand of man (see Ex. 20:4-6). The breaking of this commandment arouses the jealousy of God and brings far-reaching consequences.

On the other hand, even in the environment of first-century Rome, Paul saw hope for those “beloved of God, called to be saints” (v. 7). Someone despised a certain man and asked John Newton what he thought about the man. Newton replied, “I have never despaired for any man since God saved me.” May we never underestimate the wonder of the grace of God.

List evidences from contemporary society that show most people are worshiping created things instead of the Creator.

PURPOSEFUL LIVING

We need to look no further than the Creation to see God glorified. Creation alone proves the existence of God. Not only do we find God in His handiwork, we also find Him in His Word, where His expectations of His followers are made known. He reveals the importance of loving Him first and then loving other people. We are to do what is right, love kindness, and walk humbly before Him. These instructions call for self-examination on our part. To fail to follow His directions leads to dire consequences. We are to worship God and Him alone.

Daily Devotions

M. Love God With Your All (Deuteronomy 6:4-9)

T. All Earth Called to Worship (1 Chronicles 16:23-31)

W. All the Nations Worship (Psalm 86:8-10)

T. Called According to His Purpose (Romans 8:28-30)

F. Purposed for God’s Glory (Ephesians 1:11-14)

S. Called to Be Fruitful (2 Peter 1:3-8)

Adopted from the Evangelical Sunday School Lesson Commentary 2021-2022.

All People Sin

Fri, 01 Oct 2021 17:50:00 GMT

Being a Christian does not exempt you from sin. All people sin!

In Romans 3:10, Paul said that "no one is righteous—not even one" (NLT).

"But I'm a good person," you say. "I don't drink or smoke or steal or anything like that."

Well good! But that does not make you righteous. Good deeds do not determine your sinlessness.

John addressed this in 1 John 1: 8: " If we say that we have no sin, we deceive ourselves, and the truth is not in us." We are sinners and nothing that we say or do will ever change that.

This is the depravity of mankind, brought on by the sin of Adam and Eve. It's a sin issue. David admits this in his open confession to God—Psalm 51. He acknowledges that his sinful actions were present since conception (v5).

Sin is so destructive that it turns saints into sinners. It robs children of their innocence. It tears families apart. It cripples the strong and further weakens the weak. It sabotages love, disrupts joy, and inflicts pain. Sin has no respect for power, position, or person. All are considered equal allies of its evil schemes. These are the vices of the devil—the evil one. And he wants nothing more than to steal, kill, and destroy (John 10:10).

The Creator had compassion on His creation and did something extraordinary. " For He made Him [Jesus] who knew no sin to be sin for us, that we might become the righteousness of God in Him" ( 2 Corinthians 5:21).

"But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us" (Romans 5:8).

So, yes! All people sin. But sin has no power over us, because we are not under the law which binds but under grace which frees. Thank God for grace!

Sections of this devotional was adopted from the Evangelical Sunday School Lesson Commentary 2021-2022, Sin Mars Creation.

Beyond The Disappointments

Wed, 29 Sep 2021 12:33:00 GMT

Do you feel disappointment? Are you feeling anxious?

Time and time again we are bombarded by the pressures of life—stressed on every level without no end in sight. As things get more grim we look for answers.

Where should I go? What should I do? Setback after setback. Failure after failure. Sometimes it seems as if you're drowning in a sea of discouragement.

Welcome to disappointment—don't stay too long! There is hope...

The patience of hope enables us to endure whatever comes our way, anticipating the coming again of our Lord.

Billy Graham said, "While disappointment and failure aren't identical, they often occur together, and both can hold us back from God's best for our lives."

Are you ready? It's time to look beyond the disappointments in your life.

Just remember that every detail of your life is being worked out for good, according to God's purpose.—Romans 8:28

Sections of this devotional was adopted from the Evangelical Sunday School Lesson Commentary 2021-2022, Sin Mars Creation.

There Is Blessing In Work

Tue, 28 Sep 2021 12:26:00 GMT

2 Thessalonians 3:10 reminds us that if anyone isn't willing to work then they should not eat.

Because of Adam’s disobedience, even the ground came under the judgment of God. Picture Adam and Eve, before the Fall, waking up in the morning eager to work with the fruit and vegetables. Everything they touched was good and plentiful. They must have found pleasure in their daily chores. After the Fall, the produce was still good; but, thorns and thistles now grew up in the midst of the produce. This made their task much more difficult. Much of the pleasure work brought was replaced by pain and discomfort.

Og Mandino, author of The Greatest Success in the World , says, "Be grateful for your tasks and their demands. If it were not for your work, no matter how distasteful it may seem, you could neither eat so much, nor relish so pleasantly, nor sleep so soundly, nor be so healthful, nor enjoy the secure smiles of gratitude from those who love you for what you are: not for what you do."

So, "Whatever you do, do it from the heart, as something done for the Lord and not for people, knowing that you will receive the reward of an inheritance from the Lord."—Colossians 3:23-24 CSB

There is blessing in work.

Sections of this devotional was adopted from the Evangelical Sunday School Lesson Commentary 2021-2022, Sin Mars Creation.

SIN MARS CREATION

Sun, 26 Sep 2021 14:31:33 GMT

SIN MARS CREATION

MARS CREATION

1. Creation Defiled by Our Sin (Genesis 3:17-19; Isaiah 24:5-6; Hosea 4:1-3)

2. Creation Suffers and Travails (Romans 8:18-25)

3. A New World Is Coming (Colossians 1:15-20; 2 Peter 3:10-13)

Central Truth: Human sinfulness defiles God’s creation, but He will make it new again.

Focus: Assess and acknowledge the far-reaching consequences of our sin on Creation and live wholly for God.

Evangelism Emphasis: Jesus came to reconcile sinful people to God.

Text: “Having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven” (Colossians 1:20).

INTRODUCTION

When Eve partook of the fruit of the Tree of Knowledge of Good and Evil and persuaded Adam to do so, they could not know the far-reaching effect of their action. The Apostle Paul looked back on this event and made a connection between Adam’s sin and the sin and condemnation of the human race. He wrote: “Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned” (Rom. 5:12). Paul goes on to show that Christ alone has the remedy for the redemption of humankind: “For as by one man’s disobedience many were made sinners, so by the obedience of one shall many be made righteous” (v. 19).

Not only did the Fall affect men and women; it also marred creation. When the Lord pronounced a curse on Adam, He also said, “Cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life” (Gen. 3:17). The fruit of the ground had been a pleasure to harvest and added to human comfort and happiness. Because of the effects of sin on creation, it would now be produced by the sweat of the brow. What a difference sin has made even on creation!

1. CREATION DEFILED BY OUR SIN

A. Adam Fails God (Genesis 3:17-19)

17 And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life; 18 Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field; 19 In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return.

The Lord had already dealt with the punishment of the serpent and the woman for their part in this scheme against God to eat forbidden fruit (see vv. 14-16). The Lord now turned His attention to the man, Adam. He made no allowances for the thought that the woman was responsible for what Adam had done. Adam was responsible for his own acts and would be held accountable. He had obeyed Eve and disobeyed God! And for that, ultimately he would be expelled from the Garden of Eden. The punishment meted out to Adam and Eve extended to all their posterity—the entire human race. Although humankind is under a curse, there is hope. Verse 15 says the Seed of the woman, Christ, would bruise the head of the serpent, the devil, which He did at Calvary. Mercy stepped in at the Cross, and mercy endures from generation to generation (Pss. 18:50; 100:5).

From the time of God’s pronouncement of judgment in Eden, the scepter of death has hung over men and women. Death is a daunting reality, no matter how many euphemisms we use to make it sound better.

The Blessing of Work

Be grateful for your tasks and their demands. If it were not for your work, no matter how distasteful it may seem, you could neither eat so much, nor relish so pleasantly, nor sleep so soundly, nor be so healthful, nor enjoy the secure smiles of gratitude from those who love you for what you are: not for what you do.—Og Mandino, The Greatest Success in the World

B. The Curse Spreads (Isaiah 24:5-6; Hosea 4:1-3)

Isaiah 24:5 The earth also is defiled under the inhabitants thereof; because they have transgressed the laws, changed the ordinance, broken the everlasting covenant. 6 Therefore hath the curse devoured the earth, and they that dwell therein are desolate: therefore the inhabitants of the earth are burned, and few men left.

Hosea 4:1 Hear the word of the Lord, ye children of Israel: for the Lord hath a controversy with the inhabitants of the land, because there is no truth, nor mercy, nor knowledge of God in the land.

If any Biblical passage speaks of a curse on the earth and its inhabitants, it is this message from Isaiah. The prophet points to a day of worldwide destruction attributed to the judgment of God. Earth’s entire population will face the consequences of their sin. All classes of people, rich and poor, will face this travesty. A complete moral breakdown will lead to divine judgment coming on the whole earth that God called “very good” when He created it. It represents a time when people refuse to follow God’s teachings, disobey His laws, and fail to keep their covenant agreement with Him that was intended to last forever.

“The everlasting covenant” (v. 5) is likely a reference to the Noachian covenant made between God and every living creature on the face of the earth. Under this covenant, people were to abide by certain moral laws, the violation of which resulted in divine judgment (see Gen. 9:8-17). Although this curse was fulfilled to some extent in Isaiah’s day, some have identified the ultimate fulfillment of this time of devastation as taking place during the coming Great Tribulation.

If Isaiah’s picture of Israel’s misgivings is strong, Hosea’s description of the sins of the people of God is just as stern. Hosea 4 opens with an indictment against the nation for breaking their covenant with God. This is a “covenant lawsuit” (v. 1 NET) where three charges are handed down. The people are guilty of unfaithfulness, lack of love, and a failure to acknowledge God.

Their lack of faithfulness stands in contrast to God’s unswerving faithfulness. To show how unfaithful they had been, Hosea names five of the Ten Commandments the people had broken: “cursing, lying, murder, stealing, and adultery” (v. 2 NET). There can be no true fellowship between people and God as long as such lack of faithfulness exists. The second charge against the people was their lack of love. They showed no love for God and, consequently, no love for their fellow man. No mercy could be found in the people of the land; instead, violence and bloodshed were common. What was especially egregious was a failure even to acknowledge God. They were in the same perilous position as the people described in Judges 2:14: “So the anger of the Lord was kindled against Israel, and he gave them over to plunderers, who plundered them” (ESV). As a result of people’s rebellion, the whole creation will suffer: the land will dry up, and “the beasts of the field . . . the fowls of heaven; yea, the fishes of the sea” will perish (Hos. 4:3).

How is creation currently being impacted by the sins of people?

2. CREATION SUFFERS AND TRAVAILS

A. The Curse of Sin (Romans 8:18-22)

18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. 19 For the earnest expectation of the creature waiteth for the manifestation of the sons of God.

The Apostle Paul calls on us to think about and contrast the suffering we face in this life with the glory that will be revealed to us in the world to come. He is not belittling the hardships life brings our way. Suffering can be extremely painful; it can hurt us deeply. But, however great our sufferings may be, they cannot even be “compared to the coming glory that will be revealed to us” (v. 18 NET). Paul knew what he was talking about; he suffered as deeply and severely as anyone else (see 1 Cor. 4:9-13; 2 Cor. 4:8-12; 6:4-10; 11:16-33). But he had also been “caught up into paradise” and given a glimpse of the eternal glory Heaven offers (2 Cor. 12:4). He knew Heaven would be worth it all. Paul looked beyond the perils of this world and embraced the hope that the future holds for believers. We know what the end looks like, and it is marvelous. It is written in the Book, and it is worth faithfully following the Lord. The power of God’s mercy and love will carry us through.

Paul said that the whole creation waits in eager longing for that day of future glory when the children of God will receive their inheritance. A better, brighter day is coming for the whole creation—a day when the curse will be removed and the creation will be returned to a time when it does not groan and travail in pain. “The whole creation is on tiptoe to see the wonderful sight of the sons of God coming into their own” (Rom. 8:19 Phillips).

In verses 20-21, we see the earth was “made subject” and was in “bondage of corruption.”

Through the introduction of sin into the world, the God-created natural order was disturbed, starting a cascade of

consequences. The entire natural order suffered because of Adam’s disobedience, giving way to a world of futility, suffering, and hardship. Paul personalizes creation and says that it longs to be free from decay and corruption. Creation, however, was subjected to the consequences of Adam’s sin “in hope” (v. 20).

What is the reason for the hopeful waiting? The object of creation’s hope is “the revealing of the sons of God” [v. 19

NKJV] at which time creation will be set free from the bondage of change and decay. “We [Christians] know” (v. 22) and can see the discord and decay in the natural world, and that it has been groaning in agony until now. This groaning, which is similar to a woman’s groans during the process of giving birth (Mark 13), is a sign of creation’s bondage and hope. So, as Paul suggests, creation utters concerted groans under the burden and consequence of sin (French Arrington, The Greatest Letter Ever Written ).

What is different between the suffering of believers and the suffering of unbelievers?

B. The Believer’s Hope (Romans 8:23-25)

23 And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body. 24 For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for? 25 But if we hope for that we see not, then do we with patience wait for it.

If creation has an expectation of better things to come, so do we as believers. The Holy Spirit lives within us. The firstfruits of His presence are righteousness, peace, and joy (Rom. 14:17). His presence within is a foretaste of the future glory we will enjoy. Although we have already been adopted into the family of God, we eagerly await the full and rich enjoyment of the rights that are ours as adopted children, including “the redemption of our body” (v. 23). When our full adoption comes, we will not have these poor, frail, dying bodies, subject to weakness and decay, but spiritual bodies. The believer’s body “is sown in corruption; it is raised in incorruption: it is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power: it is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body” (1 Cor. 15:42-44). So, we look forward to that glorious day.

By the grace of God, we look beyond the disappointments of this life and see something better than anything we have now. We look beyond the state of the world, and see what God’s redeeming power can do. In the darkness of this age, we can stand steadfast in the hope we have in the sovereign God. With that perspective, we live in hope of what the future holds. Hope encourages patience, and patience strengthens hope. The patience of hope enables us to endure whatever comes our way, anticipating the coming again of our Lord.

A Living Hope

Christians live in the hope of the resurrection, at which time they will be reunited with loved ones who have gone before them. While all the dead will be resurrected, this offers no hope to unbelievers. They are denied the hope that believers have to be reunited with their loved ones in Heaven.—Homer Rhea

3. A NEW WORLD IS COMING

A. The Divine Reconciler (Colossians 1:15-20)

15 Who is the image of the invisible God, the firstborn of every creature: 16 For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: 17 And he is before all things, and by him all things consist. 18 And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. 19 For it pleased the Father that in him should all fulness dwell; 20 And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven.

How do we know what God is like? Jesus came into the world to make known to us what the Father is like. Hebrews 1:3 says, “The Son reflects the glory of God and shows exactly what God is like” (NCV). All the character traits of God are seen in Christ, including His love, grace, and mercy. So if you want to know what God is like, look at Jesus, who is “the image of the invisible God” (Col. 1:15). Christ is the eternal Word, the only begotten Son of God, and He perfectly represents His Father. Christ existed before Creation; before any creature was called into existence; before time, from eternity. John wrote: “In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made” (John 1:1-3).

The hierarchy of heavenly beings were created by Christ: “thrones, or dominions, or principalities, or powers” were all created by Him and for Him, and He is above them all (Col. 1:16). He is the preserver and governor of all things; for by Him “all things consist” (v. 17). It is He who keeps the order and arrangement of the universe in tact. He is said to uphold “all things by the word of his power” (Heb. 1:3).

In addition to being the image of the invisible God and the Creator and Sustainer of all creation, He is “the head of the body, the church” (Col. 1:18). His church is the universal body of believers enjoying the blessings of the living Lord. By the abiding presence of the Holy Spirit living within, we know Him and His will is made known to us. We are not in lockstep with the Lord when we are not in a right relationship with the Comforter, the Holy Spirit within. It is through Him that we minister through the gifts Christ has made available to His church and grow the fruit He desires us to develop in our daily walk.

Verse 18 refers to Christ as “the firstborn from the dead.” In his commentary on Colossians, William Barclay wrote, “By His resurrection He has shown that He has conquered every opposing power and that there is nothing in life or death which can bind Him.”

Christ is the source of reconciliation between God and man. “God was pleased to have all his fullness dwell in the Son and through him to reconcile all things to himself by making peace through the blood of his cross” (vv. 19-20 NET).

He Shall Return

When Douglas MacArthur left the Philippines at the beginning of World War II, He walked out into the sea to board the landing boat. Turning back to the frightened people of the island, he said assuredly, “I will return.” His promise gave them hope. We have a greater general, the captain of our salvation who tells us in the midst of a troubled world, “I will return.”—David. C. Cooper

B. A Righteous World (2 Peter 3:10-13)

11 Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, 12 Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat?

“The last days” (2 Peter 3:3) began with the birth of the Messiah and will continue until the visible, bodily return of Christ. In verse 10, Peter speaks of “the day of the Lord”—a reference to end-time events that will transpire after the rapture of the Church. These include the Tribulation, the Millennium, the Great White Throne Judgment, and the dissolution of the present Heaven and earth.

Christ will come as unexpectedly as “a thief in the night” (v. 10). Jesus himself affirmed this truth: “But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father” (Mark 13:32). He further declared, “This know, that if the goodman of the house had known what hour the thief would come, he would have watched, and not have suffered his house to be broken through. Be ye therefore ready also: for the Son of man cometh at an hour when ye think not” (Luke 12:39-40).

Not only will the Lord’s return be unexpected; what follows will be catastrophic. At some point after the Millennium, the earth’s atmosphere and the starry sky will “pass away with a great noise,” burn up, and be “dissolved” (2 Peter 3:10-11). The earth and everything in it will be burned up. Out of this upheaval and dissolution, a changed world will arise.

Those who truly believe in the return of our Lord will demonstrate their belief by leading lives of holiness and godliness (v. 11). Paul wrote: “The grace of God that bringeth salvation hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works” (Titus 2:11-14).

The last days will end with the dawning of the Day of God. At that time, eternity begins and “new heavens and a new earth” will be ushered in (2 Peter 3:13). It will be the dwelling place of righteousness permanently, because the Righteous One will be there.

As believers, why should our lives be filled with anticipation (vv. 12-13)?

RECONCILIATION COMING

The consequences of sin are seen everywhere. Its greatest impact is felt by human beings. It moved God’s noblest creature from a place of paradise to a sin-cursed world. Not only did humans feel its effects, the whole creation suffered. Thank God, He has provided a remedy for the plight of sin through the shed blood of Jesus Christ. At Calvary, He paid the price for our sins, a debt we could not pay. Through Christ, we have been reconciled to God and enjoy full redemption. Likewise, the whole creation will be restored to its rightful place, culminating in a new Heaven and a new earth.

Daily Devotions

M. Warning of Sin’s Consequence (Genesis 2:15-17)

T. God’s Judgment on Wickedness (Genesis 6:5-13)

W. Sinful Actions Confessed (Psalm 51:1-10)

T. The Plan to Redeem (John 1:1-12)

F. All People Sin (Romans 3:10-18)

S. Examples of Sin’s Consequences (Hebrews 6:4-9)

Adopted from the Evangelical Sunday School Lesson Commentary 2021-2022.

Signs Of The Times In The Words Of Jesus (Matthew 24)

Fri, 24 Sep 2021 13:48:00 GMT

[Mat 24:1-2] 1 Then Jesus went out and departed from the temple, and His disciples came up to show Him the buildings of the temple. 2 And Jesus said to them, "Do you not see all these things? Assuredly, I say to you, not [one] stone shall be left here upon another, that shall not be thrown down."

Jesus asked His disciples, "Do you not see all these things?" Such a question is most appropriate when surveying the world around us: "Do you not see all these things?"

He was encouraging His disciples to take a mental picture of that which was. For in time, that which was, would be no more. It was a rhetorical question that could only be answered by future events. Scholars have differed on time and place of which Jesus himself has warned against. Some believe that he was referring only to the fall of Jerusalem in AD 70. Most now agree that Jesus was referring not only to the events preceding the fall of Jerusalem, but also the terrible conditions and spiritual decline preceding His return.

But the disciples wanted answers. Not one stone? Not even one? Of course the most sensible question that would precede is, when will this happen?

Instead of giving an exact date and time, Jesus provided them with events that they should look for. As we will later learn in verse 36, Jesus did not know the exact date and time. "N o one knows, not even the angels of heaven." Only the Father knows the day and the hour.

According to Jesus, there will be events that mark the end of the age— signs of the time— that we should look for:

Behave Like A Christian. A Brief Look At Romans 12.

Tue, 21 Sep 2021 22:00:00 GMT

Being a Christian is not easy. Sometimes we are led to believe that it is. Not only are there external pressures from a secular worldview, but there are internal pressures as well— from within the Christian community . It can be dispiriting.

After hearing about the tensions that existed between Jewish Christians and Gentile Christians, Paul encouraged both to behave like Christians. He wanted them to recognize that they had more in common than their differences.

In his encouragement, he provided a laundry list, in chapter 12, that is applicable to us today:

v1. Present your bodies as a living sacrifice. No longer do we have to offer up dead sacrifices according to the OT law. We are the sacrifice.

v2. Do not be conformed to this age . We should not compromise on what we know to be true.

v3. N ot to think of himself more highly than he should think . We must be humble.

v4-8. We are one body in Christ. There is no greater or lesser in the kingdom of God. Though we are gifted in different areas of ministry, we are one.

v9a. Let love be without hypocrisy. Our love must be without motive. It should be pure and unfailing.

v9b. Detest evil; cling to what is good. We cannot let our good be evil spoken of (Romans 14:16).

v10. Honor one another. We must rejoice in the success of another. Do not be grudgeful.

v11. Serve the Lord with zeal and fervency.

v12a. Rejoice in hope. For our Lord will return for us someday—that is our hope.

v12b. Be patient in affliction. For our momentary light affliction is producing for us an absolutely incomparable eternal weight of glory ( 2 Corinthians 4:17) .

v12c. Be persistent in prayer. We must never neglect to pray.

v13. P ursue hospitality. We must learn to share with and be courteous to others.

v14. B less and do not curse. Show kindness to those that are not kind to us.

v15-18. Live at peace with everyone. We must not conjure up strife. Blessed are the peacemakers (Matthew 5:9).

v19-21. Do not be conquered by evil, but conquer evil with good. The only way to conquer evil is with goodness and love. Be good.

"Christianity is hard because it aims to soften hearts. One of the tough facts of Christianity is that we must face up to the fact that we are fallen. We are often not what we ought to be."— Matthew Nelson

OUR RESPONSIBILITY FOR GOD’S CREATION

Sun, 19 Sep 2021 00:14:42 GMT

OUR RESPONSIBILITY FOR GOD’S CREATION

1. Caretakers of Creation (Genesis 1:28-30; 2:15, 19, 20)

2. Stewards Over God’s Works (Psalm 8:1-9; Genesis 9:1-3, 8-11)

3. God Values His Creation (Genesis 1:31; Psalms 24:1-2; 89:11; 145:13-17)

Central Truth: God values His creation and commands us to care for it.

Focus: Acknowledge that God values His creation and to determine to care for it wisely.

Evangelism Emphasis: God loves people and provides for their needs, both temporal and spiritual.

Text: “The Lord God took the man, and put him into the garden of Eden to dress it and to keep it” (Genesis 2:15).

INTRODUCTION

The Garden of Eden was a place of beauty and peace. It was part of the creative work God pronounced to be “very good” (Gen. 1:31). There was no animosity between man and other creatures in the Garden. The keepers of the Garden were to get their food from “every herb bearing seed . . . and every tree, in the which is the fruit of a tree yielding seed” (v. 29). There were no carnivorous creatures. They, too, were to get their food from “every green herb” (v. 30). Such an arrangement resulted in a peaceful coexistence.

The Bible reminds us there will be a time in the future when harmony will prevail again between people and the wild beasts. Isaiah wrote, “The wolf shall dwell with the lamb, and the leopard shall lie down with the young goat, and the calf and the lion and the fattened calf together; and a little child shall lead them” (11:6 ESV).

We can look back to the beauty and peace of the Garden of Eden, and also look forward to the peaceful environment of the coming millennial kingdom.

1. CARETAKERS OF CREATION

A. Eden and the Animals (Genesis 2:15, 19-20)

15 And the Lord God took the man, and put him into the garden of Eden to dress it and to keep it.

19 And out of the ground the Lord God formed every beast of the field, and every fowl of the air; and brought them there Adam to see what he would call them: and whatsoever Adam called every living creature, that was the name thereof. 20 And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found an help meet for him.

Genesis 1 and 2 tell the Creation story and show it to be a direct act of God. Chapter 2 gives a more detailed account of what took place on the sixth day.

The place God prepared for Adam to live in is vividly described in Genesis 2, and it is called “the Garden of Eden” (v. 15). It is also referred to as “the garden of God” (Ezek. 28:13) and “the garden of the Lord” (Gen. 13:10). The Garden was suitable to grow plants, herbs, and all kinds of colorful and fruit-bearing trees in which Adam could find delight (2:9). There were animals of all sorts in the Garden, including cattle and other animals that could be domesticated. Filling the air above the Garden were birds (v. 19).

With the same hand God used to make Adam, He took him and put him in the Garden (v. 8). God did not place Adam there to idle his time away. Adam’s responsibility was to cultivate the Garden and maintain it (v. 15). The Lord gave him work to do that had meaning and was delightful. Gardening was man’s first occupation. His employment contributed to his happiness.

In a matter-of-fact manner, Moses said God “formed out of the ground all the wild animals and all the birds in the sky” (v. 19 NIV). Then He brought them to Adam for him to give each of them a name. This act of naming the animals was the first recorded incident of man showing dominion over the animal kingdom. Since the animals came to him in pairs, Adam was reminded he had no “helper suitable for him” (v. 20 NASB). Thus, a desire was awakened in him for a companion—a desire God fulfilled in the creation of a woman (vv. 21-22).

How is the current relationship between humans and animals the same as it was in Eden? How is it different?

B. Be Fruitful and Govern (Genesis 1:28-30)

28 And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. 29 And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat. 30 And to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is life, I have given every green herb for meat: and it was so.

One of the great distinctions in this passage is the difference between man and the animals and other creatures. The Westminster Confession of Faith reads: “After God had made all other creatures, He created man, male and female, with reasonable and immortal souls, endued with knowledge, righteousness, and true holiness, after His own image.” Made in the image and likeness of God, man bears characteristics that animals do not possess. Also, although God made animals from the ground, only into man’s nostrils did He breathe the breath of life. Man is the crowning achievement of all God’s creative work.

Man is different from and higher than animals in a variety of ways. He has the ability to reason and to make many things. Above all else, he possesses the capacity to worship God and commune with Him. Animals, on the other hand, lack this ability to reason at this same level, and they act based on their instincts. Also, man has a conscience that enables him to distinguish between right and wrong. In Foundations of Pentecostal Theology , Guy P. Duffield wrote: “In the New Testament, the word conscience occurs thirty-one times. It is said about the conscience that it can be good, weak, pure, seared, defiled, evil, and purged. . . . It appears that the conscience is a human [trait] which was given to man in the beginning, for as soon as man sinned, he hid himself.”

Furthermore, God gave to man the ability to communicate rationally. When God spoke in Genesis 1:28-30, He spoke to man and not to the animals. The Lord gave man “dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth” (v. 26).

God blessed Adam and Eve. He gave them the earth for their possession and gave them power to propagate and multiply their own kind (v. 28). “Behold, children are a gift of the Lord, the fruit of the womb is a reward” (Ps. 127:3 NASB).

In Eden, Adam and Eve found the food needed to sustain their body. The Bible divides the vegetable kingdom into three categories: grass , herbs , and trees . The first humans obtained their food from plants and trees (Gen. 1:29). The members of the animal kingdom, including birds and creeping things, were to eat green.

Greater Than Creation

I asked the whole frame of the world about my God; and he answered me, “I am not He, but He made me.”— Confessions , Saint Augustine

2. STEWARDS OVER GOD’S WORKS

A. Crowned With Honor (Psalm 8:1-9)

3 When I consider thy heavens, the work of thy fingers, the moon and the stars, which thou hast ordained; 4 What is man, that thou art mindful of him? and the son of man, that thou visitest him? 5 For thou hast made him a little lower than the angels, and hast crowned him with glory and honour. 6 Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet.

9 O Lord our Lord, how excellent is thy name in all the earth!

Psalms 3—7 show David struggling with enemies who would do him harm. Then, suddenly, we come to Psalm 8, which has a magnificent tone. It deserves a place alongside Psalms 1, 23, and 100 as one of the most beautiful of the Psalms. In his commentary on Psalms, Derek Kidner wrote: “This psalm is an unsurpassed example of what a hymn should be, celebrating as it does the glory and grace of God, rehearsing who He is and what He has done, and relating us and our world to Him, all with a masterly economy of words, and in a spirit of mingled joy and awe.” Psalm 8 begins and ends with the same words: “O Lord, our Lord, how majestic is your name in all the earth!” (vv. 1, 9 ESV).

As a shepherd boy, David had an opportunity night after night to survey the heavens. When he observed the starry skies, he must have become aware that God had created the stars, counted them, and gave each of them a name. David may not have grasped how vast the heavens were, but he did know they were the handwork of God. The fingers are the instruments by which we construct a piece of work; and David declared the heavens were made by the skillful fingers of God (v. 3).

Having spoken of God’s greatness, David turned his attention to man (v. 4). Why are humans important to God, and why should He pay attention to them? As a shepherd boy, he had many opportunities to scan the heavens, contemplate the vastness of the universe, and consider how great God is. How could the One who created this astonishing universe, and keeps it operating, pay any attention to human beings and care for them? And yet He does, as multiple passages of Scripture attest.

Not only does God care about us, He has crowned us with “glory and honour” (v. 5). In his commentary on Psalms, James Montgomery Boice wrote: “This means He has given human beings, mere specks in this vast universe, a significance and honor above everything else He has created.”

As human beings, we are “a little lower than the heavenly beings,” and above “all sheep and oxen . . . beasts of the field . . . the birds of the heavens, and the fish of the sea” (vv. 5, 7-8 ESV).

How does Almighty God work “through the praise of children and infants” (Ps. 8:2 NIV)?

B. God’s Covenant With Noah (Genesis 9:1-3, 8-11)

1 And God blessed Noah and his sons, and said unto them, Be fruitful, and multiply, and replenish the earth. 2 And the fear of you and the dread of you shall be upon every beast of the earth, and upon every fowl of the air, upon all that moveth upon the earth, and upon all the fishes of the sea; into your hand are they delivered. 3 Every moving thing that liveth shall be meat for you; even as the green herb have I given you all things.

11 And I will establish my covenant with you; neither shall all flesh be cut off any more by the waters of a flood; neither shall there any more be a flood to destroy the earth.

A covenant is an agreement between two parties which has conditions and consequences. The greater of the two parties determines the terms of the covenant. The Lord entered into a covenant with several Old Testament characters.

God made a covenant with Noah and his sons. It was not the first covenant He had made with humankind. Earlier, He had made a covenant with Adam in the Garden of Eden. The covenant consisted of not eating from the Tree of Knowledge of Good and Evil. If Adam had kept this covenant, he would have continued walking in fellowship with God; because he broke it, he became subject to death and expelled from Eden.

In the generations following Adam, the earth became so corrupt and violent that God declared it had to be destroyed (Gen. 6:5-7). Only righteous Noah and his family would be spared (vv. 8-9, 18).

Following the catastrophic worldwide flood and more than a year on the ark, Noah and his family were finally able to disembark. Noah built an altar and worshiped the Lord (8:20). The Lord’s command to Noah, “Be fruitful and multiply and fill the earth” (9:1 ESV) echoed His first command to Adam (1:28).

When Noah left the ark, he stepped into a world where civilization as he had known it was gone. He saw what the judgment of God upon sinful and rebellious people looks like. However, God had spared Noah, his wife, their three sons and their wives, and He reestablished man’s dominion over the animal kingdom (9:2). Both animals and green plants would provide them nourishment (v. 3).

After reiterating the command to be “fruitful, and multiply” (v. 7), God gave Noah a promise that He would never again destroy the world by a flood. Then the Lord placed a rainbow in the sky as a symbol of His promise. Every time we see a rainbow we should be reminded that God keeps His promises. Albert Barnes said the rainbow is “an index that the sky is not wholly overcast, since the sun is shining through the shower. . . . There could not, therefore, be a more beautiful or fitting token that there shall be no more a flood to sweep away all flesh.”

But there is another rainbow we will see one day. John tells us about it: “I was in the spirit: and, behold, a throne was set in heaven, and one sat on the throne. And he that sat was to look upon like a jasper and a sardine stone: and there was a rainbow round about the throne, in sight like unto an emerald” (Rev. 4:2-3).

The Open Door

Just as Noah and his family had to go through the door to be saved, so others could have gone through that door to be saved. In fact, after the ark was loaded, it stood for seven more days before God himself shut the door—seven more days of grace.—Ken Ham

3. GOD VALUES HIS CREATION

A. God’s “Very Good” Creation (Genesis 1:31; Psalms 24:1-2; 89:11)

Genesis 1:31 And God saw every thing that he had made, and, behold, it was very good. And the evening and the morning were the sixth day.

Psalm 24:1 The earth is the Lord’s, and the fulness thereof; the world, and they that dwell therein. 2 For he hath founded it upon the seas, and established it upon the floods.

89:11 The heavens are thine, the earth also is thine: as for the world and the fulness thereof, thou hast founded them.

At the end of the sixth day of Creation, God reviewed His handiwork. Six times before, He had declared that it was “good.” Now He pronounced that it was “very good” (Gen. 1:31). Everything He had made was in complete conformity to His plan and will. Every aspect of creation was exactly as He designed it to be.

The universe, as God created it, is beautiful. Who can argue with that fact when watching the sun rise or observing the starry heavens? The beauty of the universe is also seen in so many small things that surround us. What inspiration we would find if we made it our purpose to see something beautiful every day. Observe a little bird flittering around or a flower in its radiance. Look at the blue sky and see clusters of clouds in unique formations. Or we might see a horse in his strength or a dog wagging his tail in friendliness. The goodness of God’s creation may be seen everywhere. There is so much to lift our spirits and give us renewed inspiration for the day.

Psalms 24 and 89 celebrate the Lord’s right to reign and recognize Him as the Creator. To those who were of the opinion that God only loved the Jewish people, Psalm 24:1 says, “The world and all its people belong to him” (NLT). This truth is repeated in many Bible passages. Believers are challenged to take the Gospel of love to the whole world. Jesus said, “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life” (John 3:16). Jesus told His disciples to “teach all nations” (Matt. 28:19) and to be His “witnesses . . . in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth” (Acts 1:8).

God loves every person in the world; every person owes allegiance to Him; and every believer is called to share this message. After all, God’s rule over this world is based on His goodness and loving care. There is no one like Him, and to experience His favor in our lives is a privilege beyond compare.

Psalms 24 and 89 call for giving praise to God because He is incomparable and because of His creative ability in the making of an orderly universe. He holds sway over nature and over the nations of the world. Even the heavens sing of His grace and dependability. He is Lord over all, and He is to be approached with awe. When we consider His power, His justice, and His holiness, how else can we approach Him except with reverence?

Perfection

The hand of God is perfect. God is the Creator of life, the Sustainer of life, and the Rock upon which righteous lives are built.—Woodrow Kroll

B. God’s Enduring Dominion (Psalm 145:13-17)

13 Thy kingdom is an everlasting kingdom, and thy dominion endureth throughout all generations. 14 The Lord upholdeth all that fall, and raiseth up all those that be bowed down. 15 The eyes of all wait upon thee; and thou givest them their meat in due season. 16 Thou openest thine hand, and satisfiest the desire of every living thing. 17 The Lord is righteous in all his ways, and holy in all his works.

Psalm 145 declares the Lord is “great . . . and greatly to be praised” (v. 3). This psalm is said to be the beginning of the “grand doxology” that includes the last six psalms, in which the word praise occurs forty-six times. It calls attention to God’s mighty works, His incredible provisions, and His gracious dealings with those who love Him.

God’s kingdom is an “everlasting kingdom” that can never be overturned (v. 13). Many other kingdoms have flourished for a while and then fallen. They have risen for a season, but later came to ruin. Not so with the kingdom of God. It will never pass away; its great principles will stand forever. If God’s kingdom will last forever, so will His faithfulness. He will always keep His promises and care for His creation (v. 13). His love is unfailing; His loyalty and dependability never change.

When we fall, the Lord lifts us up and restores us. Nobody understood that better than David. He bore the burden of guilt and shame as much as any man ever did, but God lifted him up. The Lord is still in the restoring business. John wrote: “My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world” (1 John 2:1-2).

God’s care and provision not only extends to humankind, but to “all [who] look expectantly” to Him and to “every living thing” (Ps. 145:15-16 NKJV). The word all appears repeatedly in this psalm. It includes “good to all . . . His works,” “all who fall . . . all who are bowed down,” “all look expectantly to You,” “all His ways,” “all who call upon Him,” “all who love Him,” and “all the wicked” (vv. 9-10, 14-15, 17-18, 20 NKJV). “Let all flesh bless his holy name for ever and ever” (v. 21).

David makes a comprehensive statement when he says God is righteous in all His ways (v. 17). He is upright and just in His character, in His teaching, in His providential dealings, and in His glorious plan of salvation. In every aspect of life, all that He does for humankind is the best thing that could be done. God is also “holy in all his works.” The Hebrew word here is merciful . Righteousness and mercy work harmoniously in all of God’s arrangements and plans. Elsewhere, the psalmist said, “Mercy and truth are met together; righteousness and peace have kissed each other” (85:10). This God who is righteous and holy will administer justice impartially.

What does this passage reveal about the heart of God (vv. 14, 17) and the hand of God (vv. 15-16)?

CREATION, GARDEN, FLOOD, PROMISE

When God completed His work of Creation, He declared it to be “very good.” He placed man in a beautiful garden and challenged him to be fruitful and to cultivate the garden. God also gave him dominion over the animal kingdom.

Adam and Eve failed God, which resulted in sin entering the human race. This seed of sin grew until “the wickedness of man was great in the earth” (Gen. 6:5). This corruption led to God wiping the wicked from the face of the earth by means of a flood. After the flood, God made a covenant with Noah that He would never again destroy the world with a flood, and gave a rainbow as a sign of that promise.

Daily Devotions

M. Laws to Care for Land (Exodus 23:10-12)

T. Provision for God’s People (Leviticus 25:18-24)

W. God Values Animals (Psalm 104:19-30)

T. God Provides for His Creation (Matthew 6:25-34)

F. Care for Our Bodies (1 Corinthians 6:18-20)

S. God Defends Creation (Revelation 11:16-18)

Adopted from the Evangelical Sunday School Lesson Commentary 2021-2022.

Image by Arek Socha from Pixabay .

David Acknowledges God’s Sovereignty (1 Chronicles 29:10-14)

Wed, 15 Sep 2021 14:24:00 GMT

GOD CARES FOR CREATION

Sun, 12 Sep 2021 15:09:15 GMT

GOD CARES FOR CREATION

1. God Governs Heaven and Earth (Job 38:1, 18-38)

2. God Cares for Animals (Job 38:39—39:13, 19, 26-27)

3. God Is Sovereign Over Humankind (Job 31:1-6; 40:1-5)

Central Truth: God cares for all of His creation.

Focus: Recognize and affirm that God is actively caring for and sustaining all He has created.

Evangelism Emphasis: God is worthy of complete trust because He loves and cares for all of His creation.

Text: “Doth not he see my ways, and count all my steps?” (Job 31:4).

INTRODUCTION

Job knew he was innocent of many of the accusations his friends brought against him, and that God could be trusted. Job’s so-called friends brought withering accusations against him, claiming that he was suffering because of his sins. They argued that he needed to acknowledge his sins and repent. Job knew he was innocent of the charges they were bringing, so he stated his case for his innocence in more eloquent terms than they had spoken against him.

Job lost everything he had, including his family, but he never lost his faith in God. In his struggle to understand what was happening to him, Job even raised questions about God. But, in the end, he approached the Lord in humility and stood in silent acceptance before the provident care of the Almighty. In the midst of it all, Job said, “Though he [God] slay me, yet will I trust in him” (Job 13:15). It was this kind of trust that enabled him to say, “And though after my skin worms destroy this body, yet in my flesh shall I see God: whom I shall see for myself, and mine eyes shall behold, and not another” (19:26-27). Because of his unwavering trust in God, more was restored to Job than he lost.

1. GOD GOVERNS HEAVEN AND EARTH

A. Have You Been There? (Job 38:1, 18-21)

1 Then the Lord answered Job out of the whirlwind, and said,

18 Hast thou perceived the breadth of the earth? declare if thou knowest it all. 19 Where is the way where light dwelleth? and as for darkness, where is the place thereof, 20 That thou shouldest take it to the bound thereof, and that thou shouldest know the paths to the house thereof? 21 Knowest thou it, because thou wast then born? or because the number of thy days is great?

This chapter from the Book of Job contains God’s longest recorded speech. It is in response to Job’s urgent request for God to answer his inquiries. Job had raised questions about what he thought were injustices in God’s actions. God rebuked Job for raising questions about His ways. The end result of this confrontation was that Job responded in humility to the questions God asked him that he could not answer, and ultimately he showed a repentant attitude.

God’s answer to Job was accompanied by a whirlwind or storm, a tempest of violent winds—a testimony to His heavenly majesty, arresting Job’s attention. The conference of God with Job was straightforward but not harsh. It shows how tenderly God deals with those who have been offensive toward Him, and how they may be brought to confession of their sins and to true repentance.

God asked Job, “Do you realize how large the earth is? Explain it to Me if you know” (see v. 18). God confronts Job with everyday matters of this world. He challenges Job’s knowledge of the physical universe. In Job’s day, people knew much less about the earth than is known today. Even now, human knowledge is limited when compared to that of God. The Creator has all the answers.

God’s next question to Job regarded light and darkness. “Where does light come from? Where does darkness come from? Can you take them back to where they belong? Do you know how to get there?” (vv. 19-20 ERV). God alone, without any help from anyone, established the rising of the sun and the setting thereof. As to darkness, what is it? Is it merely the absence of the sun?

In Nicodemus, we have an example of how the natural person cannot grasp even the lesser mysteries of God, to say nothing of the wonders of salvation. In His conversation with Nicodemus, Jesus spoke of the new birth and the mystery of the blowing of the wind, to which Nicodemus asked, “How can these things be? Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things?” (John 3:9-10).

In a bit of sarcasm, God suggested He was not telling Job anything he did not already know. After all, wasn’t Job born before the world was created (Job 38:21)? How foolish Job must have felt at this point.

The Omnipresent One

God is in all things and in every place. There is not a place in the world in which He is not most truly present. Just as birds, wherever they fly, always meet with the air, so we, wherever we go, or wherever we are, always find God present.—Francis de Sales

B. Can You Control Nature? (Job 38:31-38)

33 Knowest thou the ordinances of heaven? canst thou set the dominion thereof in the earth?

36 Who hath put wisdom in the inward parts? or who hath given understanding to the heart? 37 Who can number the clouds in wisdom? or who can stay the bottles of heaven, 38 When the dust groweth into hardness, and the clods cleave fast together?

God posed questions to Job that revealed his impotence and God’s omnipotence. “Pleiades” contains the seven stars that bring in the spring, while “Orion” is the constellation that rises in November and brings in winter (v. 31). Only God can change the order of things. If He chooses, He can make the spring cold and the winter warm. But no man has the power to do that.

In verse 32, God continues to ask Job what he knows about the secrets of the starry skies. “Can you bring out the other constellations at the right times? Can you lead out the Bear with its cubs [‘the Big Dipper’ and ‘the Little Dipper’]?” (ERV). While Job was helpless to make any changes in the heavenly bodies, God is in absolute control of them and understands the ordinances by which they operate (v. 33).

Now God asked if Job could call out to the clouds and make it rain, or make lightning appear and cause it to strike wherever he chose (vv. 34-35). The rain and the lightning are controlled by the providence of God. He knows when to send rain and when to withhold it. Sometimes God allows a drought to happen to remind us of how much we depend on Him. He controls these things according to His knowledge of the need.

God reminded Job that the clouds are numberless and filled with water (v. 37). The rain is kept like water in a jar, and God pours it out when He sees fit. Think of the miraculous nature of this—water is fluid and flows downward, yet it stays in the soft air above us and cannot fall until God decides where and when it should pour forth on the earth. It is at His bidding that dry, parched clods are moistened and softened by the falling rain (v. 38).

How do you think Job was feeling now as God reminded him of how much He can do and how little Job could do? If ever there is reason to stand in awe of God, it is when we consider His wisdom and majesty. Are we guilty of taking God for granted? When we see the stars shining or feel the rain falling, does it ever make us think that God is at work?

Discuss the two questions posed by God in verse 36. How would secular people respond?

2. GOD CARES FOR ANIMALS

A. Wild Animals Belong to God (Job 38:39—39:1-13)

39:1 Knowest thou the time when the wild goats of the rock bring forth? or canst thou mark when the hinds do calve? 2 Canst thou number the months that they fulfil? or knowest thou the time when they bring forth?

5 Who hath sent out the wild ass free? or who hath loosed the bands of the wild ass? 6 Whose house I have made the wilderness, and the barren land his dwellings.

13 Gavest thou the goodly wings unto the peacocks? or wings and feathers unto the ostrich?

Job is unable to answer God’s questions about when mountain goats and deer give birth or even how long they carry their offspring (39:1-2). God reminds him that apart from any human assistance, under God’s providential care they deliver their young in the wild (v. 3). After being nourished awhile by their mothers, they grow strong and head off on their own to make a life for themselves, never to return (v. 4).

God tells Job of His care for the animal kingdom and how they survive without any aid from humans. We are of much greater value to Him than are the animals. He will take care of us if we put our trust in Him (see Matt. 6:26-29).

In Job 39:5, God asks Job if he knows who gives wild donkeys their freedom. Who gives them their disposition and makes them so unmanageable? Why do they avoid and hate civilized places where other animals live quietly and contentedly (v. 7)? Who enables them to survive in the wastelands and arid areas (v. 6)? The wild donkey “ranges the hills for its pasture and searches for any green thing” (v. 8 NIV). If God takes care of the wild animals (clearly, He does), how much more will He provide for us if our life is centered on Him?

God reminded Job how helpless he was to tame a wild ox (v. 9). He was so untamable that Job couldn’t even keep him in his barn overnight. It was not unusual that a cow could be domesticated and used to pull a plow, but not a wild ox. He could not be used to plow by himself or in yoke with another ox (v. 10). Job must have known this. In spite of its great strength, the wild ox could not be trusted to move the sheaves of the harvest from the field to the threshing floor (vv. 11-12). The farmer had no assurance whether or not the sheaves would be taken where he wanted them to go.

Next, the ostrich comes into the picture. The ostrich is a strange-looking bird who has wings but cannot fly (v. 13). She is void of wisdom and understanding (v. 17). She is heavy but can outrun the swiftest horse (v. 18). So, God wants to know if Job could have made a bird like that.

What can we learn about God by studying undomesticated animals?

B. Horses, Hawks, and Eagles (Job 39:19, 22, 26-27)

19 Hast thou given the horse strength? hast thou clothed his neck with thunder?

22 He mocketh at fear, and is not affrighted; neither turneth he back from the sword.

26 Doth the hawk fly by thy wisdom, and stretch her wings toward the south? 27 Doth the eagle mount up at thy command, and make her nest on high?

God continues to pose questions Job cannot answer, or feats he cannot accomplish. This time He wants to know if Job had anything to do with the might of the horse or the mane that clothes its neck (v. 19). In ancient times, the horse played a major role in warfare. He is pictured as being fearless as he carried the warrior into battle (v. 22).

How different the horse is in appearance to other creatures God made. Contrast him with the ostrich, ox, and mountain goat. Who made the horse the way he is? There is but one answer: God did. Job could have never made a creature like this, and he knew it. What is true in the animal kingdom is also true among humankind. We are not all alike. Our gifts differ; our talents are different. Sometimes we look at somebody else and think we want to be like them. Just remember, God gifted each of us to fulfill a divine purpose. If others are more talented than we are, they have greater responsibility to God.

By now, Job has a clearer view of the providence of God at work in the universe. God turns his attention now to the hawk and addresses its migratory habits. God would have Job explain to Him how the hawk knows when it is time to leave the freezing weather during the winter and make its way to the warmer weather of the south (v. 26). No man can train the hawk to make this journey; it is a God-given instinct.

Then comes discussion about the eagle, the king of birds. God made the eagle different than every other bird in its habits and traits. She makes her nest on a lofty perch and looks down with her God-given, remarkably sharp vision and is able to see the food that can satisfy her hunger and that of her eaglets (vv. 27-29). She can swoop down, catch her prey, and swiftly rise to the clouds and take the food to her nest. What man taught her to do that? No man; it is God’s wondrous work that makes it possible.

God wanted Job to broaden his horizons regarding His majestic work. Certainly, Job came away from this discussion with a renewed vision of the glory of God in His creation.

Heads Down

Many of us say we want to experience God, but we don’t look for His majesty. We travel life’s paths with our heads down, focused on the next step with our careers or families or retirement plans. But we don’t really expect God to show up with divine wonder.—Margaret Feinberg

3. GOD IS SOVEREIGN OVER HUMANKIND

A. Job’s Plea (Job 31:1-6)

1 I made a covenant with mine eyes; why then should I think upon a maid? 2 For what portion of God is there from above? and what inheritance of the Almighty from on high? 3 Is not destruction to the wicked? and a strange punishment to the workers of iniquity? 4 Doth not he see my ways, and count all my steps? 5 If I have walked with vanity, or if my foot hath hasted to deceit; 6 Let me be weighed in an even balance that God may know mine integrity.

Job’s monologue in chapter 31 was spoken before the speech from God that we have just studied in chapters 38 and 39. Job defended himself against accusations that he was a sinner and deserved the terrible suffering he was experiencing. He declared himself to be innocent of these charges. He not only denied being guilty of sinful actions, but he also denied that he had harbored wrong attitudes and motives.

The first item he discusses is chastity in his private life. By speaking of making a “covenant with mine eyes” (v. 6), he means he had solemnly resolved not to yield to any lustful desires toward the opposite sex. He refused to look upon any woman with a covetous eye—a look that might simulate unholy desires, because in doing so he would defile his conscience and dishonor the Lord. Think of how different things would have been for King David if he had taken this attitude. It would have saved him from horrific sin. The same thing is true for every believer. We need to make a covenant with our eyes to look away from anything that will cause us to be disobedient to God.

If we walk after the lust of the flesh, what help can we hope for from a holy God.? He is never going to condone sin. Job’s determination to live a pure life was based on his awareness of God’s presence, providence, and judgments. To persist in sin is to miss the wonders of the grace of God and instead to experience the judgment of God (v. 3). Believers need to know what Job knew—that Almighty God sees everything we do and knows every step we take (v. 4). That should be a tremendous incentive against practicing evil.

Job also sought to defend his integrity. He was willing for his life and deeds to be weighed in the scales of divine justice. Job knew in his heart of hearts that he had never intended to defraud anyone. But if, when weighed in the balances, he was found guilty, he was willing to face the consequences. He said, “If I have strayed from his [God’s] pathway, or if my heart has lusted for what my eyes have seen, or if I am guilty of any other sin, then let someone else eat the crops I have planted. Let all that I have planted be uprooted” (vv. 7-8 NLT). Job knew that only God knows what is in a man’s heart.

Stirrings of Good

It was only when I lay there on rotting prison straw that I sensed within myself the first stirrings of good. Gradually, it was disclosed to me that the line separating good and evil passes, not through states, nor between classes, nor between political parties either, but right through human hearts. So, bless you, prison, for having been in my life.—Alexander Solzhenits yn

B. God’s Answer and Job’s Reply (Job 40:1-5)

1 Moreover the Lord answered Job, and said, 2 Shall he that contendeth with the Almighty instruct him? he that reproveth God, let him answer it. 3 Then Job answered the Lord, and said, 4 Behold, I am vile; what shall I answer thee? I will lay mine hand upon my mouth. 5 Once have I spoken; but I will not answer: yea, twice; but I will proceed no further.

God turns the tables on Job. The patriarch had been challenging God by raising questions about Him. Now the Lord presents a challenge to Job. What God says here is intended to reveal the spirit in which Job has been operating. The issue He raises is very thought-provoking: Is it really smart to argue with God? To paraphrase, God says to Job, “If you are determined to question My works and ways, then speak up and let Me hear what you have to say.”

Was Job so presumptuous as to imagine that his thoughts were superior to the wisdom and direction of God? As believers, who are we to question the work of divine providence in our lives? Do we think we can do a better job of running our lives than God can? There is a purpose for everything that comes into our lives. No matter how hard the times or how difficult the tasks, God’s grace is sufficient in every circumstance. Our all-sufficient Lord will never leave nor forsake us. He will enable us to be overcomers.

Now it is Job’s turn to speak, and he does so with humility. He sees himself as unworthy to address the Almighty (v. 4). What a change of attitude on Job’s part! He finally comes to the conclusion that he is in no position to argue with his Maker. He concludes that from now on, he will bridle his tongue and willingly submit himself to the Lord. Job had argued boldly with his friends and defended himself against their false accusations. But when God spoke, he had to admit that he was “vile” in comparison with God. To say that he would put his hand over his mouth is Job’s way of expressing astonishment at the wonder of the Lord’s words. He had no reply to defend himself.

Job acknowledges that he has said enough, maybe too much. He decides to say no more (v. 5). In his book on Job, Charles Swindoll concluded that at this point Job was relieved he didn’t have to give any more answers: “God didn’t want answers, He knew the answers. He knows all of them! He wanted Job to acknowledge, ‘I don’t know any of the answers. And if I don’t know about those things, as objective as they are, how could I ever fully understand the profound mysteries surrounding my world.’ By acknowledging that, quiet relief replaced troubling resistance.”

Swindoll applies this truth to all believers: “When we are broken and brought to the end of ourselves . . . it’s to help us acknowledge that the Lord is God, and His plans and reasons are deeper and higher and broader than we can comprehend” ( Job: A Man of Heroic Endurance ).

DIVINE WISDOM

We are confronted in this lesson with the contrast between human logic and divine wisdom . Human logic argues that suffering is the consequence of sin in a person’s life. Divine wisdom sees this is not always the case, and acknowledges God’s ways are not our ways and His thoughts are higher than our thoughts. God brings a different perspective to the problem of suffering. He corrected Job when his thinking was wrong, but defended him against the false accusations of his friends. There is no better picture of God’s sovereign and righteous action. Job’s unfailing trust in God resulted in a great victory for him.

Daily Devotions

M. David Acknowledges God’s Sovereignty (1 Chronicles 29:10-14)

T. Creation Attests to the Creator (Job 12:7-10)

W. God Provides for Creation (Psalm 104:10-18)

T. God Values His Creation (Luke 12:4-9)

F. God Cares for Lost People (Acts 17:24-28)

S. God Directs His People (James 4:13-15)

Adopted from the Evangelical Sunday School Lesson Commentary 2021-2022.

Photo by Robert Koorenny on Unsplash .

What Is Man? (Psalm 8:3-8)

Thu, 09 Sep 2021 13:44:00 GMT

In all of creation, humans are the most celebrated. God has "crowned" us with "glory and honor." We are God's most crowning achievement. But when we consider the moon and the stars as they rule the night sky, why would God be concerned with us?

What is man, that thou art mindful of him?

What have we done to deserve such favor? For we were "shapen in iniquity" and in sin were we conceived (Psalm 51:5) . But from the beginning it was not so.

In the account of creation we are told that mankind is made in God's image and likeness (Genesis 1:26). After such were we made to rule over creation. We are the most superior in intellect and reason of all that was created. Nothing compares! All that is in the field, air, and sea are subject to our authority.

Often we occupy ourselves with the physical aspect of creation — climate change, pollution, etc. But what about our soul? Where will we spend our eternity?

Isaiah 64:6-7 says, " But we are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away. And there is none that calleth upon thy name, that stirreth up himself to take hold of thee: for thou hast hid thy face from us, and hast consumed us, because of our iniquities. "

GOD THE CREATOR

websitebuilder@1and1.de — Sun, 05 Sep 2021 23:10:39 GMT

GOD THE CREATOR

1. The Creator God (Genesis 1:1-2; Psalm 96:5; Jeremiah 10:11-12)

2. Created with Order and Design (Genesis 1:3-25)

3. Created in God’s Image (Genesis 1:26-27; Psalm 139:13-18)

Central Truth: God created an orderly world and made humans in His image.

Focus: Affirm the eternal God as Creator of the universe and live as people created in His image.

Evangelism Emphasis: Being created in God’s image should compel us to love and seek lost people in the way He does.

Text: “In the beginning God created the heaven and the earth” (Genesis 1:1).

INTRODUCTION

In Exploring Genesis , John Phillips wrote: “It is a book of facts, a book of firsts, a book of faith, a book of funerals. It has been called ‘the seedplot of the Bible’ because all the vast forests of Scripture start there as seedlings. It is the Book of Genesis.”

Genesis is a Greek word meaning “origin,” “source,” “generation,” or “beginning.” The original Hebrew title Bereshith means “In the Beginning” ( The New Open Bible ).

The book opens with an account of the creation of the universe. Throughout its pages follows the history of the earliest stages in the life of the Hebrew people. It describes the devastating effect of sin when it came into the world, the chaos that befell the first family, the birth of various nations, and the discovery of different stages of grace and faith.

If it is fair to compare books of the Bible, surely Genesis would be one of the most distinguished. Consider the amount of the history of humanity covered in its pages. Add to that the subjects it explores and how many themes it introduces that are developed in other portions of the Bible, and you see its uniqueness. It begins with the creative narrative and moves swiftly to the heartbreaking fall of humankind. But then it gives us the first glimpse of the divine provision of redemption when the Savior will bruise the head of that old serpent, the devil.

Genesis is a gift from God. In it, we will find promises we will treasure, and divine assurances we will claim for our own.

1. THE CREATOR GOD

A. The Beginning (Genesis 1:1-2)

1 In the beginning God created the heaven and the earth. 2 And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.

The Bible opens with the simple statement that the world had a beginning. If our minds cannot fully grasp that truth, we accept it by faith. We are in agreement with the writer of Hebrews who wrote: “By faith we understand that the universe was created by the word of God, so that what is seen was not made out of things that are visible” (11:3 ESV).

The Genesis account makes no attempt to prove the existence of God; it simply states it as a matter of fact. The existence of God came not by reasoning, but by revelation. In chapter 1 alone, the name of God appears thirty-two times and, if you add the personal pronouns, that number comes to forty-three.

This first chapter also identifies God as the Creator of the universe. This marvelous and magnificent universe, He made out of nothing. The omnipotent God gave existence to things which before had no existence.

In verse 2, Moses pictured the earth as chaotic—having no order or beauty. There are differing opinions of what this verse is describing. Some view it as a primitive state of matter when it was first created. Others believe the verse describes a later catastrophe that overtook the original creation. They point out that the word was can be translated became —“the land had become waste and void.” They point to Isaiah 45:18 to support this view. “For this is what the Lord says, the one who created the sky—he is the true God, the one who formed the earth and made it; he established it, he did not create it without order, he formed it to be inhabited: ‘I am the Lord, I have no peer’” (Isa. 45:18 NET). Those who hold to this theory see a gap between verses 1 and 2 of Genesis.

Over this chaotic state of earth and water covered by darkness, the Holy Spirit moved. The work of Creation is attributed to the third person of the Trinity. Job 26:13 reads, “By his spirit he hath garnished the heavens.” Creation is also ascribed to the second person, the Son. John wrote, “All things were made by him [Christ]; and without him was not any thing made that was made” (John 1:3). God the Father’s work in creation is noted throughout Scripture.

The Infinite Creator

God’s infinite power is manifested in the works of creation, but isn’t exhausted by them. God could have created more than He has, if He so pleased. What God has done, therefore, is no measure of what He could have done or can do.—Sam Storms

B. Unlike Other Gods (Psalm 96:5)

5 For all the gods of the nations are idols: but the Lord made the heavens.

Two themes surface in this verse. First, idols are worthless. They are nothings; vain things. One commentator called them “dunghill deities of the heathens.” Though they stand in the place of the Almighty, they have nothing of His nature or power in them. They have no divinity in them. These reputed to be gods by non-Christians are not only not gods at all, they are empty nothings. That which is nothing can do nothing or make nothing. Matthew Henry observed, “Worship of forces and forms of nature, . . . of partial and degraded conceptions of the one living God—all these have their place in the history of [the nations].”

The second theme addressed here is that God is the all-powerful and all-sufficient Creator of the universe. He deserves from us the worthiest worship and highest praise of which we are capable. In the Book of Revelation, the twenty-four elders are seen casting their crowns before God’s throne and saying, “You are worthy, our Lord and God, to receive glory and honor and power, for you created all things, and by your will they were created and have their being” (4:11 NIV).

Why are people attracted to false gods?

C. The Powerful Creator (Jeremiah 10:11-12)

11 Thus shall ye say unto them, The gods that have not made the heavens and the earth, even they shall perish from the earth, and from under these heavens. 12 He hath made the earth by his power, he hath established the world by his wisdom, and hath stretched out the heavens by his discretion.

The message the Lord is giving through Jeremiah is intended for all of Israel to show them the folly of following idols. Idol worship was pointless because the objects being worshiped were made by human hands. One person would cut down a tree, and another would shape the piece of wood into the desired symbol. Then this image would be overlaid with silver and gold and attached to a base so it would not fall. Then it was carried to the place assigned to it. It stood in total contrast to the living God. He was full of life; the idol had no life in it. He was everlasting; the idol was capable of disintegration. He is mighty; the idol is helpless before Him.

Verse 11 is the only verse in the Book of Jeremiah originally written in Aramaic, which is the language the pagan idolaters would understand. His message to them was that their idols had nothing to do with the creation of the world, and that they would disappear from the earth and from under the heavens.

Then Jeremiah addresses the true origin of things (v. 12). Almighty God made the earth. He alone is the powerful Creator, the prudent Preserver of all things in Heaven and in earth; therefore, He is the only true God.

How is the relationship of “the gods” with the heavens (v. 11) different from God’s relationship with the heavens (v. 12)?

2. CREATED WITH ORDER AND DESIGN

A. Night and Day (Genesis 1:3-5, 14-19)

3 And God said, Let there be light: and there was light. 4 And God saw the light, that it was good: and God divided the light from the darkness. 5 And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day.

14 And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years: 15 And let them be for lights in the firmament of the heaven to give light upon the earth: and it was so. 16 And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also. 17 And God set them in the firmament of the heaven to give light upon the earth, 18 And to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good. 19 And the evening and the morning were the fourth day.

The divine drama begins. God speaks. This expression appears ten times in Genesis 1. The voice we hear is that of the Sovereign Lord of Creation. In contrast to the chaotic darkness, the Lord speaks light into existence. God said, “Light be,” and light was. He did not speak and afterward light appeared; the saying and the doing happened simultaneously. The Lord approved of the light, saying it was “good,” meaning it was exactly as He had designed it to be. He separated the light from the darkness and “called the light Day ” and the darkness “ Night ” (v. 5). This is what they would always be called. The evening and the morning constituted one day. This same formula is followed throughout the Creation week, so there are six days in which the work of Creation is done, and a seventh day of rest.

On the fourth day of Creation, God placed the sun and the moon in the sky (vv. 17-19). They are referred to, respectively, as the “greater light” and the “lesser light,” the first to govern the day and the latter to govern the night (v. 16). These heavenly luminaries were designed to provide light for the earth. Not only did they divide night from day, they also controlled times and seasons and years (v. 14). In addition, they established conditions needed to sustain living creatures on the earth.

God also made the stars. Scientists tell us there are more stars in space than there are grains of sand on all the seashores of all the world. They form another part of the handiwork of the Creator.

How does the sun benefit daily life on earth?
How is the moon significant to earthly life?

B. Earth and Sky (Genesis 1:6-13)

6 And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. 7 And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so. 8 And God called the firmament Heaven. And the evening and the morning were the second day. 9 And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so. 10 And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good. 11 And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so.

In the thinking of many in the ancient Near East, the universe consisted of three layers of water: under the earth, on the earth; and above the earth. The sky, which God created on the second day, held the water above the earth. When rains came down, it was considered that the doors or windows in the sky opened. So Moses may be using figures of speech in his day to explain this wondrous act of Creation. Malachi used this figure of speech when he spoke of God’s blessing upon those who were faithful in tithing and giving. Based on their faithfulness, the Lord said: “I will open the windows of heaven for you. I will pour out a blessing so great you won’t have enough room to take it in!” (Mal. 3:10 NLT).

God called the firmament “Heaven” (Gen. 1:8), or “sky” (NIV), by which He seems to mean the entire universe beyond the earth.

Two important things happened on the third day of Creation. The Lord called for the gathering of the waters into one place, and the gathered waters were called “Seas” (vv. 9-10). He set boundaries for the seas. The Lord told the ocean, “This far you may come, but no farther, and here your proud waves must stop!” (Job 38:11 NKJV). Twice a day since the third day of Creation, the ebb and flow of the tides of the sea have testified to the sovereignty of God.

The second thing that happened on the third day was the appearance of dry ground, and God called it “Earth” (Gen. 1:10). Then God said, “Let the land produce vegetation” (v. 11 NIV). The land yielded three classes of plant life: vegetation, seed-bearing herbs, and fruit-bearing trees. Each of them reproduced according to their kind.

The Author

The very word authority has within it the word author . An author is someone who creates and possesses a particular work. Insofar as God is the foundation of all authority, He exercises that foundation because He is the author and the owner of His creation. He is the foundation upon which all other authority stands or falls.—R. C. Sproul

C. Living Creatures (Genesis 1:20-25)

20 And God said, Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth in the open firmament of heaven. 21 And God created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that it was good. 22 And God blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth. 23 And the evening and the morning were the fifth day. 24 And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so. 25 And God made the beast of the earth after his kind, and cattle after their kind, and every thing that creepeth upon the earth after his kind: and God saw that it was good.

On the fifth day, God created the animals who populate the water and the air. We see the close relationship between aquatic animals and birds in that they were created on the same day. The Hebrew word bara , which is translated created , only appears three times in the Creation narrative. It is used in the original making of matter recorded in verse 1; it appears here with regard to the fish and birds and animals; it is also used in verse 27 in the story of the creation of man. The word carries the thought of “a direct exercise of divine creative power.”

In verse 21, the term “great whales” could also be translated “great sea monsters” (Amp.) or “large sea-creatures” (CSB). This term (Hebrew tannin ) “is elsewhere the regular word for ‘dragons,’ and probably refers to the great marine reptiles often called dinosaurs” ( New Defender’s Study Bible ).

Fertility of life came with the blessing of the Lord as He gave this instruction, “Be fruitful, and multiply” (v. 22). In his commentary on Genesis, Manford George Gutzke wrote: “Every single plant, every animal, all marine life, and all bird life had this characteristic: each reproduced after ‘his kind.’ . . . It is well-known that there are different-sized horses, and different-sized dogs that can be trained and developed differently, but when all is said and done, a horse is a horse, a cow is a cow, and a dog is a dog. This constancy in kind rejects such a theory as evolution.”

On the sixth day, two important things happened. The earth produced all sorts of animals and God created man in His image. As we look at all these acts of God, we should act on the words of Psalm 148:5: “Let every created thing give praise to the Lord, for he issued his command, and they came into being” (NLT). God spoke, and the original Creation occurred.

Why do you suppose God created everything over a period of six days?

3. CREATED IN GOD’S IMAGE

A. Man and Woman (Genesis 1:26-27)

26 And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. 27 So God created man in his own image, in the image of God created he him; male and female created he them.

On the sixth day, God created the animals and man. God created man in His own image and gave him the ability to hold sway over the earth. Man is in no way related to the beasts, but he is related to God. He is created in the image of God.

It is our personality traits that reflect the image of God. We can think, recognize right from wrong, be creative, invent things, and improve things. Our likeness to God includes such traits as emotions, intellect, conscience, and will. In all these, we are far above the animals. So God created us in His own image, after His own likeness. As such, we have the capacity to partake of the divine nature and to enter into a spiritual relationship with God.

Man’s dominion over all earthly things is limited by sin. But one day Christ will establish universal dominion over the earth. The writer of Hebrews said:

For unto the angels hath he not put in subjection the world to come, whereof we speak. But one in a certain place testified, saying, What is man, that thou art mindful of him? or the son of man, that thou visitest him? Thou madest him a little lower than the angels; thou crownedst him with glory and honour, and didst set him over the works of thy hands: Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him. But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour (2:5-9).

Christian doctrine tells a man that with all his intelligence he could not have made the earth on which he lives—not to speak of creating himself. That there is an almighty God who has made him, and his world is a truth that at once commends itself to the conscience of man. Psalm 100:3 reminds us, “It is he that hath made us, and not we ourselves.”— Macartney’s Illustrations

B. Fearfully and Wonderfully Made (Psalm 139:13-16)

13 For thou hast possessed my reins: thou hast covered me in my mother’s womb. 14 I will praise thee; for I am fearfully and wonderfully made: marvellous are thy works; and that my soul knoweth right well. 15 My substance was not hid from thee, when I was made in secret, and curiously wrought in the lowest parts of the earth. 16 Thine eyes did see my substance, yet being unperfect; and in thy book all my members were written, which in continuance were fashioned, when as yet there was none of them.

The Hebrews believed the “reins” (v. 13)—meaning the soul, the seat of the emotions—is the first part of the human fetus to be formed. In other words, God lays the foundation of the human being. The psalmist also said the unborn child is wrapped and preserved and covered in the womb by the wonderful care of Divine Providence. While the baby is covered in the womb, he or she is not hidden from the all-seeing eyes of the Almighty.

There is much in the world to cause us to marvel. Think of the great mountains, the giant waves of the sea, the cascading falls of rivers, the depths of the ocean, and the vastness of the stars, but what are they compared to the miracle of the creation of man? When the body is formed in the womb, every aspect of that development is observed by the eye of God; nothing is hidden from Him.

The psalmist David suggests that when he was a mere embryo, the Lord observed the development of the various parts of his body. This is a startling statement. The psalmist says that even in his embryonic form before human eye could determine anything about what his future would be, God looked down through the corridor of time and saw what his future would be and wrote it down in His book. David is suggesting that God wrote down how long he should live, and what would be the events of his life. How thankful we should be for the sovereignty of God!

What did David know “full well” (v. 14 NIV), and why is this important?

C. God’s Thoughts (Psalm 139:17-18)

17 How precious also are thy thoughts unto me, O God! how great is the sum of them! 18 If I should count them, they are more in number than the sand: when I awake, I am still with thee.

When the psalmist considered God’s thoughts of wisdom, power, and goodness, he realized they were more than he could count and greater than he could comprehend. Were he to attempt to count them, they would outnumber the grains of sand on the seashore. He understood the Lord formed him in his mother’s womb, and after his birth God’s thoughts continued to be directed toward him—supplying the provisions he needed, protecting him, and blessing him. We can rest assured the thoughts of God are also directed toward us because He cares for us.

David realized when he awoke, God had been with him all night and was still watching over him. What comfort and assurance this offers us! How many are the opportunities we have to meditate on God’s wisdom and lift up His name in praise and adoration. God is thinking of us; is He in our thoughts?

Is God in your last thoughts before you fall asleep at night, and in your first thoughts when you awake in the morning?

THE SOVEREIGN CREATOR

In words that are easy to understand, the Bible says that God, by His Word, created the world and everything in it. An example is the creation of light. “God said, Let there be light: and there was light” (Gen. 1:3). No explanation is offered concerning the origin of light except that God called it forth. This pattern is followed throughout the Creation narrative. Each phase of creation is a function of the will of God. He spoke and it was so.

According to the clear message of the first chapter of Genesis, God created the world in six days. On the sixth day, He created man in His own image. Man was not created in the image of the animals who were created before him, but in the likeness of God. This was the beginning of man’s relationship with the sovereign God, a relationship that determines our eternal destiny.

Daily Devotions

M. God Gave Order to Creation (Psalm 8:3-8)

T. God Spoke Creation Into Existence (Psalm 33:6-9)

W. God Alone Is Creator (Isaiah 45:5-8)

T. God Is Above All Creation (Acts 7:47-50)

F. God’s Image Renewed in Us (Colossians 3:9-13)

S. God Created All (Revelation 4:9-11)

Adopted from the Evangelical Sunday School Lesson Commentary 2021-2022.

Photo by Jordan Wozniak on Unsplash .

KEEPING THE CHURCH PURE

websitebuilder@1and1.de — Sun, 29 Aug 2021 15:16:12 GMT

KEEPING THE CHURCH PURE

1. Deceived by Pagan Influences (1 Corinthians 5:1-8)

2. An Authoritative Decision (1 Corinthians 5:9-13)

3. Committed to God’s Standard (Matthew 18:15-17; Philippians 4:8-9; 1 John 2:15-17)

Central Truth: The Church is to remain holy in an impure world.

Focus: Evaluate internal threats facing the Church and commit to following God’s standard for living.

Evangelism Emphasis: Living according to God’s standards can be an effective witness to unbelievers.

Text: “Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him” (1 John 2:15).

INTRODUCTION

The theme for this commentary unit has been “Defending the Faith in a Secular Society.” Many in the world have accepted vain philosophies which discount or completely dismiss the things of God as being important to how we live in the world. Christians must be equipped with answers. One does not have to “check his or her brain at the door of the church” in order to be a good Christian. We are people of faith who also are seeking a rational understanding and expression of what we believe in order to better convince those to whom we have been called to witness.

One major issue could undermine all of our best attempts to witness to a lost world—the presence of sin in the church. The problem is not so much that there is sin in the church, because most Christians would say we are “works in progress”; the real question is how we deal with it. We cannot be casual about sin because God is not casual about sin. We are called to yield our bodies as “instruments of righteousness” (Rom. 6:13). When we sin, we are to repent quickly, and the Lord has promised to forgive us and cleanse us (1 John 1:9). At the same time, when a Christian is not willing to repent of sin in his or her life, Scripture gives us guidance on how that individual is to be disciplined.

If the church is unwilling to put measures in place and take steps to correct our own when needed, we can disqualify ourselves from being able to speak for God. The anointing of the Holy Spirit will not rest on such a church. We will appear to be no different than those we are called to reach, causing them to question why they should listen to us at all.

1. DECEIVED BY PAGAN INFLUENCES

A. Sin in the Church (1 Corinthians 5:1-5)

1 It is reported commonly that there is fornication among you, and such fornication as is not so much as named among the Gentiles, that one should have his father’s wife.

4 In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, 5 To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.

In this letter to the church at Corinth, Paul is forced to deal with grievous sin which was being ignored by the Corinthian believers. The issue was with a man who was having an illicit sexual relationship with his father’s wife (most likely referring to his stepmother). Not only was this behavior unacceptable in the family of God, it would not have been tolerated even under Roman law. This is why Paul refers to this immorality as “not exist[ing] even among the Gentiles” (1 Cor. 5:1 NASB).

Instead of mourning for the sin which was present in their midst, Paul accuses the church of being “puffed up” (v. 2). One possible reason the Corinthian Christians were hesitant to correct this man was his high social standing. They knew to correct him would likely result in his excommunication from the church. Another possible scenario is they had become arrogant in their understanding of grace. Perhaps their understanding was because they had been forgiven by God’s grace, they did not have to worry about immoral behavior. Paul addressed this idea (which is called antinomianism, or “lawlessness”) in Romans 6. There he wrote, “What shall we say then? Shall we continue in sin that grace may abound? Certainly not! How shall we who died to sin live any longer in it?” (vv. 1-2 NKJV).

Regardless of the reason behind their thinking, Paul calls for this man to be released from under the protective covering of the Lord and “delivered to Satan” (see v. 5). The aim of this drastic action is for this man to be allowed to feel the distinction between a life ruled by God and a life ruled by Satan “for the destruction of the flesh.” By the man’s “flesh,” Paul is not referring to the man’s physical body. Instead, he is referring to the lusts of the flesh from which this man needs to be delivered. The ultimate goal of this course of discipline is not punishment; rather, it is for his salvation “that the spirit may be saved in the day of the Lord Jesus” (v. 5).

What is the ultimate purpose of church discipline?

B. Removing the Leaven (1 Corinthians 5:6-8)

7 Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us.

Paul appeals to the tradition of the Passover Feast, in which the Jews diligently removed all traces of leaven from their houses in preparation for the festival. Typically, this fermented dough would be preserved each week and added to a new lump of dough. But during Passover, this leavened dough was removed completely. The implications of Paul’s analogy seem clear. In the same way that leavened dough would cause the rest of the lump to become leavened, the destructive effects of sin could silently spread throughout the whole church community. Flagrant, unrepentant sinfulness cannot be ignored, lest the entire church become affected by its destructive power. Because of this threat, this man needed to be removed from the church.

Christ was sacrificed to deliver His people from the destructive power of sin. We cannot come into agreement with that which cost Him so dearly on our behalf (v. 7). Paul concludes this section reminding the Corinthians (as well as us) that the worship of God cannot be mingled “with the leaven of malice and wickedness” (v. 8); instead, it must be with the “unleavened bread of sincerity and truth.”

The Danger of Compromise

If you compromise on something when you shouldn’t, you yourself become compromised. You will then have to compromise more and more, and in the end you’ll find that you’ve been compromised all the way over to the other side (or very nearly).—Joshua Steely, “Must Say No,” Touchstone

2. AN AUTHORITATIVE DECISION

A. In the World, but Not of the World (1 Corinthians 5:9-10)

9 I wrote unto you in an epistle not to company with fornicators: 10 Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world.

In these two verses, Paul is not referring to “sexually immoral people” outside the church, nor “the greedy and swindlers, or idolaters” (NIV). It would be impossible for Christians to never interact with such people; otherwise, it would be necessary for Christians to leave this world.

We should not be surprised when those who do not know Jesus engage in beliefs and behaviors contrary to God’s Word. Inevitably, those who are lost from a life full of meaning in the embrace of God’s love will behave as if they are lost. It is those who claim to know God and to have received the benefits of His grace who should honor God and His Word. In our daily life of school, work, and commerce, we are going to encounter and keep company with people who do not share our Biblical worldview and values. Our goal should be to live a life above reproach by seeking to honor God with every aspect of our being. In doing so, we are ready to take advantage of any opportunity to share the reason for the hope that we have in Jesus (1 Peter 3:15).

Discipline Needed

Let the church of Jesus Christ consider once again the Biblical authority for church discipline and prayerfully seek to exercise it. Let there not be willful display, but rather a manifestation of the Scriptural principle of being pure, carried out in the spirit of Christ. The limits of the Word of God must not be overstepped. All selfish interests must be avoided. Adhering strictly to the Bible and seeking the mind of God are sure guarantees against mistakes and abuse.—Paul R. Van Gorder, The Church Stands Corrected

B. Judgment in the House of God (1 Corinthians 5:11-13)

11 But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat. 12 For what have I to do to judge them also that are without? do not ye judge them that are within? 13 But them that are without God judgeth. Therefore put away from among yourselves that wicked person.

“Those outside the church” (v. 12 NIV) may refer to an ancient Semitic expression for those outside the community of God, which in this passage is the body of Christ. The distinction is not necessarily based on who may be in attendance at a particular worship gathering. The distinction is found in Paul’s concern about unrepentant sin by “any man that is called a brother” (v. 11). The same thing is true of any woman that is called a sister. The concern here is for one who is part of a church community, who identifies as a follower of Jesus Christ, yet who openly embraces their sinful behavior without repentance or remorse.

In an effort to reach lost men and women with the Gospel, it is a mistake to blur the distinction between the Church and the world that Paul makes here. This is true for at least two reasons. First, holding this distinction prevents Christians from having a judgmental attitude toward those who are not part of the Church, washed in the blood of Christ, and filled with the Holy Spirit. As has already been stated, one cannot expect someone who is not a Christian to behave as a Christian.

Second, holding this distinction between the Church and the world drives home the necessity of the Biblical practice of discipline within the local congregation. When a Christian’s sinful behavior is exposed, the task of the church is to act quickly to lead that individual to repentance and restoration. In Galatians 6:1, Paul cautions us that this should be done “in a spirit of gentleness” (NKJV). There is no place for heavy-handedness when it comes to church discipline. But the words of Paul in 1 Corinthians 5 make it clear that when there is no repentance on the part of the one guilty of sin, it may become necessary for that individual to be removed from the church community. However, even then the hope is that they will ultimately be saved and restored to God and His people.

Discuss the two questions posed in verse 12.

3. COMMITTED TO GOD’S STANDARD

A. The Process of Correction (Matthew 18:15-17)

15 Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. 16 But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. 17 And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican.

In Matthew 18, we are given guidelines by our Lord to help the church in dealing with an offending brother or sister in a godly manner. The first step is between two people—the one who has sinned and the one who is aware of the fellow disciple’s sin. The believer is his “brother’s keeper,” and we should not be afraid to lovingly confront a brother or sister who is in error and possibly in danger of falling away. Ideally, this conversation will be sufficient for the offending brother or sister to hear the correction, repent, and be restored (v. 15).

If this cannot be done by just one person, or if the conversation between the two individuals does not resolve the issue, the next step is to involve “one or two more” individuals (v. 16). In this way, a third party is able to witness to the content of the conversation and how it was received. Again, the ideal outcome is for the offending brother or sister to receive correction, repent, and be restored.

If the second stage of correction does not resolve the matter, the next step is to take the matter before the local congregation. Hopefully, the offending brother or sister will hear the unified voice of the congregation and will repent and be restored. Failing this, the next step would be to remove that individual from the fellowship of the church community. When Jesus says to treat them as “a pagan or a tax collector” (v. 17 NIV), it is possible He is using a Jewish idiom to describe an individual who is ostracized for being deliberately rebellious against God.

One goal in view in this passage is to limit the conversation to as few people as possible to potentially protect the offending brother or sister and prevent gossip from spreading through the church. In many cases, repentance and restoration can take place with just a few people involved, rather than a person confessing to the congregation.

However, there are times when repentance and confession, as important as they are, are not enough. This is true in cases where laws have been broken or vulnerable ones have been endangered by a person’s actions. There can still be repentance and forgiveness, but that does not protect a person from being answerable to the laws of the land.

Hard Lessons

I bear my willing witness that I owe more to the fire, and the hammer, and the file, than to anything else in the Lord’s workshop. I sometimes question whether I have ever learned anything except through the rod. When my schoolroom is darkened, I see most.—Charles Spurgeon

B. Preemptive Correction (Philippians 4:8-9; 1 John 2:15-17)

Philippians 4:8 Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.

1 John 2:15 Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. 16 For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world.

It is important to have a Biblical understanding of church discipline, but it is also important to have a Biblical view of discipleship in general. The goal of Biblical teaching and Christian formation should be to guide people in learning how to live in a way that is above reproach and honors God in every aspect, consequently not requiring the more extreme measures of church discipline. Such a worthy aim in discipleship ministry could be likened to building a guardrail at the top of a cliff instead of merely parking an ambulance at the bottom. This involves our thought life and our affections and desires.

In Philippians 4:8, we are urged to be responsible in what thoughts and ideas we allow to dominate our thinking. Scripture is clear that we have a great deal of authority and power to control our own thoughts. Paul tells us to focus on things which are “true . . . noble . . . right . . . pure . . . lovely . . . admirable . . . excellent or praiseworthy” (NIV). This implies there are a host of things we are not to allow to dominate our thinking. By looking at the opposites of the things Paul mentions, we can see this list includes falsehoods, dishonesty, wrongs, impurity, ugliness, corruption, and contemptible things. This is not to say Christians are immune to negative thoughts—only that we have responsibility for the thoughts on which we choose to dwell. In the words of Martin Luther, “You cannot keep birds from flying over your head, but you can keep them from building a nest in your hair.”

However, our focus should not just be on right thinking. We must also attend to our affections, which we might define as the “abiding dispositions” of our hearts. We know from Scripture that love is the preeminent affection, but it is a complicated word. In her book Theology of Love, Margaret Wynkoop offers a helpful reflection on the topic of love. She notes we have one word for love in the English language, but in the Greek language (the language of the New Testament) there are at least four words for love. Philia refers to a warm personal friendship, or deep affection between two or more people. This is the word used to describe Jesus’ love for Lazarus in John 11. Storge refers to family affection. It is a strong personal loyalty to those in a family-type social structure. This is often translated as “brotherly affection” or “kindly affectioned” in Scripture. Eros is implied, but not actually used, in the New Testament. One way we can think of eros is “romantic love.”

There is nothing inherently wrong with any of these manifestations of love. These types of relationships form the fabric that holds our society together. But sometimes, these relationships get distorted and become something less than what we want them to be. For example, people who are in a romantic (eros) relationship become self-centered instead of self-giving. Lust and infidelity can corrupt eros.

Agape is love at a whole other level. It is so powerful that all of our relationships in life will derive their character from it. Agape, in its purest form, flows to us from God. We are able to respond to God with agape when we receive this love He pours on us. The Bible tells us agape overflows into all our relationships, which means all those relationships just mentioned—eros, philia, and storge.

In 1 John 2:15, John cautions us about what happens when our agape is misdirected. Instead of having agape love for God, it is possible to have love for the world system and all of its trappings. When this happens, we become increasingly influenced by “the lust of the flesh . . . the lust of the eyes, and the pride of life” (v. 16). Our hearts are corrupted, resulting in sin.

It is the work of the Holy Spirit to redirect our agape in a properly ordered way. When we are born again and justified, Paul says God’s agape, which we might also refer to as “holy love,” is poured out in our lives by the Holy Spirit (Rom. 5:5). This holy love has a transforming, or sanctifying, effect on the Christian. The deeper our relationship with the Lord, the more our affections are transformed by holy love in the power of the Holy Spirit. As a result, we will no longer be controlled by lustful passions but will live Christlike lives in the beauty of holiness. While “the world and its desires pass away,” we will live “forever” (1 John 2:17 NIV).

Based on Philippians 4:9, how should we be like the apostle Paul?

LOOK IN THE MIRROR

When we think about the things that are wrong in the world, it is so easy to look at everything going on outside the church and pass judgment. But, a faithful reading of Scripture will cause us as Christians to turn away from the window and spend some time looking in the mirror. There is a Scriptural standard which must be upheld by the people of God. The goal of Christian discipleship is not just to increase our intellectual knowledge, but to lead lives that honor God and are governed by the two greatest commandments: (1) love God supremely and (2) love our neighbors as ourselves. When our lives are governed by this agape love poured out in our hearts by the Spirit of God, we will find ourselves increasingly living in ways that are conformed to the likeness of Christ. Such living is above reproach and provides a faithful witness both inside and outside the church.

Daily Devotions

M. Keep From Willful Sins (Psalm 19:7-14)

T. Defiled by Deeds (Psalm 106:34-39)

W. In the Valley of Decision (Joel 3:14-16)

T. Decision to Follow Christ (John 6:60-69)

F. Walk Worthy of Your Calling (Ephesians 4:1-3)

S. Guard Against False Teachers (Jude 3-13)

Adopted from the Evangelical Sunday School Lesson Commentary 2020-2021.

THE PROBLEM OF EVIL AND SUFFERING

websitebuilder@1and1.de — Sun, 22 Aug 2021 15:17:55 GMT

THE PROBLEM OF EVIL AND SUFFERING

1. Sin Brought Dysfunction (Genesis 1:29-31; 3:1-19)

2. Human Nature Corrupted (Psalm 51:5; Isaiah 64:6-7; Mark 7:20-23; Romans 3:23; 5:18-21)

3. Triumph of God’s Justice (Romans 8:18, 28, 35-39; Revelation 21:1-5)

Central Truth: Despite the evil and suffering in this world, God is good.

Focus: Affirm the goodness of God in a world stained by sin, and trust God to show mercy and justice in His timing.

Evangelism Emphasis: God may use suffering to draw sinners to Himself.

Text: “God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away” (Revelation 21:4).

INTRODUCTION

The Merriam-Webster Dictionary defines theodicy as a “defense of God’s goodness and omnipotence in view of the existence of evil.” Perhaps this is a new term for you, but it is doubtful this is a new concept in this world of suffering. Every day we turn on the news and hear about terrible things happening on the other side of the world and in our own communities. People endure hardships. Terrorism, murder, violence, sickness, perversion, bitterness, unforgiveness, loneliness, and lovelessness are everywhere.

It is easy to get angry and confused when we cannot figure out what God is doing, or seemingly not doing. In our attempts to make sense of everything, and in our attempts to comfort one another, we can end up saying things that, in the long run, are potentially destructive. For example, we say “God has a plan” or “God is in control” or “God won’t put more on you than you are able to bear.” These kinds of statements, while well-intentioned, can end up leading us astray and eroding our confidence and faith in God.

God does have a plan and He is sovereign; but part of His sovereign plan involves the free will of men and women. As we will see in this lesson, the free will given to us has caused a great deal of pain. It is unbiblical to say, “God won’t put more on you than you are able to bear.” That is a misquoting of 1 Corinthians 10:13, which says God “will not allow you to be tempted” more than you are able to bear, but will always make a “way of escape” which enables you to overcome the temptation (NKJV). The fact is, life itself can be more than you can bear. But God never intended you to bear it without His grace. Because of God’s faithfulness, goodness, and love, you can have hope in all circumstances of life, no matter how dire they might be.

1. SIN BROUGHT DYSFUNCTION

A. God Declared His Creation to Be Good (Genesis 1:29-31)

31 And God saw every thing that he had made, and, behold, it was very good. And the evening and the morning were the sixth day.

The first pages of the Bible deal with the orderly creation of the world, light, life, and nature. In his Institutes of the Christian Religion , John Calvin referred to Creation as “a platform for God’s glory” and a “dazzling theatre.” In the Creation account, we see God setting the stage for everything that would follow. It is the first act in a drama which would reveal God’s glory at all times, in all places, and in all conditions.

God declared everything He made to be “very good.” From this we see the world is not inherently evil. It was created in such a way that everything was rightly ordered with every other thing. Thomas C. Oden notes that in the first three days everything was created and set in order, which would be necessary to support the living inhabitants created in the subsequent three days. Because of this orderliness, these living creatures, including humankind, were set in a well-prepared place and provided a rhythm of life. The seventh day was for rejoicing over the goodness of the former six, providing a pattern for human life—working six days and resting on the seventh ( Classic Christianity: A Systematic Theology ).

Name some of the good things that are still present in the world God made.

B. Sin Corrupted God’s Good Creation (Genesis 3:1-19)

3 But of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die. 4 And the serpent said unto the woman, Ye shall not surely die: 5 For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil.

God told Adam and Eve they could eat of every tree in the Garden except one—the Tree of Knowledge of Good and Evil. From this instruction we can see that, from the beginning, God set the rules for life in His kingdom. Adam and Eve were given the responsibility to submit to His rule and, as long as they did, everything was perfect. But, tragically, they disobeyed God.

Look at the process of the fall of man in Genesis 3. In verse 1, the serpent distorted God’s words: “Has God indeed said, ‘You shall not eat of every tree of the garden’?” (NKJV). The serpent made God’s words sound much stricter and confining than what God actually said. God had only put one tree in Eden out of bounds, but the serpent twisted that in an attempt to make it look like God was not good.

In verses 4 and 5, the serpent again sowed doubt about God’s faithfulness to His word. The serpent painted a picture of God withholding something good and necessary from Adam and Eve out of petty control. “You will not surely die. For God knows that in the day you eat of it your eyes will be opened, and you will be like God” (NKJV). The serpent was challenging God’s judgment of what is best, and Eve bought into the lie.

Eve was enticed by how good the fruit looked and the idea that it would make her wise and mature, apart from total dependence on her loving Creator. So, she ate the fruit, then handed some to her husband, who also ate it. The fallout of this decision has rippled down through time.

By choosing to eat the forbidden fruit, Adam and Eve decided to try to live their lives and to govern the garden of God’s good creation on their own. They wanted to continue living in Eden, but they did not want to follow the leading of God, rely on His judgment, or obey His commandments. In doing this, they usurped the divine authority under which they were supposed to be governing creation. In effect, they staged a mutiny against God.

This is the “original sin” of humankind. It was a desire to live life by man’s own rules. Desiring to be gods of their own world, Adam and Eve brought the earth under the dominion of rebellion and sin, and the results were disastrous. People began to live by their own rules, apart from God’s justice, truth, righteousness, and holiness.

Adam and Eve’s reaction to the presence of God, when He was seeking them out, shows us their relationship with God was distorted. They did what all of us do when we are ashamed and afraid—they hid (v. 8). They no longer knew God in love but, instead, experienced Him in fear. And when they finally did speak to God, they tried blame-shifting. Adam blamed Eve, and Eve blamed the serpent (vv. 12-13). The relationship they had with each other was now distorted. In addition to this, the work which was part of humankind’s created calling became much harder. “Cursed” creation resisted man’s labor to get food from the ground (vv. 17-19), and childbirth became a painful experience for the woman (v. 16).

Resisting Our Passions

True peace of heart is found by resisting our passions, not by obeying them. There is then no peace in the heart of a carnal man, nor in him who is given up to outward things, but in the fervent and spiritual man.—Thomas à Kempis

2. HUMAN NATURE CORRUPTED

A. The Universal Sinfulness of Humanity (Psalm 51:5; Isaiah 64:6-7)

Psalm 51:5 Behold, I was shapen in iniquity; and in sin did my mother conceive me.

Isaiah 64:6 But we are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away. 7 And there is none that calleth upon thy name, that stirreth up himself to take hold of thee: for thou hast hid thy face from us, and hast consumed us, because of our iniquities.

There are contemporary voices in the culture telling us all we need to do to flourish as human beings is to lay aside our “false self” and allow our “true self” to emerge from within. This ideology fails to take into account the sinful heart of man as revealed in Scripture.

The Bible leaves no doubt about the condition of humankind as a result of the Fall. In Psalm 51:5, we see David declaring his sinfulness from before his birth. However, he does not use this as an excuse for his sins. Instead, he confesses his evil deeds to God (vv. 3-4) and asks for purging and restoration (vv. 7-12).

The prophet Isaiah portrays the desperate condition of people living according to their own dictates. Their “morality” is filthy; they are unstable, blown about by the winds of sin; and they are fading fast (v. 6). Because they have refused to seek after God, He has hidden Himself from them, and they are being consumed by their own iniquities (v. 7).

Start From Where We Are

We must see the soul and the person in its ruined condition, with its malformed and dysfunctional mind, feelings, body, and social relations, before we can understand that it must be delivered and reformed and how that can be done. One of the greatest obstacles to effective spiritual formation in Christ today is simple failure to understand and acknowledge the reality of the human situation as it affects Christians and non-Christians alike. We must start from where we really are.—Dallas Willard, Renovation of the Heart

B. Sin Proceeds From the Heart (Mark 7:20-23)

23 All these evil things come from within, and defile the man.

Jesus’ words are particularly important to a proper understanding of the sinful condition of humankind. He tells us our sinfulness proceeds from our hearts. Of course, Jesus is not speaking of the heart as the organ which pumps blood through our bodies. Instead, the heart can be understood as the “executive center of our being.” When a person is alienated from a loving relationship with God, the heart is misdirected. “Evil thoughts” can lead to “adulteries, fornications, murders” (v. 21). And a heart filled with “coveting . . . envy . . . pride” (v. 22 NASB) can destroy us and people around us.

Sin should not be dismissed as merely a case of “bad habits” which can be overcome by self-discipline, nor is it simply ignorance which can be overcome by education. Sin is also not merely a result of faulty social structures that can be fixed by an enlightened worldview with an engineered solution governed and shaped by politics. Sin is rooted in a relational breakdown between humanity and God. It can be overcome only by accepting the forgiveness of God, rooted in the atoning sacrifice of Jesus, resulting in God’s love being “shed abroad in our hearts by the Holy Ghost” (Rom. 5:5).

Why must we deal with our heart before we try to lead better lives?

C. Jesus Offers Lasting Hope (Romans 3:23; 5:18-21)

5:19 For as by one man’s disobedience many were made sinners, so by the obedience of one shall many be made righteous. 20 Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound: 21 That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord.

Sin is a universal problem: “All have sinned and fall short of the glory of God” (Rom. 3:23 NKJV). The consequence of the Fall in Eden resulted in judgment coming to all humanity. “By the offence of one judgment came upon all” (5:18a). But good news follows the bad news: “Through one Man’s righteous act the free gift came to all men” (v. 18b NKJV). Also, by “one Man’s obedience many will be made righteous” (v. 19 NKJV).

This is why it is vital for us to embrace the full humanity and deity of Christ. In Christ, God broke into the middle of a world gone terribly wrong. Humankind was so far off course, there was no hope of return. By our own decisions we had positioned ourselves as enemies of God. We violated His law and His very nature. We ignored who we were created to be and, as a result, chaos ensued. So, God, who never stopped loving us even in our sin, entered into our world, taking on flesh and being born to a virgin girl named Mary.

The Son of God existed from eternity. However, in the Incarnation we see the beginning of the story of the man Jesus. It was also a new beginning for the human story. Jesus entered our world, where “sin abounded,” bringing grace in much greater abundance (Rom. 5:20). Through the life, death, and resurrection of Jesus, every human being has the opportunity to experience new birth and a fresh start. The disorder of this world is going to be set right by the one Paul refers to as the “last Adam” (1 Cor. 15:45). Because of Jesus’ sacrificial death and victorious resurrection, we are able to experience in this life a foretaste of the fullness of joy we will have in eternity with Him (Rom. 5:21).

Contrast the reign of sin with the reign of grace (5:21).

3. TRIUMPH OF GOD’S JUSTICE

A. Hope in the Midst of Suffering (Romans 8:18, 28)

18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.

28 And we know that all things work together for good to them that love God, to them who are the called according to his purpose.

The consequences of the Fall impacts us to this day. That is not to say every time we face a trial it is because we have sinned; it only means the world we live in at this time in history is fallen from its original design as a result of rebellion against God’s reign. In this lesson, we have seen the ripple effect sin has from one generation to the next, as well as the effect it has on those around us in our own generation. The trial you face today may be a result of the sin of another person. Or, it may just be the result of living in this fallen world.

The good news for the Christian is that no matter what trials we face, we have hope. We will certainly experience hardship and suffering in various ways and degrees, but if we are willing to suffer with Christ, we will also be glorified with Him in the coming age (v. 17). No matter what we suffer in this life, it cannot compare to the glory we will experience in the life to come (v. 18). The sons and daughters of God filled with the Spirit of God are right now being transformed into the image of God’s Son (see 2 Cor. 3:18). We cannot imagine what God has in store for His children when that process is realized in our transformed and glorified bodies and when we see the fullness of our co-inheritance with Christ.

Until that time, we should take comfort in knowing no matter what we may be facing, it is never beyond God’s ability to redeem and use for our good. However, the “good” Paul refers to in Romans 8:28 should not be understood as earthly comfort. Instead, we see from verse 29 that Paul is referring to conformity to Christlikeness. Those who are in Christ have been predestined to be conformed to the image of Christ. This idea of predestination is not about God choosing who will be saved and who will not be saved, as some teach. Instead, it is saying God’s foreordained plan for all who accept His offer of salvation is conformity to the image of His Son.

For Christians, how will future glory outweigh present sufferings?

B. Kept by the Love of God (Romans 8:35-39)

35 Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?

37 Nay, in all these things we are more than conquerors through him that loved us.

No matter the trial being faced, we as Christians have hope for a good outcome based on God’s faithfulness and ability to ultimately redeem all circumstances for our good. Hope for the future is powerful. But it is the very present love of God that enables us to overcome fear and endure through the trials of life. Paul asks, “Who shall separate us from the love of Christ?” (v. 35). The answer is found in verse 39, which says nothing is “able to separate us from the love of God, which is in Christ Jesus our Lord.”

When we realize how the people of God are suffering and dying for their faith in many parts of our world, we may be tempted to protest this declaration by Paul. We might point out things Paul listed and ask, How can you say nothing separates us from the love of God? What about “tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?” (v. 35). What about our brothers and sisters who, for the sake of Christ, are “killed all the day long” and “accounted as sheep for the slaughter” (v. 36)?

The word of the Lord comes to us in verse 37: “In all these things we are more than conquerors through Him who loved us” (NKJV). Paul was not blind to the reality of suffering. He himself had suffered much persecution (see 2 Cor. 11:23-27). Even more importantly, God is not detached from our suffering. On the contrary, God himself entered into and endured our suffering in the person of His Son, Jesus Christ. He humiliated Himself to become a lowly human, and He allowed Himself to experience brutal torture and execution even though He was innocent.

We should never say God is detached or watching us from a distance. He is Immanuel , “God with us,” at all times, even in our darkest moments. No matter the source or outcome of the suffering, God’s love does not waver. If we remain faithful to Him by His grace, we are made “more than conquerors” (NASB, “overwhelmingly conquer,” Rom. 8:37) by the power of the Holy Spirit at work within us. This is true in life and in death. It is true no matter who is behind the suffering—even if it is the work of principalities and powers. Because of the ever-present love of God, we do not have to be afraid.

Indian Ocean Catastrophe

In December 2004, Southeast Asian nations around the rim of the Indian Ocean were struck by a massive tsunami triggered by an earthquake which registered 9.1 on the Richter scale. According to britannica.com , at least 225,000 people were killed. One-third of the deceased were children, and hundreds of thousands of people were left homeless.

In the wake of this disaster, many people had questions about God. One journalist said, “If God is God, He’s not good. If God is good, He’s not God. You can’t have it both ways, especially after the Indian Ocean catastrophe” (Ron Rosenbaum quoted in Timothy Keller, The Reason for God: Belief in an Age of Skepticism ). Christians would disagree with such a judgment about the nature of God, even in light of tragic circumstances. But it is necessary for us to be prepared to share a thoughtful and more Biblical response when we are inevitably faced with such questions.

C. God Will Prevail Over All (Revelation 21:1-5)

2 And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. 3 And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. 4 And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.

Everything that went wrong in the Garden of Eden is going to be made right. God promises to “make all things new” (Rev. 21:5). First, creation itself, including heaven, is renewed (v. 1). It is unclear whether John is referring to our concept of “sky” when he mentions heaven here, but this is a possibility, as it was customary among other first-century writers. Whether or not that is the case, the renewed quality of creation is vital because it signifies the goal of the redemptive process began in the Garden has been reached.

Second, the New Jerusalem comes down to the earth (v. 2). That is, it does not appear to be a place where people go one by one. Instead, the New Jerusalem comes down to them from the realm of the heavens and they enter it corporately.

Third, the New Jerusalem is an urban city. The end of human history does not take us back to the Garden of Eden, as some suppose, but places us in a physical city along with God.

Fourth, God literally lives in the city with His redeemed people (v. 3). This is not figurative language, for the remainder of the passage describes the wedding of the city with the Lamb himself, symbolizing the perfect union between God and people. So, naturally no sanctuary is necessary for worship, as even the distinctions between sacred and secular are erased. In the New Jerusalem, God is truly all-in-all, in perfect relationship with humankind again.

Verse 4 describes what life with God will be like: “He will wipe away every tear from their eyes and eliminate death entirely. No one will mourn or weep any longer. The pain of wounds will no longer exist, for the old order has ceased” (TPT).

GOD IS NOT FINISHED BEING GOD

Suffering and trials are a present reality for everyone in the world; becoming a disciple of Jesus does not exempt us. It often seems the opposite is true, as men and women suffer hardship to one degree or another due to their confession of faith in Jesus Christ. At times in history, past and present, entire governments seem bent on eradicating people of various religions, including (and, at times, specifically targeting) Christians.

Also, Christians are not exempt from experiencing physical and mental illness, financial loss, deprivation, and relational breakdowns. When we do not understand what is happening in our lives at any given moment, remember “God is not finished being God for us yet.” We must keep our minds and hearts focused on the present reality of God’s love and the hope of His ultimate faithfulness to make all things as they should be, whether in this life or the life to come. We need to rely on our brothers and sisters in the body of Christ to help us during those times. None of us should walk through hardship alone. We need to remember the words of Scripture exhorting us to [not forsake] “the assembling of ourselves together” (Heb. 10:25) in order to encourage one another at all times and to remind one another of the truth of God’s love and faithfulness.

Daily Devotions

M. Suffering, Though Righteous (Job 1:1, 13-22)

T. Questions About God’s Justice (Jeremiah 12:1-4, 14-17)

W. Watch for God’s Justice (Habakkuk 1:1-5)

T. Give an Account on Judgment Day (Matthew 12:33-37)

F. The Dilemma of Sin (Romans 7:14-25)

S. Christ’s Final Triumph (Revelation 19:11-21)

Adopted from the Evangelical Sunday School Lesson Commentary 2020-2021.

Image by congerdesign from Pixabay .

GOD'S LOVE AND JUDGMENT

websitebuilder@1and1.de — Sun, 15 Aug 2021 15:24:20 GMT

GOD'S LOVE AND JUDGMENT

1. God Is Merciful and Loving (Psalm 86:15-16; Ephesians 2:4-5; 1 John 4:7-10)

2. God’s Righteous and Perfect Judgment (Exodus 20:4-6; Psalm 37:37-38; Revelation 20:11-15; 22:12-16)

3. Why Does a Loving God Judge? (Deuteronomy 32:4; Psalm 7:10-11; Matthew 13:41-43; Hebrews 12:14; 2 Peter 3:9)

Central Truth: God’s judgment is governed by His love and mercy.

Focus: Appreciate the balance between God’s love and judgment, and reverently fear Him.

Evangelism Emphasis: Because God loves all people, He gave His only Son as the sacrifice for sin.

Text: “He is the Rock, his work is perfect: for all his ways are judgment: a God of truth and without iniquity, just and right is he” (Deuteronomy 32:4).

INTRODUCTION

In the early twenty-first century secular culture, tolerance and acceptance are the norm. An individual’s right to self-expression is a matter of free speech. One can think or believe whatever he or she wishes, even if it defies logic; or, more to the point, if it defies a faithful reading of Scripture. Generally, people seem to not want to be challenged, held accountable, or told what to do with their lives. A key Biblical text for this generation might be Matthew 7:1: “Judge not, that ye be not judged.” This Scripture verse is often pointed to when Christians attempt to hold to Biblically faithful positions. It is wrongly applied to say Christians who disagree with a sin-tolerant worldview should not have a right to express their beliefs.

When the idea of God is brought into a conversation, He is often described as loving and accepting of everyone. The idea that a loving God might also be a God of judgment seems foreign to secular thinking. Scripture is reinterpreted and reapplied to soften passages that seem to portray God in this way. We shy away from the idea of any kind of eternal consequence for our choices in this life, preferring to believe everyone, no matter how they lived their lives, ends up together in some heavenly afterlife.

It is important for us to learn how to think and speak Biblically about these issues if we are to engage the culture as faithful witnesses. While we cannot make the mistake of thinking ethics and morality are unimportant, neither can we become so focused on sinful behaviors that we forget the fact we are all equally loved by God and candidates for His grace and mercy. This study is designed to help us see how God’s love governs His judgment. From gaining a greater understanding of the character of God, we can better cooperate with the sanctifying work of the Holy Spirit as we are being transformed into Christ’s image and empowered to ever more faithfully represent Him to a lost world.

1. GOD IS MERCIFUL AND LOVING

A. God’s Compassion and Mercy (Psalm 86:15-16; Ephesians 2:4-5)

Psalm 86:15 But thou, O Lord, art a God full of compassion, and gracious, longsuffering, and plenteous in mercy and truth.

Ephesians 2:4 But God, who is rich in mercy, for his great love wherewith he loved us, 5 Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved).

How can a loving God also be a judging God? These two ideas seem, at least to the modern mind, to be in contradiction. But Scripture clearly reveals a God who is merciful and loving.

In Psalm 86 we read a prayer of David written when he was in trouble. “Violent men” who recklessly ignored God were trying to destroy David (v. 14). Calling out to God in need of help and forgiveness, David was confident the Lord is “merciful and gracious, slow to anger” (v. 15 NASB). So he cries out to God for mercy, strength, and salvation (v. 16).

In his letter to the Ephesian Christians, Paul reminded them how they once lived carnal, rebellious lives, and therefore were “children of [God’s] wrath” (2:2-3 NASB). They were “dead in sins” (v. 5), yet were the objects of God’s “great love” and “mercy” (v. 4). They were saved by God’s grace when they called out to Him for forgiveness.

God does not just love us from time to time. He does not love us only when we are worthy of it. God loves us because it is His very nature. This is true when we are experiencing the blessings of knowing and walking with Him. But it is also true in those times when we are guilty and are experiencing consequences for our choices. At no time, even in judgment, does God ever stop loving His creation. No matter our situation, our thinking about God must be rooted in the knowledge that He loves us and desires the best for us.

How would your life be different if God was not compassionate, merciful, and loving?

B. God’s Manifested Love (1 John 4:7-10)

8 He that loveth not knoweth not God; for God is love. 9 In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him.

Since God’s nature is love and mercy, those same characteristics must be evident in the lives of those who are His. Scripture is emphatic in stating that knowing God in a born-again relationship means we are going to love others. The culture of the Church is to “love one another” (v. 7). The converse of this is also true. That is to say, if we do not love, we do not know God (v. 8). We cannot honestly claim to be in a relationship with a loving God and not, at the same time, have loving relationships with those around us.

Verse 9 describes the supreme manifestation of God’s love. God loved the world so much that He sent His “only begotten Son into the world” in order for us to have true life in Him. He did not just come for a select few. He did not pick and choose whom He loved. He loved the entire world—even those who ultimately would reject Him. Jesus’ example is the high calling of the Christian as well. The relationships of Christians with one another, as well as with those who have not accepted Christ as Lord and Savior, should be an ongoing demonstration of the love of God.

It is a tragic misrepresentation of God’s love when the Church suffers with internal strife and division. This is why Jesus said the sons and daughters of God are “peacemakers” (Matt. 5:9). Our world is divided along so many lines. It seems some nation somewhere is always on the brink of war. We see evidence of fallen humanity in the terrible things people do to one another in striving for power and control. When someone walks into a church, the atmosphere should be one of love and unity. Church should be a place where there is no division because of ethnicity or social status, and where holy love is manifested in all aspects of community life. Even when a church member is guilty of sin and in need of correction, it should be done in a spirit of love and restoration. This type of atmosphere is foreign to humankind outside of God’s kingdom. It is made possible through the power of the Holy Spirit, who dwells among and in us (1 John 4:13) because “the Father sent the Son to be the Saviour of the world” (v. 14).

Necessary Tension

Tension makes us uncomfortable, and we prefer to resolve it one way or another. But sometimes, tension can be helpful. For example, a rubber band is useful only when we hold its tension. If we resolve the tension of that rubber band either by relaxing it or breaking it, the rubber band is no longer able to do what it is meant to do. In a similar way, we cannot try to resolve the tension we feel when it comes to understanding such ideas as God’s love and mercy coupled with His judgment. We must hold onto both sets of truths in proper relation with one another if we are to remain faithful to God’s revelation of Himself in Scripture.

2. GOD’S RIGHTEOUS AND PERFECT JUDGMENT

A. A Present Reality (Exodus 20:4-6)

4 Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. 5 Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; 6 And shewing mercy unto thousands of them that love me, and keep my commandments.

In spite of God’s merciful and loving nature, it is a sad fact that many still reject worshiping Him as God. Instead, they choose to lead lives making ethical decisions without having the moral grounding in a relationship with a holy God. When we speak of judgment , we often think of it as merely a future reality. But the fact is, the judgment of God is also a present reality in which He allows us to experience the consequences of our choices.

In Exodus 20, we read what is commonly referred to as the “Ten Commandments.” Our lesson text is taken from the second commandment, which forbids God’s people making any kind of “graven image” meant to reflect God (v. 4). The term for making a graven image is idolatry . Not long after this command was given to Israel, they violated it by forming a calf out of gold and worshiping it (32:1-8). The judgment of God on His people was immediate (vv. 27-35). Much was at stake, and He would not allow the well-being of His people to be compromised by those who had rebellious hearts.

Idolatry is not just an ancient problem. It has been an issue throughout human history. We tend to want to fashion a God which makes sense to us. We prefer to worship a “manageable deity” rather than the Creator of the universe who has revealed Himself to us, particularly in the person of Jesus Christ. Although they may not be carved out of stone or precious metal, it is still a form of idolatry when we give our love and worship to such idols as money, work, success, image, materialism, and sex. Our tendency is to fashion idols which look and think remarkably like ourselves and justify the moral and ethical choices we want to make. We may even dress our idol up in spiritual language and attempt to use Scripture to defend it. But our idolatry is a manifestation of our destructive desire to be the captain of our own destiny, doing what we want to do when we want to do it, so we can have the outcome we demand.

There are consequences for our sinful idolatry. God has created this world in such a way that our decisions and actions will impact more than just ourselves. We are far too interconnected for the consequences of our sin to be isolated. Our sin may be personal, but it is not private. It affects those around us. In particular, our choices affect those closest to us, potentially having a ripple effect through multiple generations (Ex. 20:5). It is right for us to understand this phenomenon as God’s judgment.

The opposite of this is also true. If we live in the light of God’s love, serving Him faithfully and obediently, we will see God’s blessings in our life, the lives of those around us, and those who follow us. We can rejoice in the fact that, according to verse 6, God’s blessings toward His faithful servants will affect a thousand generations to come!

Why are we tempted to worship things we make with our own hands?

B. A Future Reality (Psalm 37:37-38; Revelation 20:11-15; 22:12-16)

Psalm 37:37 Mark the perfect man, and behold the upright: for the end of that man is peace. 38 But the transgressors shall be destroyed together: the end of the wicked shall be cut off.

Revelation 20:12 And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.

15 And whosoever was not found written in the book of life was cast into the lake of fire.

So far, we have noted God’s very nature is love and compassion, which is a present reality no matter the circumstances of our life. At the same time, God allows us to experience His judgment as a present reality in both a negative and a positive sense as we live out the consequences of our decisions, whether they lead to blessings or heartache.

God’s love and judgment are also to be understood as a future reality. What we experience in this earthly realm is not the end of the story. There is a time to come in which the trajectory we set in this life will determine our eternal reality. In Scripture we are told there will be a final judgment declared at the end of this age. Psalm 37:37-38 tells us the end of the upright man or woman is peace, but the ungodly will be destroyed together.

In The Revelation, John gives us more insight into what this means as we read about a time of judgment when all people will be summoned to stand before God and give an account for how each one lived. In his vision, John saw this judgment will be according to one’s works and according to the Book of Life (20:12). This does not mean we are saved by our works, but it does indicate what we do in the body matters in the end. What matters most of all is that our name is written on the pages of the Book of Life because we have been forgiven through the shed blood of Jesus Christ. The tragic outcome for those whose name is not written in the Book of Life is their being cast into the lake of fire (v. 15).

Looking further into the reality of heaven and hell is of great interest, but it is beyond the scope of the current study. Here the focus is on consequences for our life choices. We experience those consequences in part in this life, but in the age to come we will experience them in fullness. John records the words of Jesus in Revelation 22:12: “Behold, I am coming quickly, and My reward is with Me, to give to every one according to his work” (NKJV). At the end of his vision, John declares, “Blessed are those who do His commandments, that they may have the right to the tree of life, and may enter through the gates into the city. But outside are dogs and sorcerers and sexually immoral and murderers and idolaters, and whoever loves and practices a lie” (22:14-15 NKJV). What we have heard in the Biblical text cannot be unheard. We have been warned by a loving, merciful, and just God.

Live Anyway You Please?

Some seem to think that if we are Christians, God is not going to bring up anything done in this life. It is all under the blood. Put everything on Jesus and live anyway you please. Surely that cannot be right.—Keith L. Brooks

3. WHY DOES A LOVING GOD JUDGE?

A. God’s Wrath Flows From His Love (Deuteronomy 32:4; Psalm 7:10-11; Matthew 13:41-43)

Psalm 7:10 My defence is of God, which saveth the upright in heart.

Matthew 13:41 The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; 42 And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth. 43 Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear.

God’s nature is love, but it would be a mistake to confuse God’s love with permissiveness. God’s love is “holy love.” Because of this, we have seen that God is also a righteous and perfect judge; He is both merciful and just. Someone might still ask why it is necessary for a loving God to judge. As we look closer at the Biblical text, we find our answer: God’s judgment flows from His love for His creation.

Moses said God’s “ways are justice” and He is a “God of truth without injustice” (Deut. 32:4 NKJV). David declares God was his defense (Ps. 7:10), which literally means “his shield.” Everyone who is “upright in heart” can make this statement, along with David. Contrarily, God is “angry with the wicked every day” (v. 11).

Jesus Christ tells us at the end of time He will send His angels to gather “everything that causes sin as well as all lawbreakers,” to be thrown into the fiery furnace (Matt. 13:41-42 NET). This will allow the righteous to “shine forth as the sun in the kingdom of their Father” (v. 43). The thread which unifies Jesus’ teaching here with Deuteronomy 32:4 and Psalm 7:10-11 is that God is not indifferent to evil and injustice. He is not indifferent because He deeply loves and delights in all He has created and is angry because of the corrupting influence of evil and injustice.

God’s Settled Opposition

Think how we feel when we see someone we love ravaged by unwise actions or relationships. Do we respond with benign tolerance as we might toward strangers? Far from it. . . . Anger isn’t the opposite of love. Hate is, and the final form of hate is indifference. . . . God’s wrath is not a cranky explosion, but His settled opposition to the cancer . . . which is eating out the insides of the human race He loves with His whole being.—Rebecca Manley Pippert, Hope Has Its Reasons: The Search to Satisfy Our Deepest Longings

B. God’s Judgment Is Certain (Hebrews 12:14; 2 Peter 3:9)

Hebrews 12:14 Follow peace with all men, and holiness, without which no man shall see the Lord.

2 Peter 3:9 The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.

God’s love and judgment are a call to us to surrender our lives to Him and allow the Holy Spirit to renew us in the image of God. Part of this renewal is moral and ethical, as we see in the command to “follow peace . . . and holiness” (Heb. 12:14). To “follow” connotes an earnest and diligent pursuit. If we are following peace with all people, we are doing nothing contrary to the Word of God. We are obeying the injunction to love our neighbor as ourselves to the extent that consideration for others has become for us a way of life.

Likewise, we are pursuing the way of holiness, knowing that without it no one will see the Lord. To live and die in an unholy condition is paramount to eternal exclusion from God, for God is holy.

This is not to say, however, that we earn the right to see God by living a holy life, for only the blood of Christ entitles us to heaven. Yet, that blood is able to wash us clean from all our sin and to keep us from falling and to present us “faultless before the presence of his glory with exceeding joy” (Jude 24).

Believers will experience this joy when Christ comes again. Note the apparent delay in Christ’s coming does not mean indifference (2 Peter 3:9a). It does not mean the Lord is unaware of the conduct of godless people. They say, “God has forgotten; He hides His face; He will never see” (Ps. 10:11 NKJV). It is not so. The delay of judgment comes from a far different reason: The Lord is “not willing that any should perish, but that all should come to repentance” (2 Peter 3:9b).

The power to choose good or evil has been given to us by God. Without that power there could be no moral action, responsibility, obedience, holiness, or love. Life without power of choice would be the working of a machine, not the energy of a creature made after the likeness of God. We have often abused our freedom and turned that which should have led to holiness into an occasion to sin. But God has no pleasure in the death of the wicked. His desire is that all would be saved.

GOD’S GREAT GRACE

God’s judgment is a reality with which we must reckon, but His mercy is just as real. We can be thankful to know His desire is for no one to be lost, but for all to come to repentance and relationship with Him. He is always working and is long-suffering toward us. The Holy Spirit is always working and drawing men and women into a saving relationship with the Lord. To those who have not yet been saved, He draws them with prevenient grace . To those who respond and cry out for forgiveness, He offers justifying grace . To those who are part of God’s kingdom, the Holy Spirit gives sanctifying grace , further transforming them into the image of Christ from glory to glory (2 Cor. 3:18). Our role is to respond to God’s grace faithfully as we live in the light of His love and the assurance of His righteous judgment.

Daily Devotions:

M. Lord, Have Mercy (Psalm 41:4-13)

T. Mercy and Refuge (Psalm 57:1-11)

W. Love Good; Establish Justice (Amos 5:11-15)

T. Be Merciful to Me, a Sinner (Luke 18:8-14)

F. Walk in Love (2 John 1:3-6)

S. Remain in God’s Love (Jude 20-22)

Adopted from the Evangelical Sunday School Lesson Commentary 2020-2021.

Photo by Fadi Xd on Unsplash .

THE BIBLE ON SEXUALITY

websitebuilder@1and1.de — Sun, 08 Aug 2021 15:07:33 GMT

THE BIBLE ON SEXUALITY

1. Sexuality Created by God (Genesis 1:27-28; 2:18-25; Matthew 19:3-6)

2. Chastity and Fidelity Required (1 Corinthians 6:18—7:5; 1 Thessalonians 4:3-7; Hebrews 13:4)

3. What About Homosexuality? (Romans 1:20-27; 1 Timothy 1:8-11; 1 Corinthians 6:9-11)

Central Truth: The Bible gives clear guidelines for human sexuality.

Focus: Acknowledge and abide by God’s specific instructions regarding sexuality.

Evangelism Emphasis: God can deliver from any sexual sin.

Text: “For this is the will of God, even your sanctification, that ye should abstain from fornication” (1 Thessalonians 4:3).

INTRODUCTION

The issue of human sexuality is of major significance, particularly in the current cultural discourse. Emerging perspectives on the issue have presented challenges to those who hold to a traditional Judeo-Christian worldview. Marriage, previously understood as being between one man and one woman, is now seen as an option for same-sex couples as well, with potentially other developments on the horizon. What once seemed to be settled science concerning gender is now challenged by people who say we should allow someone to “identify” as the gender of their choice, or no gender at all, since “gender is a social construct.” And, in the minds of many, this conversation should be taking place under the banner of civil rights, which is creating a challenging social, business, and political environment for Christians who believe these views are contrary to Scripture.

It is imperative we Christians revisit Holy Scripture to discern the way forward concerning human sexuality. This lesson is a step in that direction. The Bible is not silent on the issues of marriage, gender, homosexuality, and sexual expression in general. But we must learn afresh how to properly read our Bibles and to think as theologically informed Christians regarding these issues. From the standpoint of discipleship, the topic of human sexuality must take on a greater sense of urgency so we can better prepare ourselves to faithfully live out the truths of Scripture in the midst of a secular society.

Further, we as Christians must express our sexuality in a way that honors and is obedient to God. Therefore, the purpose of this lesson is not to give us ammunition to fight against those who hold differing views from us. Rather, it is meant to inform us and open us up to the convicting power of the Holy Spirit. Where we find ourselves compromising in our own sexuality, we must be willing to repent and allow the Holy Spirit to sanctify us so we might think, feel, and behave in a Christlike manner in all facets of our lives.

1. SEXUALITY CREATED BY GOD

A. Created in the Image of God (Genesis 1:27-28)

27 So God created man in his own image, in the image of God created he him; male and female created he them. 28 And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth.

The Genesis account of Creation presents to the reader important information about God’s intentions in the created order. Scripture tells us everything which was made was spoken into existence out of nothing by God. Repeatedly as this happened, chapter 1 says, “God saw that it was good” (vv. 4, 10, 18, 21). Everything that exists was powerfully created according to God’s will and by His word. When we consider God’s creation, we see evidence of God’s glory and goodness.

In the Creation account, we also see God’s creation of human beings is distinct from the manner of His creation of vegetation and animals. This is revealed in the fact that each animal and each type of vegetation was made “according to its kind” (vv. 11-12, 21, 24-25 NKJV). But when He created human beings, God expressed His intention to create them “in Our image, according to Our likeness” (v. 26 NKJV). From this we learn human beings are especially created by God to “image Him forth” in the earth. That is to say, human beings are like a mirror, uniquely existing to reflect God’s glory in the earth.

In verse 27, emphasis is given to the creation of genders, expressly stated as “male and female.” Both are included as being “created . . . in the image of God.” It is inappropriate and unbiblical to ignore the distinctions of two genders or explain them away as being nothing more than a social construct. Scripture reveals they are part of the created order. God’s intention for the male and female genders, both in their similarities and differences, was to combine to give glory to Him as they go forth together, multiplying and filling the earth, and caring for His creation as stewards (v. 28).

The Marriage Braid

A braid appears to contain only two strands of hair, but it is impossible to create a braid with only two strands. If the two could be put together at all, they would quickly unravel.

Herein lies the mystery: What looks like two strands requires a third. The third strand, though not immediately evident, keeps the strands tightly woven.

In a Christian marriage, God’s presence, like the third strand in a braid, holds husband and wife together.

B. United Into One Flesh (Genesis 2:18-25; Matthew 19:3-6)

Genesis 2:22 And the rib, which the Lord God had taken from man, made he a woman, and brought her unto the man. 23 And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man. 24 Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.

Genesis 2 focuses more closely on the relationship between God and human beings. It also provides insight into the structure of relationships between men and women. In verse 15, we find God putting Adam in the Garden of Eden to tend it. God created the beasts of the field and birds of the air, then He brought them to Adam, allowing him the privilege of naming them (vv. 19-20). Despite the presence of animals in Eden, God said, “It is not good that . . . man should be alone” (v. 18). None of the animals that had been created could serve as a “suitable helper” (v. 20 NIV) for Adam. So, to rectify the problem of Adam’s aloneness, God caused a deep sleep to fall on him, took one of his ribs, and made woman (v. 21).

We can draw several observations about God’s standard for relationships between the sexes. Genesis 1:28-29 reveals procreation is part of God’s plan in this regard. But chapter 2 speaks about the companionship between a husband and wife. They complement one another. The term suitable helper should be understood as “one who supplies strength that is lacking.” The helper is neither stronger nor weaker than the one helped. Neither is she like him. It is noteworthy that she was taken from Adam’s side to walk with him as an equal—not to lord over him or to be subjugated by him.

The one-flesh union of the man and woman is a fundamental part of God’s good creation. The marriage relationship, while not excluding relationships with extended family, must be prioritized. Thus, the “man shall leave his father and his mother, and shall cleave unto his wife” (v. 24). This relationship is so powerful, it is described in Scripture as being “one flesh.” While this is an idiom for the sexual embrace of a husband and wife, the implications go further than just the joining of two bodies. In the Hebrew mind, the use of the term flesh here indicates a joining of the totality of two human beings including heart, soul, and body.

According to Jesus’ teaching in Matthew 19:3-6, what is God’s will concerning marriage?

2. CHASTITY AND FIDELITY REQUIRED

A. Sexual Fulfillment in Marriage (1 Corinthians 6:18—7:5)

6:18 Flee fornication. Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body. 19 What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? 20 For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s.

When the apostle Paul speaks about human sexuality, he does so from the Jewish mind-set of his day. This means he understood man and woman were made for one another, and it is in the context of marriage between man and woman where sexual desires are to find their fulfillment. Only in this context are a man and woman to become “one flesh” in sexual union. “Fornication” (1 Cor. 6:18) refers to any type of sexual intercourse outside of those conditions.

The idea of “one flesh” is indicative of the totality of the person in some way becoming one with the totality of another person in the sexual embrace. This is why sexual sin has significant consequences. Having sexual intercourse with different partners is an attack on a person’s own being (v. 18). Each time a man or woman engages in such behavior, they are joining the totality of themselves with the totality of another. Not only is such behavior dangerous to the body because of the prevalence of sexually transmitted diseases; it is also damaging to one’s emotions and ability to form true, lasting, godly relationships.

Our bodies were meant to be a dwelling place for the Holy Spirit. We must remember we have been “bought with a price” (v. 20)—the sacrificial death of Jesus on the cross. He died to set us free from sin and death. We are not our own. Instead, we are to be in union with Him by the indwelling of His Spirit. We must not abuse and desecrate our bodies by engaging in sexually promiscuous behavior. We are to “flee” such behavior because of the potential damage it can cause us (v. 18). In a positive sense, Paul instructs his readers to “glorify God in your body, and in your spirit, which are God’s” (v. 20).

Although Paul placed value on living a celibate life (7:1, 8), he recognized that, in most cases, marriage is the best choice because of sexual temptation. In light of this, he gives instruction in verses 2-5 regarding the sexual relationship between husband and wife. Both are to be generous with one another in this regard. Yielding to one another in this way should not be seen as an issue of control; rather, it is an opportunity to show love and care for the other. Neither the man nor the woman is to have superiority in the sexual relationship. Instead, it is supposed to be a relationship of mutuality and commitment between equals.

Validating Singleness

We need to validate those in the Church who remain celibate and single. Sexual fulfillment is not the basis of what it means to be human, nor is it a fundamental human right. Those who are single should not be looked down upon as “less than” in some way by other Christians. Whether single or married, all who are in Christ are considered a temple of the Holy Spirit and must glorify God with their bodies.

B. Sexual Purity—a Matter of Holiness (1 Thessalonians 4:3-7; Hebrews 13:4)

1 Thessalonians 4:3 For this is the will of God, even your sanctification, that ye should abstain from fornication.

7 For God hath not called us unto uncleanness, but unto holiness.

God’s people are not to be controlled by their sexual urges. Although they are a natural part of what it means to be human, we are called to bring our bodies into alignment with “the will of God” (1 Thess. 4:3). We are to control our “own body in holiness and honor [being available for God’s purpose and separated from things profane]” (v. 4 Amp.). Contrary to the current cultural perspective, human beings are not identified by our sexuality. Instead, we are to be identified with Christ. Our self-understanding and self-expression are to be guided by the Holy Spirit as God transforms our hearts and minds and we come to know who we truly are in the process.

Among other things, this means Christians are to abstain from all types of sexual behavior that take place outside the bounds of Biblical marriage between husband and wife. We are responsible to God for what we do with our bodies, including the things we look at and the activities in which we engage that are of a sexual nature. We are to be different from those who do not follow God and who are not being sanctified by the Spirit (v. 5). They do not see the need to abstain from such behavior but, in varying degrees, allow themselves to be controlled by their passions.

In verse 6, Paul says we are not to “defraud [our] brother” (“harm or cheat a Christian brother,” NLT), by sexually violating their spouse. Tragically, such sin has happened too often within the body of Christ. This has marred many lives, brought division to churches, and tarnished Christian witness.

Being saved is more than just being forgiven for our sins; it is cooperating with the grace of God as the Holy Spirit works to transform us into Christlike people. We are to learn to bring our bodies into submission to the Holy Spirit in all aspects of our being, including our sexual nature. This act of discipline on our part, as we cooperate with God’s enabling grace, is part of our sanctification “unto holiness” (v. 7).

Hebrews 13:4 declares, “Marriage is honorable among all, and the bed undefiled; but fornicators and adulterers God will judge” (NKJV).

How can we as Christians lead pure lives in a sex-saturated culture?
What is “the will of God” for believers, and how can this be accomplished (1 Thess. 4:3-4)?

3. WHAT ABOUT HOMOSEXUALITY?

A. Homosexuality—Distortion of the Created Order (Romans 1:20-27)

25 Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen. 26 For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature: 27 And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompence of their error which was meet.

A Biblical view of the issue of homosexuality is an important part of Christian understanding of human sexuality in our current cultural climate. The Bible is not silent on this issue. However, there are those who try to distort the clear meaning of Scripture on this topic. We should not be deceived on this matter. A proper reading of Scripture including passages that directly address homosexuality, as well as other passages dealing with properly ordered sexuality, present a clear prohibition of the act.

Romans 1 is one of the clearest condemnations of homosexuality in the New Testament. This passage describes the rebellion of human beings against the worship of God as Creator. This is not a rebellion based on ignorance of God, because “since the creation of the world His invisible attributes are clearly seen, being understood by the things that are made, even His eternal power and Godhead, so that they are without excuse” (v. 20 NKJV). Paul continues, “Although they knew God, they did not glorify Him as God, nor were thankful, but became futile in their thoughts, and their foolish hearts were darkened” (v. 21 NKJV). Rather than ignorance, Paul is describing the willful rebellion of the human race against the knowledge of God, who is worthy of our worship and thanksgiving.

The consequence of this rebellion is the darkening of the hearts of human beings, leaving them unable to discern wisdom from foolishness (vv. 21-22). God judged this rebellion by turning humans over to their own “uncleanness” (v. 24), part of which is described in verses 26-27 as homosexual relations including both men and women. This point must not be overlooked. This passage is not to be read as merely a denunciation of certain behaviors. As Richard B. Hays states:

It is a diagnosis of the human condition. The unwillingness to glorify God results in such a darkened state of knowledge and behavior that even the gender distinctions of male and female that are fundamental to the created order are ignored or violated. . . . The diseased behavior detailed in verses 24-31 is symptomatic of the one sickness of humanity as a whole . . . God’s “wrath” against His fallen creatures takes the ironic form of allowing them the freedom to have their own way, abandoning them to their own devices (The Moral Vision of the New Testament).

Homosexuality is the ultimate bodily manifestation of human rebellion against God because it distorts the distinctions and the one-flesh relationship between man and woman.

Faithful Witnesses

On June 26, 2015, the United States Supreme Court ruled that states must recognize marriage between two persons of the same sex. How are Christians to respond as faithful witnesses in this environment which seems increasingly hostile to our beliefs? The best witness we can offer is to have strong Biblical marriages and to repent for and resist sexual sin of all types in our own lives. Finally, we must be prepared to lovingly bring the good news of the transforming power of Jesus Christ to all people, no matter the manifestation of their sexual brokenness.

B. Homosexual Behavior—Not Part of Christlikeness (1 Timothy 1:8-11; 1 Corinthians 6:9-11)

1 Timothy 1:9 Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, 10 For whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine.

1 Corinthians 6:9 Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, 10 Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. 11 And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.

There are those who seek to reinterpret Scripture with the aim of normalizing homosexuality among Christians. However, there is no reading of Scripture that allows us to come to that conclusion any more than there is Scripture allowing any other type of sexual sin. There are other issues on which the Bible seems less clear on the surface, but a proper reading brings great clarity and new insight. However, there is no such tension for the issue of homosexuality in Scripture.

The Biblical writers were aware of the practice of homosexuality in their contemporary culture. In 1 Corinthians 6:9, Paul speaks of those who were “effeminate” and “abusers of themselves with mankind,” which are both references to “males who have sex with males” (CSB). People who live like this—along with thieves, materialists, drunkards, abusers, and all sexually immoral people—will not “inherit the kingdom of God” (v. 10). Similarly, in writing to Timothy, Paul refers to those who, among other things, “defile themselves with mankind” (1 Tim. 1:10) as “lawless and disobedient” (v. 9). There is not a single passage of Scripture that points to a time when homosexuality is normal or acceptable behavior in the kingdom of God. Homosexual behavior is consistently characterized as sinful behavior which must be repented of if one is to follow Jesus Christ.

Here we should mention the argument of some that Paul’s negative assessment of this behavior is only directed toward heterosexuals who are committing homosexual acts. Put another way, these interpreters would claim these passages do not apply to those who are naturally of a homosexual orientation. But this argument fails because the idea of “sexual orientation” would have been foreign to the Biblical writers, including Paul. Thus, sexual orientation would not have been a factor in Paul’s thinking about homosexual behavior. To quote Richard B. Hays once more on this issue, “Paul treats all homosexual activity as . . . evidence of humanity’s tragic confusion and alienation from God the Creator.”

The good news is found in 1 Corinthians 6:11. Here Paul speaks in the past tense concerning the Christians at Corinth: “Such were some of you.” Jesus Christ had delivered the believers there from all types of sin, including homosexual behavior.

Why is following “sound doctrine” so vital (1 Tim. 1:10-11)?

GOD’S CLEAR PLAN

It is clear that God intends for human sexual expression to remain within the bounds of marriage between a man and woman. This one-flesh union of man and woman was part of the created order before the Fall, recorded in Genesis 3. All other sexual behavior (including homosexuality) enters the story only after the Fall, and is the result of human beings’ rebellion against the worship of God. But it would be incomplete if this is all that is said about the matter. Whatever we have done—whatever sexual sin and brokenness may be present in our lives—God’s mercy and grace are ready to bring forgiveness, deliverance, and transformation if we will call out to Him for salvation.

Daily Devotions

M. Wickedness of Perversion (Genesis 19:1-13)

T. Sexual Immorality Prohibited (Leviticus 18:10-17)

W. Perversion Forbidden (Leviticus 18:21-24)

T. Source of Sexual Immorality (Mark 7:14-23)

F. Walk in the Spirit (Galatians 5:16-25)

S. Guard Against Sensuality (Hebrews 12:14-17)

Adopted from the Evangelical Sunday School Lesson Commentary 2020-2021.

WHO IS JESUS?

websitebuilder@1and1.de — Sun, 01 Aug 2021 14:39:07 GMT

WHO IS JESUS?

1. The Eternal and Sovereign God (John 1:1-5, 10-14, 18; Matthew 28:17-18)

2. Proclaimer of His Kingdom (Matthew 4:12-17; 13:1-9, 18-23; Luke 11:14-20)

3. The Only Way to Salvation (John 3:1-8; 14:6; 1 Corinthians 15:14-19)

Central Truth: Jesus is our Lord and our God.

Focus: Affirm and accept Christ as the Creator and supreme authority.

Evangelism Emphasis: Forgiveness and eternal life are received only through Jesus Christ.

Text: “Thomas answered and said unto him, My Lord and my God” (John 20:28).

INTRODUCTION

The previous lesson stated three important questions about God that must be answered: “Who is God, what is He doing, and how are we involved?” This lesson delves further into those questions by examining our belief in Jesus Christ.

Jesus is of great interest even to people outside the Christian faith. Some consider Him to be a great teacher and a moral exemplar. He is recognized as significant to one degree or another in many religions in the world. In Islam, Jesus is considered a prophet, a wise teacher, and a miracle-worker. In the Hindu faith, Jesus is a holy man, a wise teacher, and even “a god” among many gods in their pantheon. In Buddhism, Jesus is a holy, wise, enlightened man. These are only a few examples.

In the Christian faith, Jesus is seen as God in flesh. Paul wrote, “For in Him all the fullness of Deity dwells in bodily form” (Col. 2:9 NASB). The writer of Hebrews said, “God, who at various times and in various ways spoke in time past to the fathers by the prophets, has in these last days spoken to us by His Son, whom He has appointed heir of all things, through whom also He made the worlds; [He is] the brightness of [God’s] glory and the express image of His person” (1:1-3 NKJV). Scripture is clear on this point: Jesus is God in the flesh.

Whatever questions we may have about God can be answered by looking to Jesus. In Jesus, we see the most complete revelation of who God is. In Jesus, we can see what God is doing. By looking to Jesus as our Savior, Sanctifier, Spirit-baptizer, Healer, and soon-coming King, we can learn how we are involved in God’s mission. The purpose of this lesson is to give us a closer look at Jesus through the lens of Scriptural revelation. The goal of this exercise is not merely growth in intellectual knowledge; rather, it is to affirm and accept Christ as the Creator and supreme authority. As did the disciple Thomas, may each of us know Jesus as “my Lord and my God” (John 20:28).

1. THE ETERNAL AND SOVEREIGN GOD

A. Jesus Existed From Eternity Before Creation (John 1:1-3)

1 In the beginning was the Word, and the Word was with God, and the Word was God. 2 The same was in the beginning with God. 3 All things were made by him; and without him was not any thing made that was made.

The coming of the Christ child by way of the virgin’s womb was not the beginning of the Son of God. It was only the beginning of His incarnate existence. Christians hold to the truth that Jesus is of one essence with the Father, meaning Jesus is fully God. This means when we speak of God’s existence outside of time and creation for all eternity, the same must be true about Jesus, the Son of God. This belief is foundational to the Christian faith.

In this passage, John tells us the Word (referring to Jesus Christ, the Son of God) participated in the act of Creation. But John doesn’t stop there; he continues by emphasizing “the Word was God” (v. 1) and “all things were made by him” (v. 3). Those who would dispute a belief in the divinity of Christ might suggest He was created prior to Genesis 1 and exists as some kind of higher order being. But that belief goes against the Scriptural witness. The Word is eternal; He is not a created being. He is God.

Describe Jesus’ involvement with the creation of the world.

B. Jesus Became Fully Human While Remaining Fully Divine (John 1:4-5, 10-14, 18)

4 In him was life; and the life was the light of men. 5 And the light shineth in darkness; and the darkness comprehended it not.

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.

The belief in the incarnation of God in the person of Jesus Christ is a great mystery to us. John writes that even though He made the world, “the world did not know Him” when “He came to His own” (vv. 10-11 NKJV). When Jesus came into the world as the God-man, it was a dark place—a world enveloped by sin. But as Jesus shined as “the light of men” (v. 4), the minority who did receive Him were given “the right to become children of God” (v. 12 NKJV).

The idea of God becoming human is unimaginable—even scandalous! But Scripture is clear that is exactly what happened. For centuries, the Church has spoken carefully of the idea that Jesus is both fully human and fully divine. But how can this be? It is not possible to logically explain the Incarnation. That is what it means to be a mystery. In this context, mystery means it is a truth we accept and seek to live by its light. It does not mean we have to solve it before we believe it.

It must be stressed that Jesus is one person. Incarnation does not mean He is split into two persons, acting as human in one moment but as divine in another. He is one person with two natures—God and human. At all times, in all things that Jesus says and does in Scripture, He is acting as God incarnate. It is incorrect to say these two natures mix together to form a third kind of nature. If that were true, Jesus would no longer be truly God and truly human. He would be something entirely different.

Jesus came to earth “full of grace and truth” (v. 14), but only those with eyes of faith saw in Him the full embodiment of saving truth. He disclosed the truth of God’s will, purpose, and plan for our salvation. The flow of grace He opened up continues to be poured out, transforming everyone who receives Him as “the truth” (14:6).

One of Us

In the mid-1990s, a song was released which asked the question: “What if God was one of us?” It has been recorded and re-released many times since then. For the Christian, this question reflects the heart of the Gospel. Indeed, God did become one of us in the person of Jesus Christ. God became fully human in order to save us and restore us to a right relationship with Him. Christians know the answer to the question “What if God was one of us?”, because our lives have been changed by His loving mercy and transforming grace.

C. Jesus Has Divine Authority (Matthew 28:17-18)

17 And when they saw him, they worshipped him: but some doubted. 18 And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth.

Matthew records the final words of Jesus to His disciples in a post-Resurrection appearance just prior to His ascension. This passage powerfully reveals by this time in history, the disciples had come to understand that Jesus was more than just a great teacher; they had come to believe in Him and worship Him as God.

In verse 17, there were those who doubted . This word might also be translated as “hesitated.” Biblical scholars suggest the possibility that, in addition to the eleven disciples who had seen the resurrected Lord several times prior to this, there were others present who may have been seeing Him for the first time. They saw the worship being offered to Him by others present but, as monotheistic Jews, they were hesitant. This is an important idea, because it points to the fact that they understood He was being worshiped as God. As N. T. Wright points out in Matthew for Everyone , “It is clear that Matthew wants us to see that in Jesus the promise of the very first chapter has been fulfilled. Jesus is the ‘Emmanuel,’ the one in whom ‘God is with us’ (Matt. 1:23).”

In 28:18, Jesus makes this statement about Himself in the present tense, not the future tense. From this we can see that right now, not some time in the future, “all authority has been given to [Him]” (NKJV). This means Jesus is already ruling the world! That is not to say everything is as it should be, or as it will be one day. But it is comforting to the Christian to know Jesus has “overcome the world” (John 16:33; see also Rev. 11:15, which is also written in the present tense). We have nothing to fear. Greater is He who is in us than he who is in the world (1 John 4:4)!

Can a doubter be a worshiper? Why or why not?

2. PROCLAIMER OF HIS KINGDOM

A. The Mandate of the Proclamation (Matthew 4:12-17)

16 The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up. 17 From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand.

At this point in Matthew’s Gospel, Jesus relocates from Nazareth to Capernaum after hearing that His forerunner, John the Baptist, has been imprisoned (vv. 12-13). From this busy intersection of commerce, and in fulfillment of Isaiah’s prophecy (see Isa. 9:1-2), Jesus began to proclaim the message, “Turn away from your sins, because the Kingdom of heaven is near!” (Matt. 4:17 GNT). The proclamation of Jesus was a call to repentance, turning from darkness to light (v. 16).

Repentance is not the same as confession . Confession is admitting that one has been wrong, while repentance goes beyond that by committing to turning away from wrong. First-century Jews would have heard in Jesus’ message a warning of the imminent day of God’s judgment. The implications for them and for us are the same. If we are to participate in the coming kingdom of God in all its fullness, it will require repentance. In short, we must turn away from a reliance upon ourselves and our attempts to live life apart from God’s grace. At the same time, we turn toward a life of following God which begins by accepting His forgiveness and receiving His indwelling presence in our lives to guide us and teach us His ways.

Compare Jesus’ basic message (v. 17) with John the Baptist’s message (3:1-2).

B. Reception of the Proclamation (Matthew 13:1-9, 18-23)

Jesus told what we refer to as “the Parable of the Sower” in Matthew 13:1-9, and it speaks to the reception of the message He came to deliver. In the parable, a sower sows seed, but not all seed takes root and grows. The seed that falls on the hard path is consumed by the birds. The seed that falls on stony places is not able to put down deep-enough roots to survive the scorching sun. The seed that falls among thorns is eventually choked out. Only the seed that falls on good ground yields a crop, and even then the outcome is varied. Some of the good ground yields “a hundredfold, some sixty, [and] some thirty” (v. 8 NKJV).

Jesus offers an explanation of this parable to His disciples in verses 18-23. The seed that falls by the wayside represents those who hear the message of the Kingdom but do not understand it, and it is quickly snatched away by the Wicked One. The seed that falls on stony places represents those who hear the message of the Kingdom and initially receive it with joy. But when trouble arises, their roots are too shallow to be able to endure. The seed that falls among thorns represents those who allow the cares of the world and the deceitfulness of riches to choke the message and its power out of their lives. And the seed sown on good ground represents the ones who hear and understand the message and bear fruit as a result.

It is not hard to imagine why a proclamation of God’s judgment calling for repentance would have a mixed reception. Properly understood, repentance is a significant challenge to one’s way of life. It results in a complete reorientation around a new set of values and beliefs which inevitably results in behavioral changes as well. Under the right conditions, a life change of this kind can lead to social, relational, and economic difficulties. A person who seeks to live their life yielded to the leading of the Holy Spirit can often find themselves at odds with prevailing cultural norms.

Prayer of Repentance

Father, accept my imperfect repentance, be compassionate toward my infirmities, purify my uncleanness, strengthen my weakness, fix my unstableness, and let thy good Spirit watch over me forever, and thy love ever rule my heart.—John Wesley

C. Demonstration of the Proclamation (Luke 11:14-20)

14 And he was casting out a devil, and it was dumb. And it came to pass, when the devil was gone out, the dumb spake; and the people wondered. 15 But some of them said, He casteth out devils through Beelzebub the chief of the devils. 16 And others, tempting him, sought of him a sign from heaven. 17 But he, knowing their thoughts, said unto them, Every kingdom divided against itself is brought to desolation; and a house divided against a house falleth. 18 If Satan also be divided against himself, how shall his kingdom stand? because ye say that I cast out devils through Beelzebub. 19 And if I by Beelzebub cast out devils, by whom do your sons cast them out? therefore shall they be your judges. 20 But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you.

Not only did Jesus proclaim the message of the Kingdom with His words, He proclaimed it by demonstrations of His power. In the passage at hand, we see Jesus confronting a demon that was causing muteness. The sign that the demon had been cast out was the sudden ability of the mute person to speak. This caused a stir among the onlookers.

There were those in the crowd who opposed Jesus’ ministry, but they had to deal with the matter at hand. How was He able to cast out this demon? The only explanation they could offer was that Jesus was casting out demons by the power of Beelzebub, the ruler of demons. In Matthew’s account of this incident (12:22-28), we see it was a group of Pharisees who were challenging Him in this fashion. Jesus immediately pointed out the fatal flaw in their logic. If a kingdom is divided against itself, it will fall. If Satan is divided against himself, then how will his kingdom stand?

Pagan exorcists at this point in history would attempt to remove demons through the use of magical incantations which would be considered a form of sorcery, punishable by death according to the Law (Ex. 22:18). It appears the Pharisees were attempting to levy this charge against Jesus for what they had just witnessed. But Jesus turns the tables on them, cleverly asking them about the members of their own group who were also casting demons out of people (Luke 11:19), probably using methods that looked magical compared to Jesus’ simple approach. Jesus was not casting out demons by relying on Satan’s power; He was casting them out “with the finger of God” (v. 20). And if that is the case, the message is clear—“the kingdom of God is come upon you.”

What truths about demons are revealed in this account?

3. THE ONLY WAY TO SALVATION

A. You Must Be Born Again to Enter the Kingdom of God (John 3:1-8)

3 Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. 4 Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother’s womb, and be born? 5 Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. 6 That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.

Nicodemus was a member of the Sanhedrin, which may be why he came to Jesus under the cover of darkness to have this conversation. Regardless, Nicodemus had heard the teaching of Jesus and seen the signs He had performed. Because of these things, Nicodemus could not deny Jesus was “a teacher come [to them] from God” (v. 2). This conversation was an opportunity for him to inquire further into what Jesus was saying.

Jesus’ response to Nicodemus’ estimation of Him is direct and to the point: “Most assuredly . . . unless one is born again, he cannot see the kingdom of God” (v. 3 NKJV). Jesus is saying to the devout Jew that being a part of the kingdom of God is no longer based on physical descent from Abraham. God was doing something new and, in order for him or anyone else to participate, they would have to be “born again,” which could also be translated as “born from above.”

The idea of being born of “water and of the Spirit” (v. 5) might be a reference to a combination of repentance (as symbolized by baptism in water) and the indwelling of the Holy Spirit. One truth is clear: Participation in the kingdom of God requires a spiritual rebirth in which the Holy Spirit purifies the new believer and renews them in the likeness of Christ.

B. Jesus Is the Way (John 14:6)

6 Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.

In contemporary culture, born again has been overused to the point of being misunderstood. It is a term often used to describe a conversion experience, religious or otherwise. But speaking of being “born again” only in terms of one’s beliefs is incomplete. Religious belief systems do not save us; the way of salvation is through the person of Jesus Christ.

Being born again is not simply believing something to be true and trying to be a better person as a result. It is the beginning of a transformation of one’s entire life as it becomes reoriented around Jesus Christ and the indwelling of the Holy Spirit. This is the only way to be made right with God. The Bible allows us no other option. In John 14:6, Jesus says He is the way. He is not a way, or one among many others. Clearly, He says to His disciples, “No one comes to the Father except through Me” (NKJV).

In our pluralistic culture, it is fashionable to be “spiritual.” It is even acceptable to express belief in “God,” so long as that god is more or less undefined and impersonal. But the critical issue is the belief that God has revealed Himself to us in the person of the Son, Jesus Christ. In so doing, He has made it clear that Jesus is the only way for us to be reconciled to Him. This creates a challenge in a postmodern, pluralistic culture that wants to accept any and all truth claims as valid.

Could Jesus be “the way” if He was not “the truth”? Could He be “the truth” if He was not “the life”? Why or why not?

C. Resurrection Is the Key to Salvation (1 Corinthians 15:14-19)

14 And if Christ be not risen, then is our preaching vain, and your faith is also vain.

19 If in this life only we have hope in Christ, we are of all men most miserable.

A defining point of the Christian faith is the resurrection of Jesus Christ. It is a historic fact, not religious fiction. Much effort has been expended by apologists defining the truth of Christ’s resurrection. That is not our purpose here. What is in view in this passage is the necessity of His rising from the dead for our salvation. Simply put, if Jesus was not resurrected from the dead, the Christian faith is in vain.

There is an abundance of religious and political movements in our world in which the adherents regularly pay homage to their beloved founder who has died. But Christianity is markedly different in that the founder and centerpiece of our faith, Jesus Christ, rose from the dead.

His resurrection is key to our salvation. Forgiveness is made possible by Jesus’ death, but a transformed life is not just a result of forgiveness. It is a result of the work of the Spirit in our salvation. The same Spirit who raised Jesus Christ from the dead lives in us right now, giving us new life which will be culminated when we receive our glorified bodies in our own resurrection (Rom. 6:10-11). From the moment of our justification to the moment of our glorification, the Holy Spirit is actualizing in us the righteousness, joy, and peace of the kingdom of God. And one day, that process will be fully realized when we receive our glorified bodies in the resurrection of the righteous (John 5:28-29).

Describe the hope offered in these verses concerning people who have “fallen asleep in Christ” (1 Cor. 15:18).

JESUS-CENTERED LIVING

In the current cultural climate, Christians are challenged to become tolerant of “other pathways to salvation.” It is suggested that all paths lead to God and we should learn to coexist with one another in peace. Although the Bible does call us to “live peaceably with all men” (Rom. 12:18), even among those with whom we have significant differences in belief, we must not compromise our own convictions to do so. It is vital that we, as Christians, hold to the belief in Jesus Christ as the only way to God.

However, if we are to be convincing witnesses, the truth of what we believe must be reflected in lives that are centered on Christ instead of self. While we may need to be bold at times in expressing our faith, we must always allow the love of God to flow through us. That love was demonstrated by the giving of His Son, Jesus Christ, so that all who believe in Him “should not perish, but have everlasting life” (John 3:16).

Daily Devotions

M. God Is My Salvation (Psalm 62:1-8)

T. God’s Everlasting Mercy (Psalm 103:11-17)

W. Everlasting King (Isaiah 9:2-7)

T. Preach the Kingdom of God (Luke 9:1-7)

F. Salvation by No Other Name (Acts 4:8-12)

S. Jesus Is the True God (1 John 5:19-21)

Adopted from the Evangelical Sunday School Lesson Commentary 2020-2021.

WHO IS GOD?

websitebuilder@1and1.de — Sun, 25 Jul 2021 14:50:57 GMT

WHO IS GOD?

1. God Is Revealed in Creation (Genesis 1:1-2; Psalms 19:1-4; 139:7-10, 14; Isaiah 40:12-14; Romans 1:18-20)

2. Judge of Right and Wrong (Romans 2:12-16; Ephesians 4:17-24; 1 Peter 1:13-16)

3. Personally Involved Creator (Acts 17:16-34; Hebrews 11:6)

Central Truth: Because God is Creator, every person is morally responsible to Him.

Focus: Analyze Scriptural teachings regarding the nature of God, and proclaim Him as Creator and supreme moral authority.

Evangelism Emphasis: Because God is Creator, every person is morally responsible to Him.

Text: “Without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him” (Hebrews 11:6).

INTRODUCTION

Who is God, what is He doing, and how are we involved? Those are three critical questions that must be answered by anyone who desires to be a faithful Christian disciple. How authentic Christianity responds to those questions is what sets it apart from all other religious and philosophical systems in the world.

The focus of this lesson is largely on the first question, although the other two are always in view. Who is God? More specifically, what kind of being is God? Is God moral? Is God personal? What is the relationship between God and the created order? What can we actually know about God? And how are we to live in light of these things?

Thankfully, God has chosen to make Himself known to us. He has revealed Himself and His attributes in a variety of ways. If we are to be faithful Christians, we must avail ourselves of all the means God has made Himself known to us in order to deepen our relationship with Him. This is a lifelong task.

Despite the amount of time we spend in study and reflection on who God is, we will always find ourselves facing a mystery. But this mystery is not meant to be solved. It is a mystery that should lead us to worship our God of whom it is said, “The heaven and heaven of heavens cannot contain thee” (1 Kings 8:27), yet who chooses to be mindful of us. If your study results in a greater sense of awe about His majesty and goodness, chances are you are on the right track.

I. GOD IS REVEALED IN CREATION

A. God Is Above and Beyond His Creation (Genesis 1:1-2)

“In the beginning God” is the premise for everything that will follow in Scripture. The existence of everything is preceded by the presence of God. Before Creation, God is present.

The first thing God does is separate light from darkness, calling the light “Day” and the darkness “Night” (Gen. 1:3-5). Thus began linear time. God’s creation lives an existence marked by the passing of hours, days, and years. We have no concept of any other way of being. But God exists in eternity (outside of linear time).

God did not create because He needed something; He needs nothing outside of Himself. He willingly created out of the overflow of the love experienced among the persons of the Holy Trinity. But even after the events recorded in Genesis 1 and 2, we must still understand that God exists outside and apart from His creation. This is what we mean when we say God is transcendent .

This is an important point we must lock in to our thinking about God so we can avoid the error of pantheism. Pantheism is a view that reduces God to being part of the created order. But God is not part of or one with His creation. He is wholly “other than” His creation. Furthermore, creation does not “seep” or “leak out” of God in any fashion. On the contrary, God brought creation into being out of nothing ( ex nihilo ) merely by His powerful word. Therefore, it is unbiblical to refer to any part of the created order as divine. Creation is finite; God is eternal. Without God there is no creation. On the other hand, God without creation is still God. Creation exists in time. But before time began, God is “I Am”; and after time ends, God still is “I Am” (see Ex. 3:14).

The idea of God’s transcendence means we cannot completely fathom God in His essence. We cannot think His thoughts. We do not have His perspective. His knowledge is beyond our comprehension. Truly, in every way, He is God and we are not.

B. God Is Near and With His Creation (Psalms 19:1-4; 139:7-10, 14)

19:1 The heavens declare the glory of God; and the firmament sheweth his handywork. 2 Day unto day uttereth speech, and night unto night sheweth knowledge. 3 There is no speech nor language, where their voice is not heard. 4 Their line is gone out through all the earth, and their words to the end of the world. In them hath he set a tabernacle for the sun.

139:14 I will praise thee; for I am fearfully and wonderfully made: marvellous are thy works; and that my soul knoweth right well.

We have already established a clear distinction between the essence of God and the created order. From this we know God is “other than” His creation in every way. Yet, Scripture also tells us He is actively involved in and with His creation at all times and in all places. It is important that we understand this to protect against the error of deism. Deism views God as One who created the world and then stepped away from it to allow it to function without Him. This has been likened to how a watchmaker might construct a watch, wind it up, then leave it behind to run on its own. This view incorrectly implies God is completely separated from and uninvolved with the world.

When we look at the heavens (the sky above us), we see God’s handiwork (Ps. 19:1). The NASB translates verse 3 as, “There is no speech, nor are there words; their voice is not heard.” In other words, all of creation speaks without words, giving us a sense of the presence and power of the Creator. This “speech without words” is conveyed throughout the earth (v. 4). This is referred to as natural revelation .

Scripture further reveals creation itself is not what is speaking to the heart of humans; it is the work of God’s Spirit using creation as a means to communicate God’s presence to all who will attend to His voice. The Spirit himself is God, so it is impossible for one to find a place where His presence can be avoided (139:7). He is everywhere at all times (omnipresent).

Scripture also reveals God as personal. Another way of expressing this is to say God is “relational.” He is not an impersonal force. On the contrary, in the Creation account we see He engaged in relationship with Adam and Eve from the beginning, entrusting to them the care of the Garden of Eden. God continues to be mindful of humankind and works among us by the Holy Spirit. It is in Him that we live and move and have our being (Acts 17:28).

The psalmist said the Spirit of God is present “if I go up to heaven” or “if I go down to the grave” (139:8 NLT). No matter where we find ourselves, the Spirit is always ready to lead us and protect us (v. 10). God is worthy of worship because of His marvelous works (v. 14). God’s activity in and with His creation is called His immanence —He is “sustaining and preserving creation generally and more particularly, energizing the wills and souls of the believers” (Van A. Harven).

Flawless Management

God manages perfectly, day and night, year in and year out, the movements of the stars, the wheeling of the planets, the staggering coordination of events that goes on at the molecular level in order to hold things together. There is no doubt that He can manage the timing of my days and weeks.—Elisabeth Elliott

C. God Is Judge of His Creation (Isaiah 40:12-14; Romans 1:18-20)

Isaiah 40:13 Who hath directed the Spirit of the Lord, or being his counsellor hath taught him?

Romans 1:20 For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse.

A proper understanding of God’s transcendence and immanence help us to understand how and why God is the only rightful judge of His creation. He did not need the counsel of others as He shaped creation according to His perfect will and plan (Isa. 40:12-13). In the same way, He needs no one to guide Him to a greater knowledge of what is just and true (v. 14).

Everything God created, He declared to be “very good” (Gen. 1:31). This means all things were in right relationship with God and with all other things. God gave Adam and Eve free will to choose how to conduct their own lives, but He desired for them to rely on Him to guide them into all truth. Thus, they were instructed to avoid eating from the Tree of Knowledge of Good and Evil. The temptation of the serpent toward Eve was to eat of that tree so they would “be like God, knowing good and evil” (3:5 NKJV). In effect, by eating the forbidden fruit, Adam and Eve were making a declaration of their independence from God’s righteousness. Instead, they would determine for themselves what they should and should not do.

By their choice to sin, Adam and Eve “suppress[ed] the truth in unrighteousness,” using the language of Romans 1:18 (NASB). The choice to live our lives based on our own understanding of truth and righteousness is at the heart of what we mean by the term “sin nature.” Sin is a choice to reject God’s loving presence in our lives, which cuts us off from the source of life and truth. Not only is this saying we do not need God to tell us how to live, we are calling into question His inherent goodness and justice. In doing so, our affections are distorted, and our life becomes self-centered rather than God-centered. The results are disastrous and not in keeping with God’s original intent in creation.

In verses 19 and 20, we are told God has not kept to Himself the knowledge of what is right and true. He has actively revealed it to all humankind from the dawn of Creation. Before a single word was written on a page, God was at work revealing Himself to us. He holds us responsible for the light of revelation we have received from Him.

Why are all people “without excuse” (Rom. 1:20)?

2. JUDGE OF RIGHT AND WRONG

A. All Humanity Must Face God as Judge (Romans 2:12-16)

12 For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law.

16 In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.

Biblically speaking, there are only two groups of people in the world—Jews and Gentiles. Jews were given the Law to guide them in what it meant to be God’s special people. Gentiles did not have the benefit of the revelation provided by the Law, but they were the recipients of the revelation God provided to all humankind in creation.

In this passage in Romans, Paul groups Jews and Gentiles together concerning the issue of God’s judgment. No one is excepted. Gentiles have sinned “without the Law” (v. 12 NASB) and, as a result, would perish apart from the Law, reaping in themselves the consequences of their choices, which have been made known to them by God’s natural revelation. The Jews have sinned “under the Law” (NASB) and are condemned by the consequences inherent in the Law.

Compare the message of Romans 2:16 with 1 Corinthians 4:5.

B. The Holy Judge Offers Holiness (Ephesians 4:17-24; 1 Peter 1:13-16)

Ephesians 4:22 That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; 23 And be renewed in the spirit of your mind; 24 And that ye put on the new man, which after God is created in righteousness and true holiness.

1 Peter 1:15 But as he which hath called you is holy, so be ye holy in all manner of conversation; 16 Because it is written, Be ye holy; for I am holy.

The answer to the “sin problem” outlined in Romans 1 and 2 is found only in the person and work of Jesus Christ. It is important to stress that when we speak of salvation in Christ we are not just referring to the forgiveness of sin. Salvation is an end to an old way of life and the beginning of a new one. “If anyone is in Christ, he is a new creature; the old things passed away; behold, new things have come” (2 Cor. 5:17 NASB). Therefore, this salvation must of necessity have a moral impact on the life of the believer.

Humans are moral creatures. This means we are capable of making decisions based on a sense of right and wrong as opposed to being limited to acting instinctively. But that moral nature was corrupted in the Fall, resulting in people leading vain, dark, ignorant, blind, dirty lives (Eph. 4:17-19). Thus, we must be renewed. And, part of the renewing of the Spirit in the life of the Christian is moral renewal. We must “lay aside the old self” and “be renewed in the spirit of [our] mind” (vv. 22-23 NASB). We are saved by grace through faith, but by faith we must also “put on the new man, which . . . is created in righteousness and true holiness” (v. 24).

It must be stated here that the term holiness does not refer to a moral code. If we reduce holiness to a moral code, the first question we must ask is, “Whose moral code will we reference?” Even claiming to reference “God’s moral code” creates difficulties because of the multitude of interpretations readers of Scripture have concerning such things.

Instead, we should think of holiness in terms of “Christlikeness.” Holiness is not a result of our efforts to suppress sinful behaviors. Instead, holiness comes as we behold the Lord through the ministry of the Holy Spirit. As we do this, we are being transformed into the image of Christ “from glory to glory” (2 Cor. 3:18). Peter says to “fix your hope completely on the grace to be brought to you at the revelation of Jesus Christ” (1 Peter 1:13 NASB). Because of this grace, we are called as obedient children to no longer conform ourselves to our former way of living, which was governed by the lusts of the carnal nature (v. 14). By relying on His sanctifying grace, we can respond faithfully to the command of God to “be ye holy; for I am holy” (1 Peter 1:13-16).

Holiness Defined

By holiness , I mean not fasting . . . or bodily austerity, or any other external means of improvement, but the inward temper, to which all these are subservient, a renewal of the soul in the image of God—a complex habit of lowliness, meekness, purity, faith, hope, and the love of God and man.—John Wesley

3. PERSONALLY INVOLVED CREATOR

A. God Is Near and Found by Those Who Seek Him (Acts 17:16-34)

24 God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands; 25 Neither is worshipped with men’s hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things; 26 And hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation; 27 That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us: 28 For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring.

The religions of the world exist as pathways seeking to access the divine. Some believe the pathway to salvation is found in transcending the body through meditation, suppressing physical desires, and becoming one with the universe. Others believe the path of salvation is marked by good works. All such pathways will ultimately lead to despair, because they fail to adequately deal with the problem of our fallen, sinful nature. In such approaches, the onus is placed on people achieving salvation in their own strength, while divinity is somewhere “out there” waiting on them.

The God of the Bible is different in that His desire is to dwell with us. He has come to us in the person of Jesus Christ. All of creation is charged with the presence of the Holy Spirit. As Paul preached to the philosophers at the Areopagus in Athens, truly in Him “we live, and move, and have our being” (Acts 17:28). Athens was a “city full of idols” (v. 16 NASB) where philosophers debated religious concepts (v. 21). Paul declared “Jesus, and the resurrection” (v. 18), which was new to them (v. 19). Paul said God is the Creator of all things (v. 24) and cannot be helped by human hands (v. 25). He is sovereign over the affairs of humankind (v. 26) and will be found by those who seek Him (v. 27).

Let us refer back to the terms discussed earlier in the lesson— transcendence and immanence . Our God is transcendent —He is holy, He is “other than” His creation. But our God is also immanent —He is with us. One of the Biblical names for God is Immanuel , which means “God with us” (Isa. 7:14; Matt. 1:23).

The crux of the matter is this—God is not hiding from us. He is making Himself known at all times and in all places. However, we cannot come to Him on our terms. Instead, as Paul told the people of Athens in Acts 17, “Therefore having overlooked the times of ignorance, God is now declaring to men that all people everywhere should repent” (v. 30 NASB) and put their faith in the resurrected Jesus (v. 31). “Some began to sneer” at Paul’s message, others wanted to hear more, while “some men joined him and believed” (vv. 32, 34 (NASB).

Faith Requires an Object

The term faith is thrown around a lot in and out of Christian circles. When a person is faced with a difficult situation, they are often exhorted to “have faith.” But this begs the question, “faith in what?” Faith requires an object. It implies trust and loyalty to a person or an idea. If we aren’t careful to specify the object of our faith, we end up with the unhelpful resolution of just having “faith in faith.” For this reason, it is important to become more familiar with God—the object of our Christian faith.

B. Faith Gives Us Access to God (Hebrews 11:6)

6 But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.

Now we come to the point of contact between our need and God’s provision. Faith is the means by which we access the rich treasures of God’s grace. It is not merely a mental assent whereby we “sign off” on some doctrinal statement, or merely say we “believe” in Jesus. Faith is much more than that.

Hebrews 11:6 says we first must believe God really exists. There are three special ways to do this. We come to God through His Word, through worship, and through prayer.

Next, we must believe He keeps His promises; that “he is a rewarder of them that diligently seek him.” Diligence in our seeking God is like Enoch walking with God continually (v. 5). As Corrie ten Boon said, it is not a matter of having “ great faith in God, but of having faith in a great God .”

Believing God pleases Him. Hebrews 10:39 tells us God has no pleasure in the person who shrinks back from Him in fear and unbelief. But He does have pleasure in the person who simply believes Him. In fact, He welcomes us to approach His throne with boldness, “that we may obtain mercy, and find grace to help in time of need” (4:16).

What does it mean to “diligently seek” God?

OUR PRESENT GOD

It is not accurate to say God is hiding from us or is simply watching us from a distance, uninvolved in the world He created. The Scriptures we have studied in this lesson have revealed to us a God who desires to be known by us. From the beginning, God has acted to reveal Himself in creation. He then gave Moses a greater revelation in the Law. God also spoke to His people through His prophets. But His most specific and direct self-revelation has come to us in the form of the Son of God, the second person in the Holy Trinity—Jesus Christ. The Scripture says of Jesus, “In Him dwells all the fullness of the Godhead bodily” (Col. 2:9 NKJV). If we are to truly know God, we must look to the Son.

Daily Devotions

M. God’s Sign to Israel (Exodus 31:12-17)

T. The Unfathomable Power of God (Isaiah 40:25-31)

W. God’s Everlasting Love (Jeremiah 31:3-9)

T. The Lord, Our Righteous Judge (2 Timothy 4:6-8)

F. Christ Took Our Judgment (Hebrews 9:24-28)

S. God Created Everything (Revelation 4:6-11)

Adopted from the Evangelical Sunday School Lesson Commentary 2020-2021.

PAUL'S PRAYERS FOR CHURCHES

websitebuilder@1and1.de — Sun, 18 Jul 2021 14:57:14 GMT

PAUL'S PRAYERS FOR CHURCHES

1. To Know God in Fullness (Ephesians 3:14-21)

2. To Abound in Love (Philippians 1:3-11)

3. To Live Worthy of the Lord (Colossians 1:9-14)

Central Truth: Christians should pray for one another to know God, show love, and live exemplary lives.

Focus: Study three of Paul’s prayers for believers and trust God to fulfill them in our churches.

Evangelism Emphasis: God can deliver unbelievers from the power of darkness into Christ’s kingdom.

Text : “For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding” (Colossians 1:9).

INTRODUCTION

Paul’s prayers for three different churches are addressed in this lesson. These three letters (along with Philemon) are often called the Prison Epistles, because they were penned when Paul was under house arrest in Rome (around AD 61-63).

Each church was facing similar and unique situations. Ephesians does not address substantial false doctrines but, rather, emphasizes the Church is the body of Christ. Paul addresses the perception that the Gentile Christians were less or inferior to or differentiated by God from the Jewish Christians. While in prison, he proclaims their liberty and status in Christ (see 2:14-22). The prayer closes out the explication or teaching section (chs. 1-3), which serves as the foundation for the application (chs. 4-6) of God’s will and provision.

The Philippian church went above and beyond in their partnership with Paul. The epistle provides a beautiful picture of what the relationship between a spiritual father and the congregation should look like. They had supported and strengthened Paul, and he does the same in his prayer for them. The Colossian church faced serious doctrinal errors that Paul confronts in love. They faced what is prevalent in today’s society: Everything is relative, and combining teachings from many religions provides a “better” philosophy; morality is based on one’s opinion, rather than the Word.

All of the churches had a common need: encouragement to remember what Christ has done through Jesus Christ and a reminder that God is still the ultimate authority, no matter what we think or face. Today’s climate and culture is not dissimilar to that of the first century. The church universal (and some congregations!) is divided by political and theological issues. Paul’s prayers are as pertinent now as they were twenty-one centuries ago.

The three prayers share some common concepts that are addressed in depth in section 1 and alluded to in the following two prayers. Each of the prayers could easily be a complete lesson. It would serve us all well to go back through all seven prayers of this unit theme and study aspects that need to be addressed in our lives and included in our prayers.

1. TO KNOW GOD IN FULLNESS

A. Be Strengthened Through the Spirit (Ephesians 3:14-19)

14 For this cause I bow my knees unto the Father of our Lord Jesus Christ, 15 Of whom the whole family in heaven and earth is named, 16 That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man; 17 That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, 18 May be able to comprehend with all saints what is the breadth, and length, and depth, and height; 19 And to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God.

Grammatically, verse 14 finds its subject in verse 1 (“I [Paul]”), which confirms it is his prayer. Verses 2-13 are one long parenthetical statement about God’s purpose and Paul’s apostolic calling to the Gentiles. “For this cause” (v. 14) emphasizes a purpose that includes an element of divine favor. It can refer back to those verses (vv. 2-13) or the entire epistle to this point. Either way, the focus is twofold. First, it stresses God’s unsearchable mysteries, wisdom, love, and the vast scope of His redemptive plan. Second, it assures and confirms to the Ephesian church that they are included and accepted in that plan. By God’s grace and desire, they are now securely in the body of Christ. When Paul reflects on the Father’s love and provision (seen in and provided through Christ), there is but one proper response: “I bow my knees.” It is an act of humility, reverence, and worship.

Verse 15 is the only place Paul uses this term for “family.” The term can be understood two different ways: (1) Paul is teaching that every family universally composes God’s creation; or, (2) the reference is to one entire family; that is, every person who finds identity through a relationship with Christ is part of the family of God. The first view is possible. Everyone is part of God’s creation and is blessed through Christ (see Gen. 12:3; Acts 3:25). However, not everyone is in a righteous relationship with God and, thus, part of His family.

The second rendering seems more plausible. Paul does not refer to those apart from Christ in familial terms. This designation is reserved for those who are part of the “household” of faith (Gal. 6:10; Eph. 2:19) or blood relation (1 Tim. 5:8). Paul provides the key to understanding in the word “named” (Eph. 3:15). “From whom” (NKJV) refers back to the Father (v. 14). Paul is bringing together every redeemed person (past and present) who finds their identity in Christ through the Cross. Those in the past looked forward to the redemptive work of God; those in the present (and future) look back on what Christ provided (see Rev. 13:8). Because we are identified as His, we are accountable to Him (Acts 27:23-25).

Our relationship brings both provision and possibilities. Paul desires that God, on the basis of His infinite resources (“riches”) emanating from His majestic power and splendor (“glory”) would provide six spiritual blessings to the Ephesians (3:16). First, he expects them to grow strong with spiritual power (see Col. 1:11). This is accomplished as they yield themselves to the presence and continual work of the Holy Spirit. The Spirit gives us the freedom to move from weakness and fear to mutual love and strength. It is specifically “the inner man” that Paul wants strengthened; this refers to the highest aspect of our being that seeks after God, desires the eternal over the temporal, and fully embraces the work of God in our lives (Rom. 7:22; 2 Cor. 4:16). At times, we may lack the capability to implement it. Paul specifically believes they will receive the ability God places within those who honor Him. Thus, they can move from knowledge to application.

Second, Paul fully anticipates the presence of Christ will inhabit (or make a home) in the believers’ hearts, as they exercise the belief (“faith”) that He is and does what Scripture reveals (Eph. 3:17a). Faith in Him is a source of spiritual power—a living, dynamic, mental, volitional, and spiritual endeavor that results in the reality of an intimate relationship. It appropriates (grabs hold of) the provision of God’s grace for our lives. Faith is absolutely necessary and commanded, but it is not the ultimate expression of our spiritual relationship.

Third, they must be firmly planted, developing deep roots (v. 17b; cf. Matt. 13:6) and have a deep, strong foundation (“grounded”; see Matt. 7:24-25) “in” the prevalence and application of love. Love is the ultimate (fullest and most perfect) expression and essence of our relationship with God (Matt. 22:37-39).

Fourth, Paul prays that the Ephesians may have the spiritual and mental capability (“able to”) to fully understand and seize (“comprehend”) the vast expanse of God’s love that penetrates every corner and every dimension of creation, including fellow believers from whom they can draw strength and revelation (v. 18). The language indicates there may be times that we must forcefully grasp the expanse of God’s love. This is dependent on our being appropriately fixed on the proper foundation of the previous verse. Each prayer desire of Paul builds upon the previous aspect of the prayer, that together a proper perspective will be established.

Fifth, inseparably linked to the above is the need “to know the love of Christ which passes knowledge” (v. 19 NKJV). Paul’s understanding of “know” is linked to an Old Testament term ( yada ). This knowledge is an intimate and experiential encounter, rather than mere mental awareness of a fact. It is the term used for marital intimacy (Gen. 4:1) and full spiritual comprehension (3:7). This love cannot be fully expressed through human language and ability (1 Cor. 2:9-16).

Finally, the goal of all Paul’s desires is that believers may “be filled” to overflowing with nothing but Christ and His provision (“the fullness of God,” Eph. 3:19). This allows us to enter spiritual dimensions previously unknown and unattainable through human means (Col. 2:9-10). This state does not place the focus on us, but reflects God (Eph. 4:24). This is accessible only through prayer and total submission.

As Christians, how is our spiritual depth reflected in our spiritual height?

B. A Doxology (Ephesians 3:20-21)

Paul’s prayer embraces his hopes for them and teaches them (and us) about God’s love and provision. The result is in an outburst of praise. This doxology concludes the prayer and is a consistent and appropriate response when we reflect on God. “The power” at work in us is the same magnificent power that raised Christ from the dead and subdued every other power or force (Eph. 1:15-23). Therefore, nothing can separate us from His love (Rom. 8:31-39), and we have been enabled to operate within that power through Christ (Phil. 4:13).

The Father must receive majestic praise and honor “in the church,” local and universal, as the community of the faithful (Eph. 3:21). Anything less is sinful (missing the mark). “In” implies (1) He receives the glory “within” the Church, gathered together in worship; and (2) the Church should be the “instrument” that is the reflection and visible expression of God’s glory when present in the world (see v. 10). This is accomplished through the agency of the Son (see Heb. 13:1-16) across all time, space, and eternity. Paul concludes with the affirmation that this is not only possible, but he expects it to happen (“amen”).

In Paul’s prayer, we have seen the Trinity at work in the life of the believer. This brings the fullness of who God is (love, life, and holiness) into our lives. Because of the grace shown us, He deserves nothing less than our dedication and praise in action wherever we are.

Glorifying God’s Grace

God’s purpose in our redemption is not simply to rescue us from hell, as great a work as that is. His ultimate purpose in our salvation is that for all eternity the Church might glorify God’s grace.—Kyle Idleman, Grace Is Greater

2. TO ABOUND IN LOVE

A. Grateful Remembrance (Philippians 1:3-8)

3 I thank my God upon every remembrance of you, 4 Always in every prayer of mine for you all making request with joy. 5 For your fellowship in the gospel from the first day until now; 6 Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ.

Following Paul’s customary salutation to the church (1:1-2), he records an encouraging and unique sentiment (v. 3). Every time the church entered his thoughts, it produced thankfulness for them and gratitude to God for His work in their lives and their response and acceptance thereof. He usually expressed thankfulness for the churches in the epistles written to them, but this is the only place he uses this personal and encompassing phrase. This church held a special place in his heart. That is a great legacy for us to embrace and emulate. Further, whenever he does think of them (“always”), especially during prayer, he joyfully intercedes on their behalf (v. 4). “Every prayer” conveys that every time he brought petitions before God on behalf of others, he brought requests for them also. He reinforces the requests with the same word, stating that each time he made those requests, it produced an emotion of joyful rejoicing (“with joy”; see 2:2).

He informs them of the reason for this gladness (v. 5). They chose to be active and engaged participants (“fellowship”) with him. The term Paul uses ( koinonia ) suggests they did not see themselves as simply generous supporters (though they were; see 4:18), but as partners with him in spreading the magnificent and life-changing news (“gospel”) of Jesus Christ. They had done this from the time he first preached the Gospel to them, approximately ten years earlier (see Acts 16:11-40). Further, he expresses (Phil. 1:6) he was completely persuaded (“confident”) of two things: (1) Their foundation was sure because it was created by the redemptive provision (“good work”) of Jesus Christ. (2) What He started, He would bring to wholeness and perfection (see 1 Thess. 5:23-24). This sanctifying process (laying down our desires to embrace His love and will), however, is not completed until “the day” Jesus Christ appears and we are completely transformed.

The Philippian saints had a righteous (“right” NKJV) and deeply emotional (“in my heart”) relationship with Paul (v. 7). They supported him financially, prayerfully, and emotionally through three distinct aspects of his legal process: (1) They walked alongside of him (“partakers”) when he was in prison (“bonds”). (2) They accompanied him during his “defense” proceedings before a judge. (3) They were there when he presented evidence to confirm his innocence (“confirmation”). This legal process was because of the Gospel. Notice, Paul does not call them “partakers” of his affliction, but rather, partners with him in “grace”—the totality of God’s redemptive interaction with humanity. For this, he was willing to suffer—and so were the Philippians. It is no wonder they held such a special place in the deepest, most emotional part of his being (“affection of Jesus Christ” v. 8 NKJV).

How did Paul support the Philippian believers, and how did they support him?

B. Petitions for Abundance (Philippians 1:9-11)

9 And this I pray, that your love may abound yet more and more in knowledge and in all judgment; 10 That ye may approve things that are excellent; that ye may be sincere and without offence till the day of Christ; 11 Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God.

Paul’s prayer for the Philippians shifts from thanksgiving to specific petitions on their behalf (v. 9). He uses the common term for prayer that is a time of communion between the redeemed and the Redeemer, but he reveals that event also can include making specific concerns known to God (“that,” literally, “in order that”).

First, Paul reveals “love” is the source and foundation of who we are, for love is the foundation of God’s interaction in our lives (1 John 4:7-12, 19). There are four Greek terms for “love”: (1) eros ,

love on the physical or elementary plane; (2) storge , family affection; (3) philia , warm personal friendship or deep affection; and (4) agape , the core of the entire person as centered in Jesus Christ, the source, guiding force, and boundary (fence) for all relationships; therefore, it is God’s dimension of love, and anything that usurps that love (pride) or is substituted in its place (idolatry) is sin. (Only philia and agape are in the Geek New Testament.) Agape , used here in Philippians 1:9, does not negate but, rather, enhances the other forms of “love.” Paul (and Christ) wants them to richly and abundantly, beyond measure, overflow with that love (“abound”; see also 2:2-4).

Second (1:9-10), with abounding love as the motivation and gatekeeper of who they are, he prays that they grow in (1) “knowledge” resulting from the process of discovering, learning, and coming to full understanding of Paul’s goal for them; (2) “all discernment” (NKJV), the ability to clearly perceive and, thus, completely understand an issue; (3) the ability to carefully examine and determine (“approve”) the good (urgent) from the things that are truly important (“excellent”). All this is building toward the ultimate goal of a full comprehension of and surrender to Christ and His kingdom and the implications such knowledge has for them (see v. 11). Paul’s grammar makes clear that this prayer is very possible and fulfillment is expected, but it is not automatic. They must actively participate in the process, if they are to be “sincere”—that is, without hidden motives—and free from stumbling or causing offense to others (“blameless” NIV) when Christ returns.

Third, the goal is that they become living proof of “the fruits of righteousness” overflowing in and through their love (v. 11). Righteousness is a multifaceted term. Here it points to a right standing before God (Gen. 15:6) that results in a right relationship with God (Matt. 6:33). That, in turn, produces right relationships with others (“fruits”; see also 1 John 3:10). We can say that righteousness is given, caught, and taught, but it all finds its source and supply in Jesus Christ! Note Paul’s prayer addresses us as a unity (mind, soul/heart, spirit); therefore, these prayer petitions are joined together and are not multiple-choice!

As we become the fulfillment of this prayer’s intent, it results in “the glory and praise of God” (Phil. 1:11). This can be interpreted two ways: (1) it brings glory and produces praise for God; or, (2) the glory and praise is given by God. This is known as Pauline ambiguity , perhaps intentional to make the reader think of the implications.

No Excess in Love

The desire of power in excess caused the angels to fall; the desire of knowledge in excess caused men to fall; but in love there is no excess, neither can angel or man come in danger by it.—Francis Bacon

3. TO LIVE WORTHY OF THE LORD

A. Foundational Attributes (Colossians 1:9-11)

9 For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding; 10 That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God; 11 Strengthened with all might, according to his glorious power, unto all patience and longsuffering with joyfulness.

Paul received word the Colossian church was dealing with some serious doctrinal issues (1:4, 7), which are introduced in this prayer and expounded more fully later in the epistle. It concerned him deeply; doctrinal errors cannot be allowed to continue (“for this cause,” v. 9). He and his companions (“we,” see vv. 1, 7) remained in a continual attitude of concerned prayer for them. The first section of the prayer addresses three specific areas.

First, Paul’s desire was for a proper theological understanding (v. 9). He desires that they may “be filled” with a full understanding (“knowledge”) of God’s perfect desire (“will”) for them. Also, He desires they would come to accept that will through a special understanding that results in skillful activity (“wisdom”) and spiritual (not fleshly) comprehension (“understanding”). He understood some things are beyond natural ability and desired that the veil of human limitation would be removed. Human ability sees the barriers surrounding our abilities. God’s revelation breaks through and transcends those limitations.

Second, he desired the application (living out) of that proper theological knowledge (v. 10). It is not enough to know; we must be and we must do. A proper walk with God always produces fruit, and the communion that occurs during that proper walk always results in “increasing in the knowledge of God.”

Third, Paul desires for them ability that enables and complements the understanding and application of God’s knowledge (v. 11). This is not natural capability, but supernatural strength and ability that is experiential in nature. This further emphasizes the spiritual knowledge of Christ is not mere head knowledge or mental assent; it encompasses truths that result in a synergetic relationship with God which brings His praiseworthy and prevailing strength (“glorious power”) into their lives in a personal, yet tangible, and mutually beneficial dimension in their lives. He concludes this section of the prayer with an expectation that three additional qualities will be produced in their lives: (1) “all might,” come what may (“great endurance” NIV); (2) fortitude that desires long-term goals, rather than immediate reprieve (“longsuffering”); (3) a charming and gracious attitude and outlook on life that finds favor with God (“joyfulness”). What Paul prays for is only possible through prayer (2 Thess. 1:11).

How Do You Want to Be Remembered?

The three churches Paul prayed for were all remembered fondly by him. A few years ago, I was given a difficult exercise to complete. It included writing down separately how I wanted to be remembered by my wife, daughter, grandchildren, extended family, and colleagues. It then asked if my current actions would produce those memories. The goal was to align my actions with my desired results. How do you want to be remembered? Prayer enables us to see ourselves as God sees us and provides the power for any necessary change.—R. Keith Whitt

B. A Redemptive Review (Colossians 1:12-14)

12 Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light: 13 Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son: 14 In whom we have redemption through his blood, even the forgiveness of sins.

Paul reminds the Colossians of the redemptive provision of God already active in their lives, which causes him correctly to give thanks to the One who made it possible and provides what follows (v. 12). First, God has “qualified” us (NKJV). We are chosen by divine intervention to be incorporated into and recipients of (“partakers”) all the benefits (“inheritance”) that are given to the larger body of “saints in light” (v. 12). “Saints” are those who have been called “out of darkness into his marvellous light” (1 Peter 2:9; 1 Cor. 1:2).

Second, the Father has rescued (“delivered”) us out of the authority (“power”) of hell’s dominion and reach (Col. 1:13). Saints are no longer part of this earth’s world order, but now belong to the kingdom of Christ, the Son of His love (Dan. 7:13-14; Rev. 7:14-17).

Third, through faith in Jesus Christ’s salvific work (shedding of His blood) we have “redemption” (Col. 1:14). We have been rescued from the bondage, released from its effects, and set free from its penalty. To further underscore what has been provided, Paul adds “the forgiveness of sins.” To quote a line from Cowper’s hymn, “There is a fountain filled with blood, drawn from Immanuel’s veins; And sinners plunged beneath that flood, lose all their guilty stains!” This is the complete opposite of salvation by works. Paul understood some obeyed the Law with a superficial obedience in an effort to produce righteousness (Phil. 3:9). The acceptance of God’s grace in one’s life should produce fruit as a result of salvation, not to earn it. God deserves nothing less.

As believers, what has God “qualified” us for (v. 12 NIV)?
What has God “rescued” believers from (v. 13 NIV) ?

THE PURSUIT OF GOD

The world around us accepts no limits in the pursuit for knowledge in the sciences and humanities. Should we as children of God settle for a less-than-possible understanding of and relationship with God? Jesus said we should be baptized into the name and character of the Father, the Son, and the Holy Spirit (Matt. 28:18-20). He was not talking just about a formula pronounced in a baptismal service, but becoming more like the persons of the Godhead, as well as relying on the provision from each Person. Prayer and prayerful study of the Word is the only way this can happen. Until it does, can we truly help others?

Daily Devotions

M. That I May Know Thee (Exodus 33:12-17)

T. Love the Lord (Deuteronomy 6:4-9)

W. Find the Knowledge of God (Proverbs 2:1-7)

T. Exhortation to Live Worthy (1 Thessalonians 2:8-13)

F. Increase in Love (1 Thessalonians 3:9-13)

S. Abound in the Knowledge of God (2 Peter 1:2-8)

Adopted from the Evangelical Sunday School Lesson Commentary 2020-2021.

JESUS' PRAYER OF SURRENDER

websitebuilder@1and1.de — Sun, 11 Jul 2021 14:56:17 GMT

JESUS' PRAYER OF SURRENDER

1. The Garden of Sorrow (John 18:1; Luke 22:39-40; Matthew 26:36-38)

2. Submission to the Father (Matthew 26:39-41; Mark 14:35-36; Luke 22:41-42)

3. The Anguish of Jesus (Matthew 26:42-44; Luke 22:43-44; Matthew 26:45-46)

Central Truth: Jesus demonstrated surrender to the will of God.

Focus: Discover the significance of Christ’s surrender in the Garden and fully submit to God’s will.

Evangelism Emphasis: Unbelievers must surrender to Christ to be saved.

Text: “[Jesus] said, Abba, Father, all things are possible unto thee; take away this cup from me: nevertheless not what I will, but what thou wilt” (Mark 14:36).

INTRODUCTION

Jesus’ prayer of surrender at Gethsemane is found in the Synoptic Gospels (Matthew, Mark, Luke) and the Gospel of John’s brief allusion to the event. Synoptic means “to see together.” The first three Gospels contain parallels that are found in the other two. Inspiration (“God-breathed”) does not mean the Spirit overtook the writers and made them recording robots. The Spirit inspired all the writers using their unique perspective, personality, language skills, and audience’s need to record a multifaceted account of Jesus’ life, death, and resurrection. God saw no need for three exact accounts of the same message. It is similar to looking through a crystal at an object. As you turn the crystal, you see different aspects of the same scenery, but from a different viewpoint. The scenery has not changed, just your perspective. So it is with the Synoptics. A good chronological Bible is a useful tool in studying the Gospels.

This lesson allows us to study each evangelist’s account for the details included, then examine the other evangelists’ narratives and gain a fuller picture of what happened in the garden. For example, John notes the location of the garden, but does not record the prayer and its details. He alone, however, records the High Priestly Prayer of Jesus, which occurred just prior to this event in Jesus’ life. We have all four Gospels; therefore, we have both meaningful prayers as an example for us to follow. For this lesson and where feasible, Matthew’s account will serve as the primary text for studying the additional details provided by Mark and Luke.

This prayer of surrender occurred after the Last Supper and just before Jesus’ betrayal and arrest. It is difficult to grasp and convey the intensity of this prayer in human language. Jesus is unique in so many ways that it is impossible to catalog, but this prayer and the circumstances surrounding and motivating it stand at the pinnacle. No other person on earth has ever faced the weight of humankind’s sin and punishment, while enduring God’s wrath (Isa. 53:1-12). Only through prayer could He surrender to the task before Him (Heb. 5:7-9). He is the example of submission and obedience we must follow.

1. THE GARDEN OF SORROW

A. The Garden in the Dark Valley (John 18:1)

1 When Jesus had spoken these words, he went forth with his disciples over the brook Cedron, where was a garden, into the which he entered, and his disciples.

John alone records the location of “a garden” (or “a plentiful valley”) near or part of the Kidron Valley (“Cedron” in KJV). Kidron means “dark” or “not clear,” as the brook in the valley became raging in wet weather. The garden was located between the east wall of Jerusalem and the Mount of Olives. Matthew and Mark identify the “place” as “Gethsemane” (Matt. 26:36; Mark 14:32), whereas Luke identifies by its location near the Mount of Olives (Luke 22:39). The terms used in the Gospels reveal it was “an enclosed area,” like a walled garden. Some traditions suggest it was part of the estate belonging to Mary, the mother of Mark (see Acts 12:12). Whoever the owner was, Jesus and His disciples were free to stay there on their visits to Jerusalem (see Luke 21:37; 22:39).

The name Gethsemane means “oil press.” Given its close proximity to the Mount of Olives, it would have been in an area where oil was extracted by placing the olives in a press and squeezing the oil out. This “crushing to produce oil” imagery, especially in light of what happens in the garden, should not be lost on the reader.

The area has a rich Biblical history. It may have been David’s royal garden (Neh. 3:15; a place where a king’s beauty can be seen). He crossed the area weeping intensely and barefoot, when fleeing from Absalom (2 Sam. 15:23, 30; a place of intense sorrow and betrayal). Asa destroyed his mother’s pagan idols there (1 Kings 15:13; a place where Satan’s power is destroyed). The priests placed any unclean thing from the Temple there, including pagan altars from Jerusalem (2 Chron. 29:16; 30:14; a place of cleansing and submission). Athaliah, the wicked daughter of Ahab and Jezebel, was slain there (2 Kings 11:16; a place of death). During Josiah’s reign, a cemetery for commoners was placed on one side of the valley (2 Kings 23:6; a place where the marginalized are remembered). Archeologists suggest royalty was buried on the other side (a place where a King dies to self). The imagery and significance of the area is rich and brought together in Jesus Christ.

Are you following Jesus step-by-step as His disciples were doing?

B. A Charge to Prayer (Luke 22:39-40)

39 And he came out, and went, as he was wont, to the mount of Olives; and his disciples also followed him. 40 And when he was at the place, he said unto them, Pray that ye enter not into temptation.

Jesus “came out” of the upper guest chamber of the house in which He ate the Last Supper (Matt. 26:26-30; cf. Luke 22:11), washed the disciples’ feet, taught about the Holy Spirit, and prayed (John 13—17). He left there and walked “to the Mount of Olives,” where the garden of Gethsemane was located. Luke specifically points out this was the norm for Him (“as He was accustomed,” 22:39 NKJV). Some translate the term he uses as “habit”; however, that term carries a suggestion of performing a function without engaged thought. It is better understood as “a pattern of behavior” or “intentional conduct.” Jesus often came to this garden. It was His place of prayer in Jerusalem (John 8:1). Judas knew the place (18:2); thus, it was a place familiar to the disciples. Prayer should be desired, consistent, and intentional in our lives—engaging mind, body, and soul.

Luke observes that “his disciples also followed him” (22:39), for they truly were followers of Christ. They had followed Him previously in good and bad times. They were choosing to follow Him now, knowing what was about to transpire and that they were not exempt from the process (see Matt. 26:31-35). Were they perfect as they followed Him? No. But, they “continued” following Him (Luke 22:28).

Arriving at “the place,” He gave them specific instructions to “pray” (v. 40). It is not a suggestion, but a command. He has just prayed for them (John 17:6-19). Now they are instructed to pray for themselves. He was about to leave them, and it was an important lesson for them to grasp. Jesus uses an inclusive term for prayer. It is a presenting of one’s self before the presence of God for fellowship, communion, and formation. They are to present themselves to God, humble themselves in His presence, and receive His provision through prayer in order that they “may not enter into temptation” (Luke 22:40 NKJV). To use a Pentecostal analogy, Jesus wants us “prayed up,” so we do not place ourselves in a position to be tempted. Can we ask Him to help us in the midst of temptation? Certainly! However, it is better to avoid a battle than fight our way through it.

Word-Powered Praying

The best way to pray is to open the Bible and pray Scripture back to the Lord, claiming His promises and asking that He strengthen and guide [us] in obeying His Word.—Billy Graham

C. Unprecedented Agony (Matthew 26:36-38)

36 Then cometh Jesus with them unto a place called Gethsemane, and saith unto the disciples, Sit ye here, while I go and pray yonder. 37 And he took with him Peter and the two sons of Zebedee, and began to be sorrowful and very heavy. 38 Then saith he unto them, My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with me.

In the garden, Jesus instructed the disciples, less Judas, to “sit” while He prayed (v. 36). He was assigning them a specific place to remain. It has been suggested they were to sit in a position of watchful prayer. There are many prayer positions found in Scripture. The need can determine the position we take in prayer, whether prostrate, standing, kneeling, sitting, or a combination thereof. This enabled Him to go “pray over there” (v. 36 NKJV), which defines a specific place slightly removed from their assigned location.

Leaving the eight disciples, He called Peter, James, and John (v. 37; “two sons of Zebedee,” see Mark 1:19). These are often called the “pillar apostles” in commentaries, because of the close relationship Jesus had with them. They alone among the disciples witnessed Jesus’ transfiguration (9:2). Because of the burden of sin and death He was carrying, some believed He desired close friends to repel feelings of total isolation. Often, we view only the deity of Christ and forget He was also fully human, subject to all our emotions and fears (Heb. 4:15; Phil. 2:5-11).

Jesus hid His emotions until separated from the main group and in the safety of His three companions. The three had seen His intense glory; now they see His intense pain. Matthew 26:37 notes He was “sorrowful.” This is great internal distress that inflicts physical pain. It can also carry the idea of being “oppressed” by Satan (Acts 10:38). Mark, probably from Peter’s eyewitness account, utilizes the term “troubled” (Mark 14:33 NKJV), which refers to a penetrating fear. Both observe He was “very heavy.” This concept carries two ideas: (1) an excessive distress that affects the mental state, such as depression; and (2) a forceful sense of loathing. With the full weight of the world’s sin placed on Him (1 Peter 2:24; 1 John 2:2), Jesus was very candid with the three, revealing that at the core of His humanity (“soul”), He was “exceedingly sorrowful” (Matt. 26:38 NKJV). This is a different Greek term than the previous verse. The term used here means to be “overwhelmed with grief,” so penetrating that He felt the presence of death. Anticipating His own death for our sakes, He was dying moment by moment, being pressed on every front—physically, emotionally, and spiritually.

Since Jesus Christ needed friends to pray with Him in the garden, how important is it to ask others to pray with us (and for us to pray with others)?

2. SUBMISSION TO THE FATHER

A. Deliverance and Submission (Matthew 26:39; Mark 14:35-36; Luke 22:41-42)

Matthew 26:39 And he went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt.

Mark 14:35 And he went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass from him. 36 And he said, Abba, Father, all things are possible unto thee; take away this cup from me: nevertheless not what I will, but what thou wilt.

Luke 22:41 And he was withdrawn from them about a stone's cast, and kneeled down, and prayed, 42 Saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done.

All three Gospels observe Jesus withdrew from the three disciples a little farther. Luke’s account is very descriptive (22:41). “Withdrawn” is the same term used to describe swiftly removing a sword from a covering or tearing one’s self from the embrace of a friend. Luke further adds it was “about a stone’s throw” (NKJV). This would provide enough space for privacy, but still be close enough to be heard by the disciples. All the accounts reveal that finding His desired place, He fell to the ground on His knees and bowed His face to the ground and prayed.

It is a prayer of great anguish. There are three elements to His initial prayer. First, He addresses His prayer to the Father in an intimate manner. Matthew’s account utilizes the phrase “O my Father (v. 39). Mark provides the Aramaic “Abba,” which is a term of intimacy (v. 36). Aramaic was the common language for Israelites in the first century, so it is the foundational term behind all three accounts. Some define it as “Daddy.” This can miss the deep sacredness attached to the term. There is no one English term that adequately captures the full range of meaning in this title. It is an expression of endearment; it is not a nonchalant name. He is our Abba Father, not our sugar daddy.

Second, Jesus seeks an alternative option to what He is about to face. Matthew 26:39 records Jesus’ plea “if it is possible,” requesting some other way of accomplishing the plan of salvation. Mark 14:35 includes the phrase, but also observes that Jesus wanted all the anguish and turmoil happening at the moment (“the hour”) to disappear (“pass”), noting “all things are possible” for the Father (v. 36). Further, Jesus prays for “this cup” to be lifted from His life. The cup is symbolic of the suffering He was currently feeling and the horrendous death He was about to face. The disciples had been forewarned that the cup was coming (Mark 10:38). He drank from it for us (Isa. 51:22). Later in the Passion narrative, we find this cup was fully embraced and accepted (John 18:11).

It is also a paradoxical cup. The Gospels record the satanic efforts at work to bring Jesus to the cross (Luke 22:3; Matt. 27:1). Ironically, this is the same plan the Father had (see John 19:11), but for a very different reason and outcome. The raw emotions of Jesus are on full display in this passage. He knows exactly how we feel, no matter the circumstances (Heb. 2:9-18).

Third, this prayer includes Jesus’ total submission to the Father’s redemptive plan and will: “Yet I want your will to be done, not mine” (Matt. 26:39 NLT). This is the pattern of prayer for us to follow. We can bring our grievances, desires, and even our requests for the Father to answer, but there must come a time when we, like Jesus, yield our all to Him. We must seek His will through prayer in order to understand and receive the ability to do His will.

Courageous Prayer

Prayer becomes a flat and arduous business when we refuse to obey the leads and lights that God has given us. Prayer must be followed by the courage to act.—Ernest T. Campbell

B. Willingness and Weakness (Matt. 26:40-41)

40 And he cometh unto the disciples, and findeth them asleep, and saith unto Peter, What, could ye not watch with me one hour? 41 Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak.

The language here does not indicate the length of time that passed from Jesus’ initial acceptance of the Father’s will and when He came to check on Peter, James, and John. It did not necessarily happen immediately. He may have laid on His face, seeking the Father’s will, strength, and guidance, perhaps even silently (see Pss. 4:4; 46:10). It was during this period that He received strength (Luke 22:43). The total period from the beginning of the prayer until He returned was an hour (Matt. 26:40). Finding them all asleep, Jesus singles out Peter, the usual spokesman for the group (see John 6:67-68). He was also the first to verbalize who Christ is and the foundation He provides (Matt. 16:16-18).

The next part of the narrative is often viewed as a sharp rebuke of the disciples, perhaps unjustly. Certainly, they were admonished for sleeping during His very difficult hour, but Luke in particular adds an explanation that puts the disciples in a different light. He notes that Jesus “found them sleeping from sorrow” (Luke 22:45 NKJV). Sorro w can be physical pain caused by deep grief; it can also be great mental and emotional distress due to uncontrollable circumstances. This provides additional insight for Jesus’ declaration concerning the desires of the spirit and flesh. The disciples were not lazy and unconcerned; they were suffering. Knowing exactly what they were feeling, Jesus instructs them to stay alert (“watch”) and “pray” (Matt. 26:41), for that is where the required strength would originate to keep them from temptation and tribulation. This echoes and reinforces the Lord’s Prayer (see Luke 11:4).

Explain Jesus’ statement, “The spirit indeed is willing, but the flesh is weak” (Matt. 26:41).

3. THE ANGUISH OF JESUS

A. Prayer for Strength (Matthew 26:42-44)

42 He went away again the second time, and prayed, saying, O my Father, if this cup may not pass away from me, except I drink it, thy will be done. 43 And he came and found them asleep again: for their eyes were heavy. 44 And he left them, and went away again, and prayed the third time, saying the same words.

Jesus returns to prayer for a second time. Again, He addresses the Father in a term of intimacy and relationship; however, this time He does not request deliverance from the cup of suffering and death. The language indicates He now understands and accepts that this was not possible. It is momentous shift from His initial prayer. This underscores the revelatory aspect of prayer. God reveals, directs, and speaks during our communion with Him (2 Sam. 7:27; 1 Cor.14:13). Jesus embraces the necessity of the cup and that it is His to accomplish (“drink”). This term not only means to physically drink a liquid, but also to receive something into the soul that refreshes and strengthens (Matt. 6:25; John 4:10). This emphasizes two aspects: (1) the will of God can be difficult, but embracing it brings the strength necessary to accomplish it; (2) a bitter cup for Jesus became a source of refreshing, strength, and life for us. His acceptance of the Father’s will duplicates exactly the prayer He taught the disciples, literally, “Be done now and forever Your will!” (author’s translation). It is a bold declaration of purpose, determination, and victory, rather than a prayer of hope.

Jesus again returns to the three disciples and finds them asleep. Both Matthew (26:43) and Mark (14:40) note their “eyes were heavy.” The burdens they were currently encountering, and were yet to face, affected them physically (Matt. 20:22-23). Mark reveals they woke up and did not know how to respond to Jesus (14:40), who returns a third time to embrace the issue and receive strength (Matt. 26:44).

Why did Jesus say the same prayer three times? What can we learn from this?

B. Angels and Agony (Luke 22:43-44)

43 And there appeared an angel unto him from heaven, strengthening him. 44 And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground.

Some of the modern versions omit these verses because they do not appear in some early manuscripts (or the other Gospels). Therefore, they are thought to be a later addition to the Biblical text. We do not have the originals written by the Gospel writers, so the extant (“currently known to exist”) manuscripts are compared to determine the most accurate text. They are accepted as authentic and inspired here for three reasons. First, Luke has a distinct (often medical) vocabulary that is found here, consistent with the rest of his Gospel. Second, the passage reflects Luke’s emphasis on the extraordinary agony of Jesus during the Passion event, especially in this prayer. Third, while many manuscripts are available for comparison, early manuscripts cannot be the only determining factor. The Qumran discoveries (Biblical manuscripts found in the desert) revealed that even later Old Testament manuscripts were accurate. We may not have discovered all the manuscripts of Luke that exists—the search is ongoing. While textual criticism is important, consistent language and theology carry sufficient weight to accept this passage as inspired and authoritative.

As noted, Luke’s account focuses on the spiritual agony of Jesus (and the disciples!) in prayer and not the specific content of the prayer; we have Matthew and Mark for that. Therefore, it is difficult to determine exactly when this angelic visit occurred. However, the timing does not affect the significance. An unnamed angel appeared to impart needed physical strength to Jesus. Gabriel appeared to Daniel, during his prayer time (Dan. 9:21). It is difficult to believe an angel of lesser rank among the heavenly hosts would appear to the Son of God to provide strength. The strength was an absolute necessity as the unprecedented mental, physical, and spiritual anguish resulted in the capillaries bursting under His skin, producing bloody sweat that dropped to the earth (see Lev. 17:11).

Divine Agents

God’s angels are real and powerful agents who serve God as messengers, warriors, or executioners of His wrath. They are characterized by obedience and perfection in the execution of their commanded duties.—David M. Griffis

C. Peace in the Midst of Conflict (Matthew 26:45-46)

45 Then cometh he to his disciples, and saith unto them, Sleep on now, and take your rest: behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners. 46 Rise, let us be going: behold, he is at hand that doth betray me.

Upon Jesus’ third return, the issue is settled and the cup embraced. He assures the disciples everything is settled and the time is at hand for the plan to be implemented. The Sinless One would be placed into “the hands of sinners.” His destiny was embraced and encouraged. It is a contrast between the events in two gardens (Eden and Gethsemane). Reckless defiance of God’s will introduced sin into the history of the world (Gen. 3:1-24). The prayerful obedience of Jesus brought deliverance to the world (Rom. 5:12-21). Rebellion (sin) against God’s desires is prideful and egocentric; submission to God’s plan is humble and theocentric. Rebellion asks, “What’s in it for me?” Submission pronounces, “Not my will, but Yours, God!”

How could we be tempted to betray Jesus, and how can we overcome such a temptation?

SURRENDER TO GOD’S WILL

Jesus prayed; the disciples slept. He alone stayed strong during the events of the difficult hours that followed. Coincidence? The valley can be a place of depression and defeat, or it can be a place of prayer and power. It cannot, however, be avoided. It is the place where we wrestle with self and sometimes with God, bringing Him our fears, concerns, and desires. But if we truly pray when we leave, we leave prepared to do His will.

Practice Needed

A pastor encountered an irate church member one Sunday. “My husband was sick! I called you and you didn’t answer!” she said. The pastor wisely asked her, “What did you do?” She replied that she prayed for him. “Good!” the pastor said. “He obviously needed the prayer and you certainly needed the practice!” (Based on a story by Walter P. Atkinson)

Daily Devotions

M. Surrender to the Call (Isaiah 6:1-8)

T. Reluctant to Surrender (Jeremiah 38:17-23)

W. Totally Surrendered to God (Daniel 3:14-25)

T. Deny Yourself to Follow Jesus (Matthew 16:24-28)

F. Surrender to God's Will (Acts 21:10-14)

S. Submit to God (James 4:7-10)

Adopted from the Evangelical Sunday School Lesson Commentary 2020-2021.

Photo by Stacey Franco on Unsplash .

CHRIST'S HIGH PRIESTLY PRAYER

websitebuilder@1and1.de — Sun, 04 Jul 2021 15:13:22 GMT

CHRIST'S HIGH PRIESTLY PRAYER

1. “Father, Glorify Thy Son” (John 17:1-5)

2. “Keep Them From the Evil” (John 17:6-19)

3. “That They All May Be One” (John 17:20-26)

Central Truth: Jesus Christ’s prayer details His desire for His followers.

Focus: Analyze Jesus’ high priestly prayer and trust Him to fulfill His desires for us.

Evangelism Emphasis: Unity in the Church testifies of the power of Christ.

Text: “The glory which thou gavest me I have given them; that they may be one, even as we are one” (John 17:22).

INTRODUCTION

The Gospel of John has been accurately described as a pool in which a child can wade and an elephant can swim. It can be read and understood by a new believer; it can also confound a Bible scholar. Most of the Bible is like this. There is much below the surface that keeps us digging into passages for deeper enlightenment, encouragement, and application. An example of this is reading a well-known passage, suddenly having an “aha!” moment, and seeing something previously unseen. The Holy Spirit works to illuminate the Word for us.

This lesson, continuing the examination of the great prayers of Scripture, focuses on “Christ’s High Priestly Prayer.” This description is believed to be used first by Cyril of Alexandria in the early fifth century AD. The idea behind this title is that Jesus’ prayer correlates to His priestly function, seated now at the right hand of the Father, ever living to make intercession for us (Rom. 8:34; Heb. 7:25). While this is true, we must not forget this was prayed on earth, prior to His resurrection. It may be a subtle reminder that we must first operate in the role before we can occupy a particular spiritual office, complete with title.

Others note that it is also prayer of consecration. The Gospel of John can be divided into two basic sections: (1) the Book of Signs (chs. 1-12); and (2) the Book of Glory (chs. 13-21). Jesus’ prayer completes what is commonly designated as the farewell material (chs. 13-17) in the Book of Glory. Here, Jesus is preparing His disciples for His impending death and departure from the earth. Thus, He is consecrating Himself for the task ahead and praying a prayer of sanctification for His disciples (then and now).

Jesus’ prayer of intercession and consecration serves to remind us that the Word and prayer must be intertwined. It also encourages us, as it reveals how valuable we are to the Father, Son, and Holy Spirit.

1. FATHER, GLORIFY THY SON”

A. The Hour Has Come (John 17:1-3)

1 These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee: 2 As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him. 3 And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.

At the conclusion of Jesus’ instruction to the disciples about the coming Holy Spirit (John 14—16) and just before His betrayal (ch. 18), He offers a significant and powerful prayer. “These words” (17:1) is often used in John’s Gospel in reference to the collective words of Jesus (7:9; 8:20, 30; 18:1); further, they are also equated with Jesus’ works (14:10; 17:8). His words are inspired by the Spirit and produce life, even today (6:63).

One of the Holy Spirit’s functions is to take the words and works of Jesus and emphasize their relevance, enabling us to believe in the unlimited extensiveness of Jesus’ ability. Further, the Spirit expands and illuminates the words of Jesus for us as believers (14:25-26; 15:26-27; 16:12-15).

The original language reveals the High Priestly Prayer was prayed in the disciples’ presence. This happened just before Jesus’ Gethsemane prayer. Jesus utilized the traditional Jewish posture and attitude in consecratory prayer, looking up toward heaven, most likely with hands stretched upward (John 17:1; see also Pss. 28:2; 123:1). He addresses the Father in one of the most intimate and simple forms of address. “Father” acknowledges humility, submission, familiarity, and approachability.

Jesus urgently states “the hour has come” (John 17:1 NKJV). The time of glorification had arrived in the earthly life of Jesus (cf. 2:4; 12:23). Through His obedient death and resurrection, He would become the glorious Mediator between the Father and all humankind (1 Tim. 2:5; Heb. 12:24). This redemptive work is an act of praise and adoration, bringing glory to the Father.

Verse 2 of the text establishes Christ’s “authority over all people” (NIV). This phrase reveals that every person who has lived, is alive today, or ever shall live is subject to His dominion. That is the utilization of power and authority to act, restricted only by His will and character. The goal of His dominion and the glorification of the Father is the impartation of “eternal life” through His life, love, and holiness. This is the absolute fullness of life that originates from and is imparted by God to those who believe in Christ (Ps. 16:11; 2 Peter 1:3-4). We often live in spiritual poverty, while ignoring our gifts from God. On the basis of the phrase “to as many as You have given Him” (John 17:2 NKJV), and a few other misunderstood passages, some teach that only a select few are chosen by the Father for inclusion in the Kingdom and “given” to Christ. This teaching is contrary to the Word and character of God. All who respond positively to His offer of salvation are given to Christ (Acts 2:21; Rom. 10:13). God wants all to be saved (2 Peter 3:9). And those whom He foreknew would accept His gracious gift of salvation are the “elect” (1 Peter 1:2; Titus 1:1) and are predestined or foreordained (on the basis of His foreknowledge) and chosen to be His children (Eph. 1:4-5; Col. 3:12).

The abundant and everlasting “life eternal” is based on and emanates out of relationship with the Father and Son (John 17:3). Two truths stand out. First, eternal life comes only through knowing God. The oft-quoted fallacy (opinion stated as fact), “We are all God’s children,” is false and dangerous. We are God’s creation, but relationship makes us His children. To “know” God is possible only through intimate knowledge, not mere awareness of existence (8:19). Second, there is only one “true God” (see 1 Cor. 8:5-6), who exists eternally as the triune Godhead; namely Father, Son, and Holy Spirit. Each Person has a role in our salvation: (1) The Father is the architect of redemption (Ps. 89:26; Matt. 25:34); (2) the Son is the executor, who accomplished the removal of sin’s penalty and appeased the holiness of God (Rom. 3:23-26; Heb. 9:11-15); (3) the Holy Spirit applies the benefits of the Father’s planning and Christ’s salvific work to our lives (Rom. 8:9-14; Eph. 4:30).

What does this passage reveal about eternal life?

B. Completed Mission (John 17:4-5)

4 I have glorified thee on the earth: I have finished the work which thou gavest me to do. 5 And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was.

Jesus states emphatically that He has “glorified [the Father] on the earth.” This is a common theme in this prayer and throughout the fourth Gospel (12:28; 15:8; 21:19). His entire life on earth has emphasized, revealed, praised, magnified, celebrated, obeyed, and honored the Father. The culmination of this glorification is He “finished the work” given to Him (17:4). He perfectly accomplished His task that was soon to be concluded on the cross (19:30). He was “the Lamb slain from the foundation of the world” (Rev. 13:8), glorifying the Father, and would soon “be glorified in his saints” (2 Thess. 1:10).

Jesus requests that the Father honor Him in the throne room of heaven by restoring Him to the preincarnate state of glory He had before the world existed (John 17:5). This verse teaches the preexistence of Christ (also, v. 24). This fact is found at the beginning of John’s Gospel (1:1-3). It was no longer necessary for Him to be on earth, for the completion of His mission was at hand. He longed to be with the Father again. The fulfillment of this is confirmed by Stephen, who looked up when “the heavens [were] opened” and saw Christ, “the Son of Man standing at the right hand of God” (Acts 7:56 NKJV).

Son and Father

When Jesus spoke of God as His “Father,” it was the expression, not of an idea, but an experienced relationship. In His communion with God—reflected particularly in prayer—He knew Himself to be the Father’s Son. . . . This interpersonal communion was the source of His assurance that “I and the Father are one” (John 10:30 NIV).—Patrick H. Reardon, The Jesus We Missed

2. “KEEP THEM FROM THE EVIL”

A. God’s Character Revealed (John 17:6-8)

6 I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word.

Throughout His mission on earth, Jesus revealed (“manifested”) the name of the Father (v. 6). That is, He made it possible for individuals to see the character and nature or the very essence of who the Father is. It has been stated in this series on prayer that the essence of God is revealed and governed by three primary attributes: love, life, and holiness. The love of the Father is revealed through the gift of His Son as the sin offering for the world (John 3:16). That He is life is seen in the provision of biological (Gen. 2:7) and abundant life (John 6:33; 10:10). Sin offended the holiness of God, but Jesus, who revealed that holiness, also makes us holy (1 Thess. 4:7) and takes away the wrath of God for our failure (5:9). The entirety of His ministry on earth was dedicated to this revelation.

“The men” is referring to the disciples, who were called “out of the world” (John 17:6). These had been chosen by the Father, given to Jesus, and were obedient to the Word. They had been called out of darkness into the light and ministry of God. Jesus’ prayer here should encourage all who follow Him. At times, the disciples were slow to comprehend, tempestuous, territorial, a bit power-hungry, and acted rashly without thinking. Yet, they were chosen by the Father to accompany the Son during His time on earth. They were also entrusted to continue that mission.

In spite of all of their shortcomings, Jesus places an emphasis on the disciples’ obedience. This is not meant to minimize our failures, but to emphasize it is the intent of our hearts and totality of our lives that form who we are. We own our mistakes, ask for forgiveness, and make sure they are not repeated, but refuse to be defined by them.

The disciples were firmly convinced that Jesus’ words and works were those of God and not an itinerant teacher hawking a new philosophy, so common in those days (v. 7). They truly understood that He is the Son of God and what He does is from the Father. This verse underscores the sovereignty of God to accomplish His will. In these often dark and discouraging days in which we live—and especially as the time of Christ’s return grows nearer—it can be easy to wonder if this world is out of control. This reminds us that God is still God and His plan is being executed.

Like the disciples, we must hear the Word of the Father, embrace the truth Jesus gives, and believe in His work and the One who sent Him (v. 8). Knowledge leads to faith (Eph. 4:13; 2 Peter 1:5). Some have proclaimed the more education you have, the less of God you have. This is an ignorant (lacking knowledge) statement. Paul and Luke were highly educated, yet men of great faith and spirituality. Education is a tool—nothing more, nothing less. It is what you do with it that makes it effective or destructive. Certainly, wrong education can affect us negatively. However, that is no excuse for taking an uninformed approach to the Word. We must study the Word thoroughly (2 Tim. 2:15). Like the disciples, we must “receive” (strive to obtain, personally take hold of, and incorporate) the Word into our hearts and allow it to inform our faith and form us in the image of Christ. We want the character of the Father revealed in us too!

How did the Twelve come to faith in Jesus (v. 8)?
How did the Twelve live out their faith in Jesus (v. 6)?

B. Preserved by Prayer (John 17:9-12)

11 And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are. 12 While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled.

Jesus clarifies He is praying specifically for these disciples the Father had given Him (v. 9). The term “pray” conveys the idea of asking, but also carries a sense of intense need. Some suggest it is “begging” God for something specific. Regardless, He is explicitly interceding on behalf of the disciples in particular, and not “the world.” This contrast between the inhabitants of the earth, especially those who rejected Him (see 1:9-10) and the disciples and/or Jesus is a common theme in the fourth Gospel (e.g., 8:23; 13:1; et al.). It appears previously (17:5-6) and throughout the majority of this prayer (vv. 9-18, 21-25).

The disciples are singled out because of relationship, which provides identity, purpose, provision, and redemption. They are a gift from the Father to the Son (see v. 6), yet they are a reciprocal possession, belonging to both Father and Son (vv. 9-10). Jesus states, “I am glorified in them.” The theme of glorification is continued from earlier verses of this prayer. At this point in the narrative of Jesus’ life, there are limited examples of the disciples bringing glory to Jesus (Matt. 16:16; John 6:68-69, both of these in private). Their acceptance of Christ as the Messiah and His message was, in itself, a manifestation of glory. Jesus was presenting a future projection of what they would accomplish, which seems to be true throughout the prayer.

Verse 11 of the text provides the circumstances behind this prayer. Jesus, again speaking of what is to come, states He is “no longer in the world . . . and I come to You” (NKJV). He knows His course of redemptive action. “But these are” contrasts the disciples’ location with their position. They are in the world, but not of the world. It also reinforces the theme of other-worldly seen in previous verses (vv. 5-6, 9), which will be treated in-depth below (see exposition on v. 17).

The title “Holy Father” (v. 11) appears only here in Scripture. It is an appropriate description of the Father, who declared, “I am holy” (Lev. 11:44). In Jesus’ prayer, it may be a reminder of who He is and a form of encouragement for all disciples. In contrast to the corruption of “the world,” the Holy Father is able to deliver us and keep us holy and separate from worldly corruption and influence. This is highlighted by “Keep through Your name those whom You have given Me” (John 17:11 NKJV). As the Father and Son are in unity (“one”), Jesus desires that the disciples desire and attain that type of unity. It does not come naturally for human beings; it requires prayers with feet.

During His time with the disciples, Jesus preserved and protected the disciples through the power, provision, and protection of the divine “name” (v. 12). This is a declarative prayer: asserting what has been and praying that it may continue. He notes that “none of them is lost [except] the son of perdition,” and this was necessary to fulfill Scripture. Perdition means “destruction” or “ruin.” Obviously, this is a reference to Judas Iscariot, the betrayer (6:71). This raises the question: Did Judas have a choice? Yes. God knew Judas’ heart and freewill choices long before he was born. For that reason, he was chosen to fulfill the Scriptures.

Describe the “keeping” power of Jesus (vv. 11-12).

C. Preservation in the World (John 17:13-19)

13 And now come I to thee; and these things I speak in the world, that they might have my joy fulfilled in themselves. 14 I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world. 15 I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil. 16 They are not of the world, even as I am not of the world. 17 Sanctify them through thy truth: thy word is truth. 18 As thou hast sent me into the world, even so have I also sent them into the world.

Jesus reinforces the petitions prayed above and requests that His “joy” (“inner gladness,” “rejoicing,” “state of blessedness”) may be made complete in the disciples (v. 13). He knows they will continue to face open hostility that intends to inflict loss (“hated,” v. 14). He requests their protection from “the evil one” (v. 15 NKJV; see 8:44), but not deliverance from their circumstances. They have a mission to complete, like Him, and cannot be completely delivered out of the world until it is complete (17:18).

Jesus continues the stark contrast between His kingdom and the world order (v. 16). Jesus asks the Father to “sanctify them” (v. 17). Sanctify is a combination of two Greek words: not and this earth , thus, “not of this earth” (as verse 16 emphasizes). Sanctified ones do not embrace this earth’s value system. There is positional or initial sanctification that happens when we are cleansed by the blood of Christ (1 Cor. 6:11). There is also practical or progressive sanctification that happens each day—or should! (1 Thess. 5:23; Eph. 5:25-27). Drawing from a Wesleyan analogy, initial sanctification chops down the sin tree; progressive sanctification deals with the sin roots. The last half of John 17:17 teaches the role of the Word in the sanctification process. “Through” or “by” (NKJV) connects the desired result (sanctification) with the means (“Your word”). Jesus has consecrated Himself to this task (v. 19). If you are struggling with sin, immerse yourself in the Word.

Jesus’ Prayer List

You and I, as disciples of Jesus, are at the receiving end of Jesus’ prayers. Jesus is praying to the Father for us—for you, for me. We tend to ask, “How should I pray?” We don’t ask, “How should I receive prayer?” Yet we are here today because Jesus has prayed for us.—Leonard Sweet

3. “THAT THEY ALL MAY BE ONE”

A. Unity Among All Disciples (John 17:20-21)

20 Neither pray I for these alone, but for them also which shall believe on me through their word; 21 That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me.

Everything Jesus has previously prayed for the Twelve applies to all disciples who embrace Christ (v. 20). There is no distinction made between those who hear Christ personally and those who hear of Him through others. Our unity with God must be patterned after the unity between the Father and the Son, as must our unity with one another (v. 21). This visible message of unity in conjunction with the message of Christ is necessary for the world to be convinced and accept Christ and the Father who sent Him.

Faithful Intercessor

A boy attended a Sunday school class taught by a dedicated woman and learned much. Later, he became a pastor in a different state. After several years, he attended a camp meeting in the state he was raised and encountered his childhood teacher. She stated she called his name in prayer every morning at 5 a.m., because God instructed her to do so. It shook him to the core to know that God and his former teacher loved him that much, but it also provided great encouragement. Whom has God placed on your heart to pray for each day?

B. Love, Unity, and Acceptance (John 17:22-26)

22 And the glory which thou gavest me I have given them; that they may be one, even as we are one: 23 I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.

The nature of Christ’s “glory” (v. 22) is interpreted by verses 5 and 24. It is tied to unity. The unity of the Father and Son enables us to be “perfected” into one, or made complete in our relationships with God and one another, as we dwell in Christ and receive the love of the Father (v. 23). This message of love and unity is the one Christ wants the world to see and embrace (13:35). This will require a divine empowerment and extraordinary effort on our part in today’s world and culture. The Church appears to be many things today, but unified is not among them. Miracles still happen, however! Jesus’ prayer is a reality that will be fulfilled! The question is, What are we doing to help bring it to pass?

Jesus moves from requesting to expressing His “desire” (17:24 NKJV). The fulfillment of Christ’s glorification is not complete until every saint the Father has given to the Son—past, present, future—is “with me where I am” (v. 24b). Only then will we be able to see, survive, and comprehend His full glory (Rev. 7:9-17). Again, we are reminded of the eternal preexistence of Christ and the integral, loving relationship of the Godhead that predates all creation (John 17:24c).

Verses 25 and 26 form the conclusion of Jesus’ prayer. He uses another title for the Father that is found only here in Scripture, “righteous Father” (v. 25). This is most likely an appeal to (1) the justice of God, whereby those who are Christ’s do not suffer the same fate as the world, which rejects His provision; and (2) the presence and relational provision of the Father, through the mediatorship of Christ. The love of the Father for the Son is now bestowed on all those who love the Son (v. 26). What a powerful concept! The close of the prayer is a reminder that Christ dwells in us—the hope of our glory (Col. 1:27).

Why is Christian unity so important?

FULFILLING GOD’S DESIRE

The High Priestly Prayer of consecration encapsulates a powerful pattern for us to embrace, but also delineates profound teachings about Jesus and the Father that should be studied and incorporated by those called by His name. It should serve as a source of encouragement and comfort, for now He is seated at the right hand of the Father and “always lives to make intercession for [us]” (Heb. 7:25 NKJV). Further, we have the Holy Spirit who walks alongside of us to lift us up, guide, and encourage us to be more like Christ.

Daily Devotions

M. Moses Prays for Israel (Numbers 14:11-20)

T. Choose Obedience and Live (Deuteronomy 30:11-20)

W. Unity Among Believers (Psalm 133:1-3)

T. Call to Unity (Philippians 2:1-4)

F. Jesus Intercedes for Us (Hebrews 7:22-26)

S. Resist the Devil (1 Peter 5:6-9)

Adopted from the Evangelical Sunday School Lesson Commentary 2020-2021.

A PATTERN FOR PRAYER

websitebuilder@1and1.de — Sun, 27 Jun 2021 14:32:15 GMT

PRAYER FOR WISDOM

1. Christ Teaches How to Pray (Luke 11:1-4)

2. Christ Teaches Persistence in Prayer (Luke 11:5-10)

3. The Father Gives the Holy Spirit (Luke 11:11-13)

Central Truth: Jesus Christ modeled the best way to pray.

Focus: Reflect on and apply Christ’s teaching about prayer.

Evangelism Emphasis: Pray for opportunities to win the lost to Christ.

Text: “Lord, teach us to pray” (Luke 11:1).

INTRODUCTION

This lesson provides a detailed examination of the importance of and proper plan for prayer, our approach to prayer, and the result of prayer. A key section focuses on the “Lord’s Prayer.” Technically, this should be known as the “Disciples’ Prayer,” for there is no record of Jesus praying these words. This is, however, the prayer He taught the Twelve, as well as His disciples in the Sermon on the Mount. He is the originator of the prayer; thus, it is called the “Lord’s Prayer.”

Readers of the Gospels will quickly notice that Matthew’s record of the prayer (6:9-13) is longer than Luke’s (11:2-4). Two observations should be kept in mind. First, no one Gospel writer could record every word and action of Jesus. The result would be enormous (see John 21:25). Each of the writers was writing to a specific audience or Christian community; therefore, those things the Holy Spirit deemed pertinent for the audience were included. At times, this means the record of the activity and words of Christ are selective and brief, especially in Luke. Luke focuses on the intent or core section of the message, rather than the entirety. This leads us to the second observation. Matthew chronicles Jesus’ words to His disciples in detail. It seems logical that Luke’s record precedes Matthew’s. If the Twelve had heard the Sermon on the Mount first, there would be no need to ask Jesus for instruction on prayer. Thus, in the Sermon on the Mount, Jesus took what He had taught the Twelve and expanded it to include other areas of need.

The importance of prayer cannot be overemphasized. Relationships live or die based on the effectiveness of communication between those in the relationship. Sporadic communication does not cement a relationship. One-sided conversations filled with a laundry list of wants is not prayer. Prayer is often a struggle. It comes easily during times of desperation and despair. The old saying “There are no atheists in foxholes” speaks to this. However, part of being a disciple is being disciplined, which includes praying when inconvenient or the motivation is lacking. Prayer should be incorporated in our lives with more importance, priority, and determination than all the other things which beg for our attention. It is crucial that we keep our relationship with God meaningful and effective. That requires prayer.

1. CHRIST TEACHES HOW TO PRAY

A. The Correct Request (Luke 11:1)

1 And it came to pass, that, as he was praying in a certain place, when he ceased, one of his disciples said unto him, Lord, teach us to pray, as John also taught his disciples.

Someone observed that Jesus spent His life traveling from one place of prayer to the next place of prayer, and He did mighty miracles along the way. This perceptive observation is confirmed in this verse. Thus, a representative of the disciples asked Him to teach them how to pray. Notice, they did not ask Him how to heal the sick (4:38-39), cast out demons (vv. 40-41), raise the dead (7:11-16), calm the storms (8:22-25), or multiply food (9:10-17), all of which they had seen accomplished. They understood the source of spiritual power. The forerunner of Jesus (John the Baptist) modeled this important practice of prayer and taught his disciples the same.

True discipleship (disciple-making) is a vital, Christ-commanded function of the Church (Matt. 28:19-20). The problem today is, those who compose the Church (individual followers of Christ) often believe someone else (the pastor or another leader) in their congregation should be making disciples. This is not what Christ commanded. We must model what we see in Him! And that is possible only through effective, sincere prayer.

Exactly when did the disciples ask Jesus to teach them how to pray? Why is this significant?

B. When You Pray (Luke 11:2-4)

2 And he said unto them, When ye pray, say, Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so in earth. 3 Give us day by day our daily bread. 4 And forgive us our sins; for we also forgive every one that is indebted to us. And lead us not into temptation; but deliver us from evil.

Jesus began His instruction with a presupposition. He did not say “If you pray,” but “When you pray” (NKJV). “When” is known as a particle of time. It is used to disclose an action is going to happen but does not fix the time of the event. It does not depict uncertainty or imply certain conditions must be met prior to the action’s occurrence. Jesus does not set a fixed time or duration for prayer. We should pray when we are most alert and least distracted. For some, that may be the morning; for others, it may be the evening. We must give God our best time and attention whenever that is.

Jesus also incorporates language that emphasizes our participation. In verse 2, He literally says, “When you yourselves pray for yourselves.” It is an individual, personal action. The disciples perceptively understood they needed to pray for themselves, even though Jesus was also praying for them (John 17:9). We cannot survive on the prayers of others.

There are different terms translated pray in the New Testament. The particular term in Luke 11:2 underscores two aspects. First, it emphasizes presenting yourself before the presence of God. Through prayer, you are granted access into the throne room of Almighty God (Heb. 10:19-23; Eph. 2:18). Second, this aspect of prayer encourages you to present your requests to God. God can handle anything you bring to Him. He just wants you to bring it to Him and leave it there (Ps. 55:22; 1 Peter 5:7). Further, prayer is a decisive and engaged action (“say” or “speak out”), not to be entered into timidly, but with bold conviction and unwavering faith (Eph. 3:12; Rom. 8:15-17).

Jesus lays out the foundation and order of our prayers’ content. He is not providing a firm and fast formulary. That is, He does not expect us to recite only these words when we pray. He is providing a model with priorities, petitions, and content that we can incorporate into our personal prayers.

The first elements distinguish God for who He is and form the basis of our reverent and worshipful approach to His throne. First, our prayers are to be directed to “our Father . . . in heaven.” As our Father, He is our protector and provider. It is from Him that life originates and ends (Gen. 2:7; Jer. 21:8). Heaven is unique in all the universe as the dwelling place of God (Deut. 10:14; Ps. 11:4). This phrase reminds us of whom we are approaching and where He is—and who and where we are.

Second, His name is to be “hallowed.” The primary meaning of the term used is “to sanctify” or “make holy.” Obviously, we cannot “sanctify” the sacred name. We can, however, present ourselves to Him in a way that acknowledges His radical uniqueness, and we can live in a way that reflects the holiness associated with His name by our actions, speech, and attitudes (Lev. 10:3). In Jewish culture the name is equated with the person; thus, His name (as His presence) is to be treated in a reverent manner.

Third, “Your kingdom come” and “Your will be done” (Luke 11:2 NKJV) express a desire for the righteousness, peace, and perfect will of God to reign over all the earth (Isa. 2:2-5). It starts in us.

The next section of the prayer addresses our needs (Luke 11:3), beginning with a request for “our daily bread.” It is right to petition God for physical and social needs. However, the language here emphasizes a dependency on God for all our needs, physical and spiritual, which includes our need for the Bread of Life (John 6:44-51). Further, the emphasis is on a day-by-day dependency, much like Israel’s reliance on the provision of manna in the desert (Ex. 16:15-30). We cannot approach God with the intent of “storing up enough of God” to last until the next crisis or until we have time to work Him into our busy schedules.

The next petition addresses forgiveness of our sins (Luke 11:4). This element seeks release from sin’s destructive presence and the accompanying penalties. Jesus is addressing those who have chosen to follow Him. At salvation, we are transformed from sinners at enmity with God to saints (those called out of sin and its destruction and called unto God, being forgiven and transformed). Scripture is clear that we are no longer sinners. Paul, listing a litany of offenses against God, emphatically declares, “And such were some of you. But you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus and by the Spirit of our God” (1 Cor. 6:11 NKJV). However, we are not perfect and we fail God. These occasional sins (we have been set free from a lifestyle of sin) must be addressed in prayer. Jesus adds an important, nonnegotiable element: if we want to be released from our offenses, we must release others as well who have offended or wronged us (literally, “owe us something,” Luke 11:4). Our forgiveness is a choice of the will (Matt. 18:21-22; Eph. 4:32); feelings follow the decision.

The final petition can be difficult to understand. God does not tempt anyone with sin (James 1:13). Yet, we are instructed to pray, “Do not lead us into temptation” (Luke 11:4 NKJV), which means, “Lead us away from temptation.” Temptation can also be translated as a “trial” (1 Peter 1:6 NKJV) or “proving” (2 Cor. 13:5). The prayer then becomes one of seeking strength during intense trials or proving what we are made of. Faith untested is useless faith (James 1:2-4). Thus, we should pray, “Don’t let us yield to temptation” (NLT) when the enemy comes our way to weaken our faith and affect our place in the Kingdom.

Speaking to God

Whoever only speaks of God, but never or seldom to God, easily leases body and soul to idols. The Christian thus places his whole future in jeopardy by a stunted prayer life.—Carl. F. H. Henry

2. CHRIST TEACHES PERSISTENCE IN PRAYER

A. Persistence Is Crucial (Luke 11:5-8)

5 And he said unto them, Which of you shall have a friend, and shall go unto him at midnight, and say unto him, Friend, lend me three loaves; 6 For a friend of mine in his journey is come to me, and I have nothing to set before him? 7 And he from within shall answer and say, Trouble me not: the door is now shut, and my children are with me in bed; I cannot rise and give thee. 8 I say unto you, Though he will not rise and give him, because he is his friend, yet because of his importunity he will rise and give him as many as he needeth.

Jesus uses two parables (vv. 5-8, 11-12) to underscore the importance and effectiveness of prayer, and to reveal a proper mind-set when we pray. In the first parable, He uses the example of a person receiving an unexpected guest, an empty cupboard, but having a friend living next door (vv. 5-6). Guests, even unexpected ones, were treated with utmost respect and hospitality (Gen. 18:1-8). A host did whatever was necessary to accommodate a guest, including waking up a next-door neighbor to secure food. Most homes during the first century consisted of one room. Everyone slept in the same room and often in the same bed, as here (Luke 11:7). So, any movement affected everyone, including children, who may not go back to sleep easily. The reluctance is therefore understandable.

Jesus teaches us there is a necessary attribute in prayer (v. 8). A friend may not be moved by our condition but can be moved by our importunity, which can be translated “persistence and boldness” (Amp.). The idea is throwing aside all pride and concern for reputation, laying bare our soul and the situation, and tenaciously praying until we receive what we need (18:1-8). He is not teaching that God will ignore us unless we do this. He is teaching we must be so focused and determined in our prayers that we pray as if He will not answer unless we take prayer this seriously. The focus is on our part of the process. It is not designed to change God, but to change us.

How is God like the homeowner in this parable?

B. Persistence Rewarded (Luke 11:9-10)

9 And I say unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. 10 For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.

Jesus further emphasizes the need for persistence with a teaching interjected between the two parables. “I say unto you” is a common formulary in the teaching of Jesus that highlights His authority and the importance of what is to follow. It serves in similar function to the Scriptural use of “therefore.” In each of the actions we are commanded (ask, seek, knock), the emphasis is on a continual action until the proper response occurs.

First, “ask” (or “keep on asking”) focuses specifically on the need, rather than the person asking or the person being asked. This is not minimizing God’s position as the Giver of all things (1 Tim. 6:17). That issue is settled in the beginning of the Lord’s Prayer. Nor does it diminish our part in the process, which is established in the first parable above. It is instruction for us to avoid getting so caught up in the process that we fail to focus on the need. Far too often, prayers are a rambling wish (or complaint!) list, rather than a penetrating interaction with the King that has a specific goal in mind.

“It shall be given you” opens up three distinct aspects of persistent, specific prayer. The first aspect of the response to our prayers is found in what is known as a divine passive. That is, the answer to the prayer comes from God, not us. It shall be “given,” or “released,” to us; it is not something we earn. The direct implication is, we will receive what we need. The second aspect is if we focus on the need with a proper relationship and attitude, God will help us see the real need. What we often think we need is not what God knows is in our best interests. However, through proper prayer, He will allow us to pray for and receive the true need, not just our initial request (Matt. 6:8; Rom. 8:26-27). The third aspect is “it shall be given.” This is the future tense, which means we may not immediately receive what we ask for. It does not, however, preclude an immediate answer. Faith truly is the foundational existence of things hoped for (Heb. 11:1) and endures until completion (Matt. 21:22). Some prayers require time, but we can be sure that present actions always produce future results.

Second, Jesus instructs us to “seek” (or “keep on seeking”). We are to strive toward an intended goal that we may or may not fully comprehend presently. For example, there are times we need to focus solely on seeking God’s presence (Jer. 29:13; Isa. 55:6-7). There may be other times when we search for answers (Prov. 2:1-5). A change of heart may be necessary, at times (see Zeph. 2:1-3). Or, we may seek for a specific answer to our prayers (1 Sam. 1:17). We will find what we seek for, but it may be quite an adventure.

Third, we are commanded to “knock” until the door is opened (or “keep on knocking”). The inference is, we should continue to pursue access until we enter into the presence of the Lord. This includes “pressing through” to the next level of our spiritual journey (see Matt. 26:39). We grow or we die. It is not a lonely adventure, however, as Jesus is standing on the other side of the door, seeking access to our hearts and, thus, the Church (Rev. 3:20). Our prayers are so precious to God that they are offered as incense upon the heavenly altar (5:8; 8:3-4). Prayer is a continual asking, seeking, and knocking until we stand in the throne room of God. God wants to answer our prayers. Jesus confirms this in Luke 11:10. Our emphatic and intentional repetition in prayer will not be ignored.

Persistence Speaks

One of the principal reasons Christians do not persist in praying is the tacit conviction that prayer does not really change anything. . . . Our persistence in prayer reflects how much we trust that God is able, willing, and ready to answer whenever we call on Him for help.—Kelvin Ononghha, Ministry Magazine

3. THE FATHER GIVES THE HOLY SPIRIT

A. Requests and Answers (Luke 11:11-12)

11 If a son shall ask bread of any of you that is a father, will he give him a stone? or if he ask a fish, will he for a fish give him a serpent? 12 Or if he shall ask an egg, will he offer him a scorpion?

Over the years, some “spiritual teachers” have cautioned disciples to be careful about petitioning God. Their belief is God may give us something that may not be good for us. Or, if we approach God with our failures, He will expose them for all to see. This view implies it is better to abstain from asking than to receive something that may negatively alter our lives. This is a flawed view of the character and nature of God and ignorance of the New Testament. The second parable in this passage dispels that line of unbiblical teaching (vv. 11-12). Jesus, appealing to the love a father has for a child, observes that no true father would give a child something harmful (a serpent or a scorpion), when something necessary has been requested (a fish or an egg).

Prayer Paths

In one region of Africa, new converts to Christianity were very diligent about praying. Each had a designated place where they went to pray alone. Private footpaths through the brush led to these “prayer rooms.” When grass began to grow over one of these trails, it was evident the person to whom it belonged was not praying regularly. These new Christians were concerned for each other’s spiritual welfare. Whenever anyone noticed an overgrown “prayer path,” he or she would go to the person and lovingly warn, “Friend, there’s grass on your path!”—Adapted from Our Daily Bread, November 18, 1996

B. Gift of the Spirit (Luke 11:13)

13 If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him?

Following the parable concerning a child’s request for food, Jesus contrasts human nature to that of the Father. “If you then, being evil” can seem a bit harsh at first glance. Evil usually carries the connotation of “wicked,” “morally depraved,” or “malicious.” However, the term used here also refers to those in a “fallen state or condition.” As followers of Christ, we live in the tension between the already-not-yet dynamic (Heb. 2:8). We have been redeemed from sin and destruction (Titus 2:14), but we have not yet been glorified (Phil. 3:20-21). That is, we live in a fallen world, severely affected by sin’s presence. Yet as Christians, we and all creation are eagerly anticipating the time when the effects of sin will be fully eradicated and we will be with Him and like Him (Rom. 8:18-23; 1 John 3:1-3). Even in this fallen world, we still “know how to give good gifts” to our children (Luke 11:13).

Jesus continues the contrast between earthly fathers and the heavenly Father with an emphasis on “how much more” our heavenly Father provides “to those who ask Him” (NKJV). The “Holy Spirit” the Father gives to His children is much more valuable. A parallel version of this verse states the Father will “give good things to those who ask Him” (Matt. 7:11 NKJV). There is no discrepancy between the two verses, as the Holy Spirit is certainly a “good gift” to receive.

This gift is fulfilled in two ways. First, in the order of salvation (the processes and events that take place when we call on the name of the Lord for salvation), the Spirit baptizes us into the body of Christ (1 Cor. 12:13) and seals us as God’s own possession (Eph. 1:13). This is the indwelling of the Spirit in every believer (Rom. 8:9). He is a creative, life-giving force (Gen. 1:2; Job 33:4), who inspires us to accomplish great things for God (Judg. 3:10). He sanctifies us (1 Cor. 6:11), provides guidance (John 16:13), and does a host of other things too numerous to include here.

Second, Christ baptizes us with the Spirit (John 1:33). This is the infilling of the Spirit (Acts 2:1-4), which does not make us “more saved” as a follower of Christ, but prepares and empowers us to accomplish His mission (Luke 24:49; Matt. 29:18-20). This infilling also allows us access to a form of communication beyond our mental capacity (Rom. 8:26-27) and enables us to be more like Christ (Jude 20). His presence in our life is not optional (Eph. 5:18). We have a task to fulfill, and we cannot accomplish it without the Spirit (Acts 1:8).

A side note is in order. Even in this day, some attempt to make a false dichotomy or division between the “Holy Spirit” and “Holy Ghost.” There is no distinction in Scripture. The term “Holy Ghost” never appears in the Old Testament, but “Holy Spirit” does (Ps. 51:11; Isa. 63:10-11). The same word ( ruach in the Old Testament; pneuma in the New Testament) is translated both ways (“ghost” and “spirit”), even in the King James Version. Here, the KJV utilizes “Spirit.” It can be a matter of personal preference to use one term over the other, and that is perfectly fine, but to imply that one term is more spiritual than the other is to do a disservice to Scripture and, thus, the Spirit himself who inspired the Word (Acts 1:16; 2 Peter 1:19-21).

How should our prayer life reflect that God is our heavenly Father?

PRIORITIZE PRAYER

Jesus’ teaching on prayer applied to His twelve disciples in the first century and applies to all of His disciples today. Jesus calls for our fully engaged, boldly confident, and faith-filled participation. Prayer is not optional (1 Tim. 2:8), and it does affect outcomes (James 5:16). There are times our prayers may change the world; there are times our prayers may change only us. Followers of Christ must learn to pray like He taught and exemplified through His own life. We must learn to press through the current distractions until we are in the presence of the One who can answer our needs.

Daily Devotions

M. Determined Prayer (Genesis 32:22-32)

T. Earnest Prayer (1 Samuel 1:9-18)

W. Courageous Prayer (Daniel 6:4-11)

T. Receive the Spirit (Acts 19:1-7)

F. Pray in the Spirit (Romans 8:26-28)

S. Effective Prayer (James 5:13-18)

Adopted from the Evangelical Sunday School Lesson Commentary 2020-2021.

PRAYER FOR WISDOM

websitebuilder@1and1.de — Sun, 13 Jun 2021 14:40:07 GMT

PRAYER FOR WISDOM

1. God’s Offer to Solomon (1 Kings 3:1-5)

2. Solomon Prays for Wisdom (1 Kings 3:6-15)

3. Solomon Shows Supernatural Wisdom (1 Kings 3:16-28)

Central Truth: God freely gives wisdom to those who ask.

Focus: Consider and emulate Solomon’s desire for godly wisdom.

Evangelism Emphasis: Christians who witness to the lost are wise.

Text: “The Lord giveth wisdom: out of his mouth cometh knowledge and understanding” (Proverbs 2:6).

INTRODUCTION

This, our second lesson addressing the important prayers of the Bible, focuses on Solomon’s encounter with God at Gibeah, as he begins his reign as king of Israel (see 2 Chron. 1:1-13). The conditions leading to the founding of Solomon’s rule are detailed in the first two chapters of 1 Kings, providing pertinent information for this lesson.

The Old Testament books are not always in chronological order; therefore, it can be confusing to determine what “Israel” means. For example, originally it was the new name for Jacob (Gen. 32:28). In some contexts, it means the entirety of the Jewish people in their journey to establishing their own nation (see 35:11). This is the context for this lesson. After Solomon’s reign, division enters the kingdom and, eventually, ten tribes pull away and are known as Israel (the northern kingdom), while the two remaining tribes are called Judah (the southern kingdom). The genesis of this disunion begins with Solomon’s spiritual failures later in his life.

In the beginning, Solomon wanted his reign to be blessed of God. He witnessed God’s work in the life of his father, David, during the good and bad times. He determined to consecrate his kingdom to God, and he does so through a royal and extravagant offering unto God (if one can truly be extravagant in worshiping God!). That night God approached him, and a conversation ensued that dramatically changed the remainder of his life. A review of Solomon’s life quickly reveals God faithfully kept His promises to Solomon, although Solomon was not always as faithful in their spiritual relationship.

If the wisest man on the face of the earth could get entangled and off-course, then we understand our own need to walk uprightly (righteously) and circumspectly (cautiously), to use Biblical language (Prov. 28:18; Eph. 5:15). This requires sincere, humble prayer and study of the Word. It further requires that we learn to listen to what God is speaking and how it applies to our lives. When we have heard, we need to faithfully obey.

God does not just “go through the motions” in our lives. We cannot afford for our relationship and prayers to become perfunctory, designed to fulfill a sense of obligation or selfish wants. We must encounter the living God fresh every day in our lives. This requires effort, commitment, determination, an intentional strategy, and a desire for Biblical wisdom.

1. GOD’S OFFER TO SOLOMON

A. Alliances and Sacrifices (1 Kings 3:1-4)

3 And Solomon loved the Lord, walking in the statutes of David his father: only he sacrificed and burnt incense in high places. 4 And the king went to Gibeon to sacrifice there; for that was the great high place: a thousand burnt offerings did Solomon offer upon that altar.

Upon solidifying his kingdom and power to reign, Solomon made an agreement with Pharaoh (king) of Egypt. Pharaoh gave his daughter to Solomon to solidify the deal (v. 1). Alliances were quite common in that age to assure peace between neighboring countries. The king of Egypt seems to be as eager as Solomon to enter this alliance. Under David, Israel had become a reckoning force feared by the surrounding nations. At this point in history, Egypt was not the dominating power it had been in the past or the aggressor it would be in the future (see 14:25-26; this Pharaoh is not Shishak, who plundered Jerusalem and the Temple). This alliance probably happened during the first year of Solomon’s reign, though not necessarily at the very beginning.

Specifically, this alliance provided protection for the southern part of Israel from an attack from or through Egypt and secured trade routes through Israel for Egypt. Solomon also received, via his new wife, the city of Gezer as a wedding present from Pharaoh (see 9:16). Creating mutually beneficial agreements with others is not necessarily a bad thing (Matt. 5:25). However, in Solomon’s case they not only brought peace, they also brought distractions that led him away from God’s commands and prescribed ways of worship (1 Kings 11:1-6). For this reason, we are cautioned to exercise extreme caution in our relationships—especially marriages—that open the door for negatively affecting our relationship with God (see 2 Cor. 6:14).

The ark of the covenant was located in Jerusalem at this time (1 Kings 3:15) but was housed in David’s tent (2 Sam. 6:17; 1 Chron. 16:1-2). God did not allow David to construct the Temple, despite his intense desire to do so (see 1 Chron. 28:2-3). There are times in our lives when God allows us to prepare the way for another generation to fulfill our desires or vision, even when those desires are from God. We need to exercise discernment, rather than force “our” plans (Hos. 14:9).

When there was no central, proper place of worship (and even when there was), Israel tended to incorporate outside influences, resulting in pagan-corrupted worship. God foresaw this and prohibited Israel from doing so; thus, they were to worship only in the places prescribed by Him (Deut. 12:1-14). Today, we are instructed to be the Church and gather together for corporate worship (2 Thess. 2:1; Heb. 10:22-25).

Solomon’s zeal for the Lord was fueled by his father’s example (1 Kings 3:3). However, he also worshiped in certain places out of convenience. “High places” should not necessarily be understood here to refer to a pagan high place or altar to a false god, as it does in 11:7. The phrase can mean “solitary place,” or a mountainous location (see Deut. 32:12-13). Gibeon was an important location (1 Kings 3:4). It was approximately six miles northwest of Jerusalem and was also the location of the Tabernacle (1 Chron. 16:39-40; 21:29). There he offered “a thousand burnt offerings” to the Lord (1 Kings 3:4). In today’s economy, this could easily be a multimillion-dollar offering, depending on the unnamed animals sacrificed.

Consequential Choices

In our postmodern world, the norm and expectation are for people to form their own spirituality based on their own worldview, apart from the Church and what Scripture says. A popular TV personality has confidently boasted that all roads lead to God and one’s spiritual relationship is not dependent on anyone else, especially “organized” religion (as opposed to “unorganized” religion?). Sadly, she has deceived many and is leading them to eternal destruction (John 14:6; Acts 4:12). Our choices have consequences for ourselves and others!

B. A Commanding Question (1 Kings 3:5)

5 In Gibeon the Lord appeared to Solomon in a dream by night: and God said, Ask what I shall give thee.

God did not appear to Solomon during the sacrifice, but at night in a dream. Some believe this was proof that God honored his prayer, but not his sacrifice. As noted earlier, Gibeon was the location of the Tabernacle (literally, “Tent of Meeting”) and the brazen altar, but not the ark of the covenant. Others assert that God’s presence in the dream is proof of God’s acceptance of both Solomon and his sacrifices. There are times when we expect God to speak because of something spiritual we have accomplished, but He chooses the time and place. It is usually when we are still. It is often not in a dramatic but rather the gentle whisper in the still of the night (e.g., 1 Kings 19:12; 1 Sam. 3:9). The problem most Christians have today is being still long enough for God to get our full attention long enough to speak to us. God does not compete for our attention.

This is the first of four times God speaks to Solomon (see also 1 Kings 6:11-13; 9:1-9; 11:11-13). Here, it happens to occur in a dream. Many today are suspicious of dreams “from God.” And certainly, Scripture advises us to discount dreams that are contrary to the character of God and His Word (Deut. 13:1-5; Jer. 23:25-32; Jude 8). However, dreams are one of the methods God utilizes to communicate His will and words (Matt. 1:20-25; Acts 2:17).

God speaks to Solomon in the dream and says, “Ask!” It is not a request or a suggestion from God, but a command that carries a sense of urgency. The second part of God’s communication is a wide-open question, “What shall I give you?” The possibilities for Solomon at this point are almost unlimited. It is a onetime offer that should not be answered frivolously. It is a question that God asks of us every day in many ways. Hopefully, our responses are as substantive as Solomon’s.

If God were to say to you, “Ask for whatever you wont me to give you” (v. 5 NIV), how would you answer?

2. SOLOMON PRAYS FOR WISDOM

A. Awareness of Inabilities (1 Kings 3:6-8)

7 And now, O Lord my God, thou hast made thy servant king instead of David my father: and I am but a little child: I know not how to go out or come in.

Solomon appeared to be very decisive in his decisions and actions previously in the Biblical record (1 Kings 2). This is the case here as well. There is no hesitation in his interaction with God. The purpose of his sacrificial worship (3:4) was twofold: (1) to worship and honor God; and (2) to gain God’s assistance in his reign. Solomon obviously had given the issue some thought beforehand. He knew exactly what he needed. Determining the difference between our wants and needs and focusing on the latter in our prayers can be the key to answered prayer and a contented, successful life.

The narrative provides great insight into Solomon’s attitude and thought process. First, he is keenly aware of God’s merciful provision and activities in the life of his father, David (v. 6). Second, he does not forget nor take for granted the heritage of his father. David had walked before God “in truth, and in righteousness, and in uprightness of heart.” Yet, Solomon recognizes he cannot live and thrive on what God provided for his father in the past. Third, he understands his position is a privilege from God, not a human right.

Fourth, Solomon acknowledges and embraces his own relationship with God (v. 7). He calls Him “Lord” ( Yahweh ), the proper name of the God of Israel. It is also the more personal of God’s names, implying a covenant relationship. As such, He is the One who is and causes us to be (Acts 17:28). Further, Solomon calls Him “my God” ( Elohim ), or the true God of Israel. Solomon is here rejecting all other deities and embracing the mighty, powerful God as his God and the God of the Israelite nation of which he is over.

Fifth, Solomon acknowledges and owns his own shortcomings—he knows what he does not know. He states he is “but a little child” (1 Kings 3:7). Solomon is approximately twenty years old during this encounter. This description, therefore, refers to either an inexperienced youth or an unimportant servant. In Solomon’s case, it may imply both. He states he does not know how to conduct himself and reign properly, according to God’s present will for Israel (cf. Num. 27:17). He understands he cannot merely follow the pattern or plan of his father in governing Israel. Obviously, the spiritual aspects are to remain the same. However, he has to know and embrace for himself who God is, not just rely on what he saw in his father. Further, he needs a vision from God to guide the people according to God’s will.

Sixth, Solomon identifies the awesome responsibility that faces him (1 Kings 3:8). His language corresponds with the promises given to Abraham (see Gen. 13:16). It is a daunting task, and he needs God’s help.

What did Solomon learn from his father that could help him be an effective king?

B. An Impassioned Plea (1 Kings 3:9-10)

9 Give therefore thy servant an understanding heart to judge thy people, that I may discern between good and bad: for who is able to judge this thy so great a people? 10 And the speech pleased the Lord, that Solomon had asked this thing.

Solomon gets to the substance or “heart” of his need and request (v. 9). He confidently asks (“Give therefore”) for a “discerning heart to govern [God’s] people” (NIV). Literally, he requests “a hearing heart” that is obedient and receptive to continual guidance by the Word and righteousness of God. In this verse, Solomon utilizes four verbs that provide insight into his thinking and request. First, “give” acknowledges that what he needs, he does not possess. He is previously described as a man of wisdom (2:6, 9), but this task requires more than mere human ability or giftedness. Spiritual matters require Spirit empowerment (Zech. 4:6; 1 Cor. 2:4).

Second, his task includes making difficult decisions (“to judge thy people”) that will impact the future of the people. Based on those decisions, he will govern (or lead) the people to fulfill God’s vision and will for Israel. In Solomon’s time, the king or ruler was responsible to comprehend and apply the Law of God concerning religious, social, economic, and political issues affecting the nation (cf. Josh. 1:8; 2 Sam. 5—8). If the king deviated from the correct application, obviously, God had prophets to help return them to righteousness, as in the case of Samuel (1 Sam. 15:12-22), Nathan (2 Sam. 12:1-15), and Amos (Amos 7:10-16).

Third, Solomon has to be able to “discern between good and evil.” The request includes receiving the wisdom, insight, and intelligence to understand the issues before him, but also comprises the ability to teach that understanding and insight to others, so they may discern and understand the issues as well. At this point in his life, he truly wanted to operate in godly wisdom and impart to the nation that same wisdom for their benefit and God’s glory (see Prov. 1:7).

Fourth, Solomon acknowledges that no one is “able to judge this great people of Yours” (NKJV). Judge is the same word used earlier in the verse, but here he adds great , which carries the idea of “heavy” or “massive.” Solomon understands the weight of the responsibilities before him and surrenders to the fact that he is not equipped to judge and dispense justice properly without supernatural abilities from God (see 2 Sam. 14:4-17; Isa. 11:1-5). These same qualities are in desperate need today by those in positions of government and should be an integral part of our prayers for them (1 Tim. 2:1-3).

Solomon’s priorities and request “pleased the Lord” (1 Kings 3:10). What a great honor—to bring pleasure to Almighty God!

Why is the ability to “discern between good and bad” vital in our day? How can we have such discernment?

C. God’s Response (1 Kings 3:11-15)

12 Behold, I have done according to thy words: lo, I have given thee a wise and an understanding heart; so that there was none like thee before thee, neither after thee shall any arise like unto thee.

14 And if thou wilt walk in my ways, to keep my statutes and my commandments, as thy father David did walk, then I will lengthen thy days.

God acknowledges Solomon could have asked for longevity, wealth, or political power (v. 11). Because he chose correctly, God honored his request (“I have given thee”) and promised him a unique place in human history (vv. 12-13). Further, the Lord gave Solomon the very things he did not ask for himself. Some may wonder how this promise of uniqueness correlates with Christ’s wisdom and honor, but it must be remembered that Christ was both human and divine and therefore in a “class” by Himself (Phil. 2:5-11; 1 Cor. 1:22-24).

The Lord also promised him a long life, but with conditions (1 Kings 3:14). His life had to reflect the will (“walk in my ways”) and the Word (“my statutes and my commandments”) of God. It also had to reflect the zeal for the Lord he had seen in David, his father. Upon waking, Solomon offered sacrifices or thank-offerings to the Lord at the ark of the covenant in Jerusalem and had a feast for those in his court (“servants,” v. 15).

The Wisdom We Need

When we genuinely seek to know the heart of God—when we prayerfully seek His wisdom and His will—our heavenly Father carefully guides us over the peaks and valleys of life. And as Christians, we can be comforted: Whether we find ourselves at the pinnacle of the mountain or the darkest depths of the valley, the loving heart of God is always there with us.

3. SOLOMON SHOWS SUPERNATURAL WISDOM

A. Justice for All (1 Kings 3:16)

16 Then came there two women, that were harlots, unto the king, and stood before him.

The writer of 1 Kings records an ensuing event to underscore that God’s promise of wisdom to Solomon was indeed fulfilled. Notice that the two women who came to him are distinguished as “harlots” (v. 16). The term can describe a very promiscuous woman or usually one who is a paid prostitute. It is the same term used of Rahab (Josh. 2:1; 6:17, 25) and Tamar (Gen. 38:15, 21), both of whom are highlighted in the genealogy of Jesus (Matt. 1:3, 5). Either way, these two unnamed women would have been tolerated in the city but treated with contempt and disdain. They were not socially acceptable to the citizens, at least publicly. Yet, they approached Solomon, so he could discern, judge, and dispense justice in a grave matter. They normally would not have had access to the king.

The narrative underscores Solomon’s commitment to bring God’s justice to the entirety of the nation. This is a Biblical example of loving the sinner, while not embracing the sin. It is a difficult task, but one that cannot be ignored if we are to be the hand of Christ extended, especially in modern society.

Nowhere Else to Go

Abraham Lincoln freely acknowledged his dependence on prayer. He stated, “I have been driven many times upon my knees by the overwhelming conviction that I had no where else to go. My own wisdom and that of all about me seemed insufficient for that day.” He led the United States through a tumultuous time in its history. God is not a respecter of persons (Acts 10:34). What He did for Solomon, Lincoln, and others, He will do for you today. And, as He provides, He should receive the credit and glory.

B. The Sword of Justice (1 Kings 3:17-28)

17 And the one woman said, O my lord, I and this woman dwell in one house; and I was delivered of a child with her in the house. 18 And it came to pass the third day after that I was delivered, that this woman was delivered also: and we were together; there was no stranger with us in the house, save we two in the house. 19 And this woman’s child died in the night; because she overlaid it. 20 And she arose at midnight, and took my son from beside me, while thine handmaid slept, and laid it in her bosom, and laid her dead child in my bosom.

22 And the other woman said, Nay; but the living is my son, and the dead is thy son. And this said, No; but the dead is thy son, and the living is my son. Thus they spake before the king.

25 And the king said, Divide the living child in two, and give half to the one, and half to the other. 26 Then spake the woman whose the living child was unto the king, for her bowels yearned upon her son, and she said, O my lord, give her the living child, and in no wise slay it. But the other said, Let it be neither mine nor thine, but divide it. 27 Then the king answered and said, Give her the living child, and in no wise slay it: she is the mother thereof. 28 And all Israel heard of the judgment which the king had judged; and they feared the king: for they saw that the wisdom of God was in him, to do judgment.

The first of the two women explains to Solomon that they were living in the same house and both were pregnant (v. 17). She gave birth to a son first. Three days later, the second woman bore her son (v. 18). To remove any confusion about who did what, she says no one else was in the house with them. The second woman rolled over on her son and suffocated him (v. 19). Discovering the tragedy in the middle of the night, the second woman switched the children (v. 20).

When the first woman arose to nurse her son, she discovered the dead child and knew he was not her son (v. 21; cf. Isa. 49:15). An argument between the two resulted, and the matter was brought to the king (v. 22).

Why was the second mother so adamant about the situation? First, a child would help her social standing. The presence of children tends to soften a harsh opinion of a person’s circumstances. Second, the fact that she was a mother would have provided her safety from abusive customers and more generosity from compassionate ones. He could have run for help if she was mistreated, and her customers would have been more sympathetic to her situation in supporting her son. Third, a son was her means of a changed lifestyle. It is easy to condemn a woman for this lifestyle several centuries removed from her situation in light of the options available today. In her time, an unmarried (single, divorced, widowed) woman’s options were sparse, and prostitution was a quick means to survival. That does not excuse her sin, but it helps shed light on her circumstances. A son could find work for which she would never be considered and give her an escape from a lifestyle in which she apparently did not want to remain.

Solomon quickly understood the dilemma and summarized their positions (v. 23). He called for a sword and ordered the child cut in two, and a half be given to each of the women (vv. 24-25). Upon hearing the order, the first woman immediately gave up claim to the child, so he could live. Her love, compassion, and motherly instinct would rather her son live with another than to see him killed (v. 26). However, the second woman was fine with the decision. If she was to be deprived of her son, she had no qualms about her housemate being deprived as well. It is said that misery loves company—as does sin.

Solomon knew the true mother would not allow her child to die, and ordered the first woman’s son to be returned to her (v. 27). God’s nighttime promises to Solomon were confirmed to “all Israel” as they saw and respected (“feared”) Solomon’s just and righteous decision (v. 28).

PRAY INTENTIONALLY

Solomon’s options were virtually unlimited when God approached him in his dream. He could have asked for anything, but chose to ask for wisdom and knowledge that would benefit his nation. Prayer is an awesome and powerful spiritual resource that we often take for granted and treat much too lightly. We should be as selective and intentional in our requests as Solomon was in his.

Daily Devotions

M. Benefits of Seeking Wisdom (Proverbs 2:1-12)

T. Wisdom for Living (Proverbs 11:25-31)

W. Wise and Foolish Words (Ecclesiastes 10:12-15)

T. God’s Wisdom Versus Man’s Wisdom (1 Corinthians 2:1-10)

F. Treasures of Wisdom and Knowledge (Colossians 2:1-7)

S. Ask God for Wisdom (James 1:5-8)

Adopted from the Evangelical Sunday School Lesson Commentary 2020-2021.

Image by Gerd Altmann from Pixabay .

INTERCEDING FOR GOD'S MERCY

websitebuilder@1and1.de — Sun, 06 Jun 2021 15:14:36 GMT

INTERCEDING FOR GOD'S MERCY

1. Abraham Hears God’s Judgment (Genesis 18:16-21)

2. Abraham Pleads for God’s Mercy (Genesis 18:22-33)

3. Abraham Witnesses Judgment and Mercy (Genesis 19:24-25, 27-29)

Central Truth: God readily hears the intercessory prayers of believers.

Focus: Analyze and follow Abraham’s example of intercession.

Evangelism Emphasis: Christians are responsible to intercede for the lost.

Text: “Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered” (Romans 8:26).

INTRODUCTION

Three men appeared to Abraham at the beginning of Genesis 18. Notice they waited to be welcomed into Abraham’s camp and tent before proceeding. This was the custom of the day. Visitors did not enter a person’s “space” without an invitation. But it also presents a pertinent teaching concerning prayer. They are messengers of God, probably two angels and the Lord (the pre-incarnate Christ). The technical term for God appearing to humanity is theophany (God as He would appear, if He took human form). Some commentators believe Abraham was anticipating a visit from God; thus, he was sitting where he could see anyone approaching his residing place. His expectations were not in vain.

This series of lessons focuses on the great prayers of the Bible. Prayer is hard work. It is warfare and, as such, it is a discipline that must be intentionally developed and nurtured. It is easy and normal to pray during difficult times. When we are faced with life-altering circumstances, it is natural to take our case to God. However, it is the day-in and day-out prayers that require determination. But, as we see in Abraham, prayer is rewarded with a fresh manifestation of God and the answers or revelation we need from Him.

Abraham went out of his way to accommodate the Lord and His messengers. In fact, he “ran to meet them and welcomed them, bowing low to the ground” (Gen. 18:2 NLT). He quickly arranged a meal appropriate for important guests, so he could commune with them and communicate to them how appreciative he was that they had graced him with their presence.

Prayer begins when we approach God in reverence, humility, submission, sincerity, and faith/anticipation. It is a two-way form of communication. We must invite God into our “camp,” or lives. He is waiting to enter our prayers, lives, and circumstances. As we will see in this lesson, God wants to reveal Himself to us, as well as His plans that affect us. And He wants to hear our needs, hopes, and concerns. Perhaps we should pray our way through the prayers examined in this series.

Abraham was rewarded with the promise of a son (v. 10), who would be the impetus of fulfilling God’s promises to Abraham of a great nation (12:2-3). He was also warned of impending judgment. As Scripture reveals, however, mercy always precedes judgment.

1. ABRAHAM HEARS GOD’S JUDGMENT

A. Impending Judgment (Genesis 18:16)

16 And the men rose up from thence, and looked toward Sodom: and Abraham went with them to bring them on the way.

The messengers accompanied the Lord to deliver the first part of God’s plan for Abraham and Sarah (vv. 9-15). Now they set their faces or focused their attention (“looked”) eastward toward Sodom (v. 16), which was at the southern end of the Dead Sea. Sodom came to mean “burning” (from God’s judgment or their burning lust), but may have originally included the meaning of “fortification.” This would help explain part of the arrogance of its inhabitants so visible in this narrative. They felt invincible, protected by their environment. Sin takes comfort in its surroundings.

Abraham accompanied them on their way. According to tradition, he traveled with them quite some distance. He was not ready to leave the Lord’s presence. He had received the promise of a son (v. 10), which would be quite enough for most people; but Abraham pressed on with the Lord.

In earlier days of Pentecostalism’s history, an emphasis was placed on “tarrying before the Lord,” or spending time in His presence. This is done not for answered prayer (though that certainly results), nor for catching up on one’s prayer life (and this does help), but to commune with God on a personal level. The goal is to learn from Him that we might be more like Him and receive those things He wants for us (see Luke 24:49). Abraham’s persistence was rewarded—as is ours.

Divine Insight

God himself is what enlightens understanding about everything else in life. Knowledge about any subject is fragmentary without the enlightenment that comes from His relationship to it.—Beth Moore

B. Judgment Revealed (Genesis 18:17-19)

17 And the Lord said, Shall I hide from Abraham that thing which I do?

Verse 17 provides insight into the inner workings of the divine counsel. God asks if He should hide His plan from Abraham. This carries the idea of deliberately concealing a fact or act from someone. To whom does He direct this question? It can be surmised that this was a discussion within the Trinity.

Jewish sources suggest God chose to reveal His plan to Abraham because this region included part of the land promised to him and his descendants; therefore, God would not destroy it without Abraham’s knowledge and permission. Others assert correctly that the answer is found within the passage itself. God included Abraham for several reasons:

1. He was the father of God’s people (v. 18).

2. By Abraham’s lineage, every nation or all people would be blessed through the Messiah. “Blessed” conveys the idea of a greater One bending down to the level of the lesser one to provide what is truly needed.

3. God’s deep intimate knowledge of Abraham’s heart and character (“I know him,” v. 19) revealed he would train and hold his children and those around him accountable in the ways that lead to the Lord and His covenant provision and promises (see Gen. 12; 15; 17).

4. Specifically, in 18:19, we see Abraham would not teach them to blindly obey a set of rules, but to actively accomplish “righteousness” (NASB)—a heartfelt relationship with God and humanity—and “justice” (NASB), or “judgment” (making whole those who are wronged, including God).

5. Because of Abraham’s position (physical and spiritual), God’s promises would be fulfilled (v. 19). It is explicitly clear that God valued His relationship with Abraham. “The Lord is a friend to those who fear him. He teaches them his covenant” (Ps. 25:14 NLT). The passage also reveals Abraham’s role as a prophet of the Lord (see Amos 3:7).

How should verse 19 apply to all parents who love God?

C. Judgment Determined (Genesis 18:20-21)

20 And the Lord said, Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous; 21 I will go down now, and see whether they have done altogether according to the cry of it, which is come unto me; and if not, I will know.

God begins His conversation with Abraham, revealing the evidence that has been brought to Him by the iniquity happening in Sodom and Gomorrah (v. 20). “Cry” is a deep, distraught utterance from a disturbed heart in dire need of immediate intervention. It is an expression motivated by profound physical and spiritual destitution, usually directed to God, as it is here. “Great” emphasizes the cry is exceedingly abundant, such that it cannot (or will not) be ignored by God. Some suggest the iniquity was so prevalent and depraved (“grievous,” or extremely heavy) that the iniquity itself knew such a lifestyle could not be allowed to continue and, thus, cried out to God for intervention and judgment (cf. 13:13; 19:13). It is a sobering conversation.

In terms humanity can understand, the Lord explains to Abraham that He will personally investigate the circumstances behind the cry (v. 21). This verse does not suggest God was previously unaware of the happenings of Sodom and Gomorrah and needed to find out what was happening. God is omniscient and, as such, knows all that is happening on the earth—and throughout all creation (Ps. 139; 1 John 3:20). The verse gives us great comfort. First, God is always fully aware of our circumstances, and all His acts are based on that complete and perfect knowledge. Second, even in the worst of situations, God’s presence is there to promote repentance and restoration. Third, as has been emphasized previously and cannot be overemphasized, mercy (God’s love in action) always precedes judgment.

There are those who make an unnecessary dichotomy or distinction between the God of the Old Testament and the God of the New Testament. The argument is that the God of the Old Testament is cold, harsh, and removed from the lives of ordinary people, while the New Testament God is more personable and interactive with individuals. A careful study of both Testaments debunks this false argument, as this passage itself confirms God is not aloof and unconcerned. It is helpful to remember that those in the Old Testament were operating under the Law, which was designed to lead people to Christ (Gal. 3:24). God’s dealings with those under the old covenant were based on a look toward the Cross, while our relationship with Him is based on a look back at the Cross. A human picture may provide illumination. A parent’s relationship and interaction with a child changes as that child develops toward maturity, but it is still the same parent, just viewed from different perspectives. The same is true of God in both Testaments and our own lives.

How should we as Christians be “crying” to God on behalf of our nation?

2. ABRAHAM PLEADS FOR GOD’S MERCY

A. Drawing Near to God (Genesis 18:22-26)

23 And Abraham drew near, and said, Wilt thou also destroy the righteous with the wicked? 24 Peradventure there be fifty righteous within the city: wilt thou also destroy and not spare the place for the fifty righteous that are therein? 25 That be far from thee to do after this manner, to slay the righteous with the wicked: and that the righteous should be as the wicked, that be far from thee: Shall not the Judge of all the earth do right? 26 And the Lord said, If I find in Sodom fifty righteous within the city, then I will spare all the place for their sakes.

The angels (or messengers) depart and proceed toward Sodom, but “Abraham stood yet before the Lord” (v. 22). This conveys Abraham knew what he was going to do and that he is standing his ground or revealing his determination to be involved in and intercede for such a serious matter. Prayerful intercession requires that we check our motivations for mediating. Selfishness for us or others will not stand in the presence of God—only a pure heart will (Ps. 24:3-5; 2 Tim. 2:22). This requires that our intercession be driven by love for God and the person(s) for whom we are interceding.

Intercession requires bold faith that is tempered with humility. An intercessor is a mediator who stands in the gap between God and humanity, spiritually grasping the hand of God and the hand of the person in need and pulling through prayer until the two come together and God’s provision is supplied. This is the spiritual picture depicted in this passage. Thankfully, we have the perfect Intercessor who continually stands in the Father’s presence to intercede on our behalf (Rom. 8:34; Heb. 7:25). During times when our words fail to adequately express our heartfelt needs and desires, the Holy Spirit intercedes for us, bountifully expressing what we cannot (Rom. 8:26-27).

What was Abraham’s reason for this rather bold interaction with God? Love for Lot and his family? Concern for Lot’s possessions? He could have simply asked for their deliverance from the city or intervened himself to deliver Lot and gather his possessions before the destruction (e.g. Gen. 14:13-26). Abraham’s reason was love—love for Lot and the people of the city, even though his relationship with them was troubled (14:21-24). He recognized what God had done for him through grace and now wanted that same grace to be extended to others (Matt. 5:44). Remember, God promised Abraham that through him all the families of the earth would be blessed (Gen. 12:1-3). Prophecy often has a short-term and long-term fulfillment (cf. Isa. 7:14). Obviously, the long-term fulfillment of this blessing is found in Jesus Christ (Gal. 3:14), but here we find God is blessing Abraham’s fellow-citizens through Abraham himself by this intercession for grace, and they were completely unaware.

Abraham drew closer to God (Gen. 18:23). The image can be twofold. First, Abraham approached God to get closer physically, indicating the serious and personal nature of the conversation. Second, the term is often used of approaching God as the Judge of humankind and presenting a case. Either image is applicable here, though it is clear later in the passage that Abraham is appealing his case to the Judge of the earth (v. 25).

He approaches God with a sobering question: “Will You completely annihilate both the innocent and the guilty?” (author’s translation). Some commentators believe this was a risky move on Abraham’s part, given his relationship with God was still being formed. However, God had entered into a covenant relationship with Abraham (Gen. 15). Covenant is a rich, multifaceted term. In simple terms, it is an all-for-all relationship. God expected Abraham to give his all in the relationship, and God promised to do the same. Thus, Abraham approached God on the basis of that relationship, as we also have the right to do through Jesus Christ (Heb. 4:16; Gal. 3:17). Further, God can handle our questions—even our ignorant and angry ones! He wants them all brought to Him in prayer.

Abraham begins his negotiation on the basis of fifty innocent or righteous individuals (Gen. 18:24). These are individuals who have not engaged in the degradation of the city’s activities, and are in a viable relationship with God. It is not enough to refrain from evil; we must be totally committed to God. The prophet then appeals to God’s justice (v. 25a). Some see Abraham’s language in this passage (“destroy,” or “annihilate”) as implying eternal consequences; thus, the wicked and the righteous would suffer the same fate physically and spiritually. If that is Abraham’s mind-set, it illuminates why he is persistently bold and exclaims twice, “Surely you wouldn’t do such a thing” (v. 25 NLT). The New Testament equivalent would be “God forbid!” (see Rom. 6:15). Abraham is forming his relationship with God, but this may be reading more into the text than is intended. Clearly, Abraham did not think the righteous should suffer the fate of the wicked.

He then asks God a pointed and bold question: “Shall not the Judge of all the earth do right?” (Gen. 18:25). “Right” is better understood as “justice.” Thus, Abraham is looking for God to reign and judge in a manner consistent with the divine nature he has experienced up to this point. His language reveals he expected a positive outcome from this exchange. Abraham will get what he wants, but not what he expects. The role of “Judge of all the earth” is ascribed in the New Testament to Christ (see John 5:22; Acts 10:42; 17:31), increasing the evidence that Abraham was speaking to the pre-incarnate Christ. If fifty are found, God states He will spare the city’s inhabitants, both righteous and wicked, of judgment (Gen. 18:26).

Standing in Our Place

There are times when we cannot pray for ourselves; we are disoriented or simply out of faith and vision. Perhaps we are sick and exhausted, fighting disease or demons. At such times, we need someone to intercede for us. We need someone to pray as if they were us! As if they were standing in our place, they offer petitions in our behalf to God. What an extraordinary provision. We can pray for others. Others can pray for us.—Doug Small

B. The Righteous Preservation (Genesis 18:27-33)

27 And Abraham answered and said, Behold now, I have taken upon me to speak unto the Lord, which am but dust and ashes: 28 Peradventure there shall lack five of the fifty righteous: wilt thou destroy all the city for lack of five? And he said, If I find there forty and five, I will not destroy it. 29 And he spake unto him yet again, and said, Peradventure there shall be forty found there. And he said, I will not do it for forty’s sake.

32 And he said, Oh let not the Lord be angry, and I will speak yet but this once: Peradventure ten shall be found there. And he said, I will not destroy it for ten’s sake. 33 And the Lord went his way, as soon as he had left communing with Abraham: and Abraham returned unto his place.

Having negotiated successfully with God on the basis of fifty righteous individuals, Abraham presses on (v. 27). The last part of the verse reveals Abraham is not approaching God arrogantly or presumptively, for he is “but dust and ashes.” It is the solemn utterance of a man who was formed from dust (see Gen. 2:7) and will become a pile of ashes upon his death. Ashes are not only a sign of mourning, humility, and/or repentance (Est. 4:1; Matt. 11:21), they are also all that remains of a sacrifice offered unto the Lord and wholly consumed for His glory (Ex. 20:24; Isa. 61:3; Rom. 12:1).

In verses 28-32 of the text, Abraham continues to negotiate for Sodom. He completes his negotiation with judgment to be spared for the sake of ten righteous individuals. This account raises a serious and complex question: Can we change God’s mind through our prayers? Some dismiss this question with a quick, “Of course not.” The idea behind this thinking is that God is sovereign and unchanging or immutable (which He most certainly is) and, therefore, He cannot be moved to alter His plans (see Heb. 6:17; 13:8). Others point to passages where God seems to have changed His plans due to human negotiation, intervention, or prayer such as this passage or adding fifteen years to Hezekiah’s life (see Isa. 38:1-21).

In brief, who God is cannot be changed. He created us for fellowship and interaction. He values our prayers (Rev. 5:8; 8:3-4). He not only knows what we have need of before we ask (Matt. 6:8), as the omniscient God, but He knows what we are going to ask for before we do (1 John 3:20; 2 Sam. 7:20). And He already knows what He is going to do (Deut. 29:29). His knowledge, however, does not diminish or relieve our participation. We may very well get what we ask for, but it is certain we will get what we need (Matt. 7:7-11).

What do you learn from Abraham’s intercession on behalf of Sodom?

3. ABRAHAM WITNESSES JUDGMENT AND MERCY

A. Judgment Implemented (Genesis 19:24-25)

24 Then the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord out of heaven.

Sodom (and the region) stands as an everlasting symbol of sinful debauchery (Deut. 32:32; Isa. 3:9; Jude 7; Rev. 11:8) and God’s judgment of that sin (Amos 4:11; Luke 17:29; 2 Peter 2:6). In a fitting tribute to Abraham’s intercession, it is also a symbol of God’s grace extended and rejected (Matt. 11:23-24). It serves as a reminder to live continually in covenant with God (Deut. 29:23).

Righteous mercy is now replaced with righteous anger (Gen. 19:24). Regrettably, there were not even ten righteous individuals in Sodom; thus, judgment fell on the city and its inhabitants, with the exception of Lot, his wife, and two daughters, who were safely removed—albeit forcibly (see vv. 16-17). Brimstone, especially in this region, is a mixture of sulfur and gypsum; thus, when fire is added it melts and runs like lava, destroying everything in its path. Falling from the sky like rain would be extremely painful and wholly destructive. Brimstone is often an instrument and symbol of God’s judgment and punishment (Ps. 11:6; Ezek. 38:22; Rev. 9:17). We see that the Lord on earth rained down fire and brimstone from the Lord in heaven, depicting the cooperative and coordinated activity of the pre-incarnate Son and the Father.

Verse 26 of the text can seem rather harsh at first glance. Why would God bring judgment upon Lot’s wife (who is known only by this identification throughout Scripture) for glancing back at the city she had resided in to see what was happening? The language and grammar reveal she was hesitant to follow Lot out of the region. It also reveals that her backward look was not a curious glance, but an intense and desirous (fixed) gaze at the city and lifestyle she loved. God’s judgment, especially in light of this passage of grace and rescue, indicates she was not a righteous person. Her relationship with Lot could only preserve her to a point. The same is true of us. People who pray for us can only take us so far. People we pray for can only ride God’s grace and our prayers for so long. The world can only be preserved temporarily by the Church.

Jesus uses her in a succinct, but piercing reminder to us all that we must remain ready and watchful for His return (Luke 17:24-36). She stands as a warning that we must not look back with desire from where and what God has delivered us (9:62). Improvement in our circumstances and spiritual relationship requires sacrifice. That sacrifice might be people from our environment, habits, lifestyle, or even evil itself, but God’s provision and presence are always worth any sacrifice from us.

Judgment Day

Some day we will stand before God. And when we do, we will need something more than speculative imagination or a warm, fuzzy feeling.—Charles Swindoll

B. Mercy Revealed (Genesis 19:27-29)

27 And Abraham gat up early in the morning to the place where he stood before the Lord: 28 And he looked toward Sodom and Gomorrah, and toward all the land of the plain, and beheld, and, lo, the smoke of the country went up as the smoke of a furnace. 29 And it came to pass, when God destroyed the cities of the plain, that God remembered Abraham, and sent Lot out of the midst of the overthrow, when he overthrew the cities in the which Lot dwelt.

The next day Abraham quickly returns to the place where he communed and pleaded (“stood”) with the Lord (v. 27) to survey the situation and determine whether or not judgment had been averted (v. 28). It can be surmised that Abraham really did not know if there were ten righteous people in the city or not; thus, he came to look out over the city and region. The destruction was horrific, as it included the inhabitants, all dwellings, the city, the entire region, even the very earth itself (also see v. 25). The language in this passage depicts a damaging and desolating force so strong that the land stank. Some believe this event created the Dead Sea and accounts for the sulfurous nature of the region, which, to this day, reeks of the smell. Mercy rejected results in judgment, and when the judgment comes, there is no doubt of its source (Heb. 10:31).

Verse 29 of the text depicts a shift of terms describing God. Previously in the passages of this lesson, God is called Yahweh , or “Lord” (or Adonai ; both are often associated with God’s covenantal work). Here the Hebrew Elohim is utilized, which focuses on His role as Judge of the earth. It was the Judge of the earth who rendered judgment and justice, resulting in the destruction of sin’s stronghold. Yet, it was also the Judge of the earth who “remembered” Abraham. This remembrance was not just a passing consideration of who Abraham was, but a thoughtful and reflective awareness of Abraham’s loving intercession that resulted in action—the saving of Lot and his family from destruction.

God is active in the lives of His people. He may not physically appear to us, but appear to us He does! We must be spiritually aware of His presence and His inclusion of us in His divine plans. The world around us is relying on our prayers, even if they are not aware of it.

Is there a “Lot” for whom you are praying? If so, how should verse 29 encourage you?

A MOTHER’S INTERCESSION

A young man who had been raised in church rebelled against his upbringing, determined to find out what pleasures the world held for him. Early one morning while sneaking to his room, he heard his mother tearfully interceding on his behalf. He tried to shake it off, but the prayer kept ringing in his ears. His repentance did not happen immediately, but it did happen and his mother’s pleading was answered. Intercession may not bring the exact answer we seek, but it is never in vain.

Daily Devotions

M. Intercession for God’s People (Numbers 16:41-50)

T. Mercy for the Penitent (Ezekiel 18:19-23)

W. Intercession for a Nation (Daniel 9:11-19)

T. Jesus Instructs in Intercession (Matthew 9:35-38)

F. Paul Requests Prayer (Romans 15:30-33)

S. Sympathetic High Priest (Hebrews 4:14-16)

Adopted from the Evangelical Sunday School Lesson Commentary 2020-2021.

Photo by Luis Quintero from Pexels .

A DISCERNING AND PERSEVERING PEOPLE

websitebuilder@1and1.de — Sun, 30 May 2021 15:15:47 GMT

A DISCERNING AND PERSEVERING PEOPLE

1. Rejecting False Teaching (2 Peter 2:1-9)

2. Living in Light of Christ’s Return (2 Peter 3:3-13)

3. Contending for the Faith (Jude 1:3-4, 17-23)

Central Truth: Christians must adhere to and defend sound doctrine.

Focus: Recognize and reject false teaching and doctrine.

Evangelism Emphasis: False doctrine blinds people to Scriptural truths.

Text: “Earnestly contend for the faith which was once delivered unto the saints” (Jude 3).

INTRODUCTION

Jude and 2 Peter are similar in the material they present. They are both addressing the same basic concerns in the early church and probably were combating the same false teachers. Jude quotes from and extensively parallels 2 Peter; thus it was most likely written shortly after Peter’s death, somewhere around AD 67-69. This similarity, however, does not mean Jude is a repeat of 2 Peter. The writer presents valuable information that is found nowhere else in the New Testament. There is a strong Pentecostal undertone to the letter. Its size is not indicative of its importance.

1. REJECTING FALSE TEACHING

A. The Deceitfulness of Heresy (2 Peter 2:1-3)

Peter recalls Israel’s almost continual struggle with false prophets to inform the readers that there are and shall be false teachers of the same kind. False prophets and teachers presumptively speak for God when He has not spoken (Deut. 18:20). These false prophets promote rebellion against God (13:5), commit and promote spiritual adultery (Jer. 23:14), afflict the righteous through their lies (Ezek. 13:22), and build illusions and false hope (22:28). The context of their message is heresy , a word that means “choice” or “option.” It is not just the dissemination or spreading of blatantly false doctrine, though it certainly encompasses this. It is also a person choosing what he or she will believe without regard for the truth of God. It is an attitude that says, “I don’t care what the Bible says; I know what I believe!” Heresies place those who embrace them in a path that leads to eternal hell (“destruction” 2 Peter 2:1).

One heresy in particular is highlighted by Peter: denying Jesus Christ, the “sovereign Lord” (v. 1 NIV). Jesus forewarned the apostles that this would happen and others would present themselves as the hope of the church (Matt. 24:4-5). Apparently, these false teachers had been a part of the early church, for they had been redeemed (“bought”) by the Lord. This term carries the idea of being purchased from the slave market. Their foolish renunciation of Jesus Christ results in “swift destruction,” or eternal punishment that they “bring upon themselves.”

Their messages of deceit (Matt. 7:15) and destruction cause many to embrace a lifestyle that is enticing and gratifies the senses (see Heb. 11:25), but result in their eternal punishment. These heresies not only affect those who embrace them, but also bring a reproach upon Christ, Christianity, and the church (“the way of truth,” 2 Peter 2:2).

The motivation of these false teachers is greed (v. 3). They approach believers with appealing but fabricated stories, and bring them into bondage so they can exploit them financially. However, God is aware of their deeds and warns in very descriptive terms that the verdict and resulting destruction will not be indefinitely prolonged.

Demonized Deceivers

First Timothy 4:1 warns us that in the last days deceiving spirits will teach the doctrines of demons. Today, religious cults and charlatans abound. The reason these deceivers draw many people is the power of the demonic that teaches them.—Ron Phillips

B. The Certainty of Judgment (2 Peter 2:4-9)

9 The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished.

To further emphasize the certainty of judgment, Peter uses three examples of previous judgments. First, the “angels that sinned” (v. 4) have already been cast into the abode for those who violated the will of God and now have no hope. Their abiding place is one of deep gloom and thick darkness. Their only reprieve is when they stand before God for final judgment.

Second, the Flood (Gen. 6:5—8:19; 2 Peter 2:5) is noted as an example of judgment upon the rampant wickedness of the ancient world. Only Noah, a proclaimer of righteousness, and seven other souls escaped. Third, the destruction of Sodom and Gomorrah into ashes (Gen. 19:24-29; 2 Peter 2:6-7) is presented as a deterrent for those who would live apart from God.

In these three examples, Peter also emphasizes the vindication or exoneration of the righteous. The angels who did not rebel against God, Noah and his family, and Lot and his family were vindicated though God’s judgment of those who rejected His grace. The faith of the righteous, pilgrims in the midst of a world that lives contrary to God’s Word, is vindicated (v. 8). The message is clear—God takes care of those who are His (v. 9).

2. LIVING IN LIGHT OF CHRIST’S RETURN

A. Scoffers as a Sign (2 Peter 3:3-4)

3 Knowing this first, that there shall come in the last days scoffers, walking after their own lusts, 4 And saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation.

False teachers have appealed to believers’ emotions and have led some astray (2:1-3). These teachers are characterized and controlled by their own illicit desires. Peter appeals to the believers’ minds and memory to help them regain their spiritual equilibrium, for emotions can deceive. Peter repeats a phrase used earlier, “knowing this first” (1:20), which serves to emphasize the importance of the information he is communicating.

Ironically, the false teachers who mock the belief of Christ’s return are themselves a sign of the last days. The New Testament makes it clear we are living in the last days, just as the epistle’s original readers were. These last days were ushered in by the ministry of Jesus Christ (Heb. 1:2). Pentecost was a confirming sign that humanity is headed for the final hour (Acts 2:17).

Verse 4 of the lesson text is a direct citation of the false teachers’ views. Their language is that of taunting and mockery, something God’s people have endured in history (see Ps. 42:3; Jer. 17:15). In today’s “civilized” world, the taunting might be less direct, but just as offensive. Christians are often depicted in the media as inept and ignorant buffoons who are committed more to a radical political ideology than their morals. We are in a hostile world and we must be careful of the image of Christ that we project. The false teachers’ logic is, Since Christ has not yet returned, He is not coming; things will continue as they have.

Broken Barometer?

In 1938 a man with a home on the south shore of Long Island ordered a barometer from a sporting goods store. It arrived on the morning of September 21, and the owner hung it on the back porch. Half an hour later he peeked at this high-priced toy only to find the needle stuck at “Hurricane.”

Quickly he wrote a letter demanding a new barometer. When he returned home from the post office from mailing the letter, both barometer and house were missing. September 21, 1938, it turned out, was the day of the worst hurricane to ever hit Long Island.— Bits & Pieces

B. Certain Judgment (2 Peter 3:5-8)

7 But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men. 8 But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day.

The false teachers’ Stoic philosophy (common in the first century) of God’s inability or lack of desire to intervene in the world order (v. 4) is one of willful ignorance of the fact that God spoke the universe into existence (v. 5). Peter draws from the Creation account. Out of the midst of watery chaos, God brought order (Gen. 1:2, 6-7). When that world was disobedient, He brought judgment through the Flood (2 Peter 3:6). Through the sustaining Word of God, the world is reserved for judgment because of ungodliness. Peter’s message can be summarized as such: If you want to know what God is going to do in the future, look at what He has done in the past. He has been active in the world, fulfilling His promises, redeeming His people, and judging the disobedient. He has not stopped just because the teachers do not understand His timing.

To help his readers understand the timing of the Second Coming from God’s perspective, Peter draws from Old Testament teaching, “For a thousand years in Your sight are like yesterday when it is past, and like a watch in the night” (Ps. 90:4 NKJV). It reemphasizes what he has told them about learning from the prophets. As well, it provides a proper perspective from which to understand God’s seeming delay and serves to warn that when Jesus returns, it will be suddenly, as humanity’s understanding of time and God’s eternal perspective do not usually coincide. Thus, the problem of time is a human one, not God’s.

What do scoffers not know (or disbelieve) about the past? About the future?

C. Delay or Mercy? (2 Peter 3:9-10)

9 The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance. 10 But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up.

Peter reveals the false teachers were ignorant of God’s character. A perceived delay in the return of the Lord actually points to God’s mercy and patience—characteristics seen in the Old Testament (Ex. 34:6; Jonah 4:2). Judgment and wrath are subject to God’s ultimate desire to see repentance by those who are not in a proper relationship with Him. As noted, mercy always precedes judgment. God is not a tyrant who desires to punish people. Punishment is always His last resort and is not designed to be retributive or harmful, but to bring the person back to Him. God’s desire is that absolutely no one spend eternity in hell, but that everyone find life in Christ. The language indicates He will do everything He can to accomplish this goal, except violate a person’s will.

Verse 10 of the text shows the opportunity for repentance will only last for the period of time prescribed by the sovereignty of God. “The day of the Lord will come” quickly and unexpectedly (see also Matt. 24:42-43; 1 Thess. 5:2). This phrase is drawn from the Old Testament and includes, but is more comprehensive than, the appearance of Jesus Christ for His church. It encompasses all of the climactic end-time events, but particularly emphasizes the outpouring of God’s wrath on evil (Obad. 15). It signifies the end of this age and the preparation for the transformation of all things, including heaven and earth. Sin’s presence and effects will be removed by fervent heat from earth (because of humanity’s sin) and the heavens, presumably because of Satan’s rebellion and dominion therein (Eph. 6:12). Creation will be returned to its original sin-free state.

Trust the Promise

Why predict what Christ has already promised? If you trust the promise of His return, you won’t be tempted to chase predictions [of His return].—David C. Cooper

D. Belief and Behavior (2 Peter 3:11-13)

13 Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness.

In light of the awesomeness of this day, a day in which everything will be subject to God, the apostle asks his readers a pointed question: “What manner of persons ought you to be in holy conduct and godliness?” (v. 11 NKJV). Peter understands that a belief affects behavior. In fact, one could say behavior is a true indicator of belief. If a person believes in the soon return of the Lord, it will be evident in behavior that reflects the holiness and character of God.

In a shift of focus (“nevertheless,” v. 13) and a pastoral tone, Peter reminds them that on the basis of God’s promise, they await the revelation of new heavens and a new earth (see Isa. 65:17; Rev. 21:1). The implication is that they will be the residents of the new world if they stand on the true foundation they have received and are not deceived by the false teachers’ heresies.

What will characterize the “new heavens” and “new earth” (v. 13)?

3. CONTENDING FOR THE FAITH

A. Spiritual Warfare (Jude 3-4)

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

Jude originally intended to write a letter concerning our “common salvation.” He does not use “common” in the sense of that which is ordinary, but rather, that which is mutually shared. Like Peter (2 Peter 1:1), he understands and wants to communicate that their salvation is no different than his.

Instead, the crisis demanded that Jude encourage them to “contend for the faith” (v. 3). This statement is a call to spiritual warfare that includes: (1) making every effort necessary to remain dedicated and consecrated in the faith (a preventative measure); (2) struggling, if necessary, to bring those deceived by the false teachers back to a correct relationship with God (a defensive effort); and (3) confronting the false teachers about their heretical doctrine (an offensive attack). “The faith” encompasses the body of beliefs given to the Church.

An intentional contrast emerges between the “saints” (v. 3), who are the rightful heirs of the heritage of the faith, and the “certain men” (v. 4) who have deceptively sneaked into the midst of the church. There is a disdainful tone to Jude’s calling them “certain men.” They are hindering the work of God, afflicting the saints, and deceiving the weak; they are not instruments of God, but “ungodly” instruments of the Enemy. These have previously been marked out for judgment (“ordained to this condemnation”). Posing as agents of God’s grace, they promote flagrant immorality and deny the lordship of Jesus Christ.

Satanic Strategy

The devil is very active in supplying false Christs, as well as false prophets, false angels, false doctrine, false miracles—total false religion. Satan’s strategy is to “flood the market” with the false, and thereby neutralize the true.—Charles W. Conn

B. End-Time Mockers (Jude 17-19)

Jude addresses the recipients again as “beloved” (v. 17), a term of endearment. It is a gentle reassurance that they are not the enemy. He then echoes the words of Peter (2 Peter 3:2-3). The apostles, under the direction of Jesus (Matt. 24:4-5, 24-25), warned the early church of “mockers,” directed by ungodly, unrestrained illicit desires (Jude 18). These individuals actively destroy unity and promote discord (“separate themselves”), operate according to the whims of the unspiritual flesh (“sensual”), and are devoid of the Spirit of God (v. 19). They are apostates who have no right influencing those directed buy the Spirit. Jude advises his readers to “remember . . . the words” of warning (v. 17).

How can we recognize religious people who “do not have God’s Spirit” (v. 19 NLT)?

C. Remaining in Christ (Jude 20-23)

20 But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost, 21 Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life.

23 And others save with fear, pulling them out of the fire; hating even the garment spotted by the flesh.

Jude admonishes the “beloved” to strengthen themselves through four exhortations: (1) They are to continue building on the strong foundation of the faith that endures. It is the faith that has sustained them, not the false doctrine. And the faith will not allow them to grow even stronger. They are to do this themselves, which suggests they are to encourage themselves in the Lord (see 1 Sam. 30:6), and they are to edify, or build up, one another. (2) They are to continue praying in the Holy Spirit. Praying in the Spirit edifies. The Spirit comes alongside of us and walks with us, assisting and providing for us in our spiritual journey (John 16:13). (3) Jude commands them to guard themselves “in the love of God” (v. 21). They are to stay within the realm of the love of God. This can be a reference to either God’s love for them (1 John 4:10) or their love for God (Matt. 22:37). It is taken as both. As they seek to understand more of God’s love for them, it will cause their love for Him to increase (1 John 4:19). (4) They are to continue looking for the mercy of the Lord, accepting His loving-kindness.

Jude correctly teaches that the focus cannot be entirely inward, if they want to properly build up themselves in the faith. They must reach out to others. Since they are receiving loving-kindness (“mercy”), they are to reach out with compassion to others who may be struggling, especially those who are doubting because of the false teachers’ ability to persuade.

However, our compassion should not remain in the house of the Lord. In descriptive language, Jude provides an image of those caught in the depths of sin (v. 23). It is a vivid reminder that if the church does not evangelize, lost souls are going to spend eternity in hell—a place to be feared. We must hate the sin (“garment spotted by the flesh”), but love the sinner enough to do whatever it takes to bring them to salvation.

Describe two ways God calls us to minister to different people. Why are different approaches necessary?

DISCERN THE TRUTH

All Christians need to be able to discern truth from myth, and righteousness from ungodliness (John 8:32). We do that by becoming so familiar with the truth that any deviation becomes obvious to the mind and checked in the spirit. This is not just being uncomfortable with possible changes in the status quo, but certain knowledge that what we are hearing is contrary to God and His Word. The longer our journey with Christ and the deeper we go in the Word and the Spirit, the easier this becomes. It is a process that enhances our walk with the Lord and His church, matures our faith, enriches the Kingdom, and protects us from doctrinal error.

Daily Devotions

M. Men of Truth (Exodus 18:13-26)

T. Paths of Truth (Psalm 25:4-10)

W. Truthful Lips (Proverbs 12:15-22)

T. The Spirit of Truth (John 14:15-18)

F. Belief in the Truth (2 Thessalonians 2:9-17)

S. Walking in Truth (2 John 1:1-8)

Adopted from the Evangelical Sunday School Lesson Commentary 2020-2021.

Photo by Nilina from Pexels .

BE FILLED WITH THE SPIRIT (Pentecost)

websitebuilder@1and1.de — Sun, 23 May 2021 15:12:35 GMT

BE FILLED WITH THE SPIRIT (Pentecost)

1. Filled With the Spirit (Numbers 11:24-29; Acts 2:1-4, 16-17)

2. Spirit-Filled Living (Acts 2:41-47; Ephesians 5:18-21; Galatians 5:22-25)

3. Spirit-Filled Unity and Service (Acts 4:31-35; 2 Corinthians 3:5-6)

Central Truth: Scripture commands Christians to be filled with the Holy Spirit.

Focus: Acknowledge that it is God’s will for every Christian to be filled wit the Holy Spirit, and live a Spirit-filled life.

Evangelism Emphasis: The Holy Spirit empowers Christians to be witnesses of Christ to the world.

Golden Text: “Be filled with the Spirit; speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord” (Ephesians 5:18-19).

INTRODUCTION

Frequently, when speaking of God’s will, we tend to think of specific actions such as vocations, marriage, even purchases. Today’s lesson directs our attention to God’s will for us in terms of the Holy Spirit’s active work in our lives. The specific objective is to acknowledge it is God’s will for every Christian to be filled with the Holy Spirit and live a Spirit-filled life.

This begins with the work of the Spirit in the Old Testament and ends with ministry in a New Testament congregation. This reminds us of the ongoing ministry of the Holy Spirit, which precedes the Day of Pentecost in Jerusalem and continues to this present day.

Since this is Pentecost Sunday, it is helpful to understand the background of Pentecost with its origin in Judaism. Pentecost is a feast observed fifty days after the Passover. Devout Jews believe this day marks the anniversary of God’s giving the Law. They carefully review the Torah (Pentateuch) and may stay up all night in order to do so.

In the New Testament era of the early church, Pentecost is the day when the promised Comforter descends on the gathered disciples. Obediently they have been waiting for ten days. During this time, prayer and unity prevail. Then they experience the baptism of the Holy Spirit with the initial evidence of speaking in tongues. Immediately the church grows as three thousand come to faith in Christ, initiating a new era of Spirit-filled living.

The Spirit-filled life isn’t to be just a part of history. God’s will is for each of us to daily live the Spirit-filled life. This enables us to live with confidence as we face difficulties. It also empowers us to be witnesses of the saving and keeping power of the Lord Jesus Christ.

While studying this lesson, pay attention to the diverse areas in which the Spirit-filled life can make a difference. It ranges from skills to community to worship. No dimension of our lives is to be separated from the impact of the Holy Spirit.

1. FILLED WITH THE SPIRIT

A. The Elders (Numbers 11:24-29)

25 And the Lord came down in a cloud, and spake unto him, and took of the spirit that was upon him, and gave it unto the seventy elders: and it came to pass, that, when the spirit rested upon them, they prophesied, and did not cease.

27 And there ran a young man, and told Moses, and said, Eldad and Medad do prophesy in the camp. 28 And Joshua the son of Nun, the servant of Moses, one of his young men, answered and said, My lord Moses, forbid them. 29 And Moses said unto him, Enviest thou for my sake? would God that all the Lord’s people were prophets, and that the Lord would put his spirit upon them!

It is difficult to realize the heavy load of leadership Moses bears as Israel progresses toward the Promised Land. Regardless of God’s miraculous provisions, the people repeatedly lapse into complaining. Often they direct it as a personal attack against Moses. The people’s griping over their continuous diet of manna finally becomes too much for him, and Moses pours out his frustration to God (vv. 4-10).

Moses feels God has placed too great a burden on him. He didn’t choose this position for himself. The people’s attitudes and actions make it similar to a father needing to carry a nursing child. There isn’t meat available to satisfy their appetites. Moses says he is unable to carry this burden alone. In fact, death appears to be more desirable than to continue on this path (vv. 11-15).

God doesn’t deal specifically with Moses in terms of what he feels or states. Instead, He gives Moses the plan of action to alleviate the distress. First, he is to gather the leaders of Israel and have them stand at the Tabernacle. Second, the Lord will take some of the spiritual anointing which covers Moses and put it on the elders. Third, the Spirit upon the elders will enable them to share in the burden of leadership. Fourth, the people are to sanctify themselves in preparation for divine provision. Fifth, God will provide meat which will last a whole month (vv. 16-20).

When the elders of Israel gather with Moses at the Tabernacle, they are given the Holy Spirit just as was upon their leader. Notice there is a verbal sign of this covering—they prophesy. It is an initial evidence which does not continue. The latter portion of verse 25 is most accurately translated “but they did not do so again” (NIV).

Two of the men listed as elders, Eldad and Medad, do not join the others at the Tabernacle. For some reason not stated, they are still in the camp when the Holy Spirit is given. However, that doesn’t matter. They receive Him where they are and begin to prophesy. A messenger runs to Moses with this information. Joshua, the right-hand man of Moses, misunderstands or misinterprets what is taking place. He sees it as being “out of order” or possibly insubordination to Moses’ leadership. In any case, he asks Moses to stop them.

Moses’ reply indicates his mature grasp of what is taking place. He isn’t threatened by these elders prophesying, even if it is in the camp away from the main group. This is a mighty blessing for individuals and for the whole nation. Moses desires for everyone to have this experience and empowerment.

How blessed we are to know that the fullness of the Holy Spirit is now available to all believers! We just need to be open to receiving and seek this blessing for service.

Why do you suppose “the Lord came down in a cloud” (v. 25)?
Explain Moses’ desire expressed in verse 29.

B. The Obedient (Acts 2:1-4)

When studying this passage, there is a tendency to emphasize the phenomena described in verses 2 and 3. It is hard to imagine what it would have been like to be in that room, more than likely rather crowded, and seen and heard what took place.

For today’s lesson, let’s focus on the people. Just prior to His ascension, Jesus directs His followers to go to Jerusalem and wait for the promised gift of the Holy Spirit (Luke 24:49; Acts 1:4-5). There is a definite place for this to take place, but no specific timetable other than “in a few days” (Acts 1:5 NIV). Obedient to His word, 120 of them gather in Jerusalem. Instead of scattering throughout the city, they wait as a unified body.

Acts 1:12-26 describes some of their activities. Foremost is their continued emphasis and commitment to prayer (v. 14). They also did some business by filling Judas’ vacant position in the Twelve. There’s no hint of their spending time in aimless waiting or casual visiting. They aren’t complaining about how much longer it will take.

In 2:1-4 the Holy Spirit comes upon this gathered group with audible and visual phenomena. The Holy Spirit enables them to speak languages they had never learned but could be understood by the various nationalities gathered in Jerusalem for the Feast of Pentecost.

What two sounds testified to the Holy Spirit’s coming (vv. 2, 4)?

C. The Fulfillment (Acts 2:16-17)

16 But this is that which was spoken by the prophet Joel. 17 And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams.

The events within the location where the believers were waiting for the promise apparently spills out into the streets. It quickly becomes evident to people in the area that a phenomenon is occurring. They respond with amazement, since they know these Galileans could not possibly be fluent in all the languages of their native areas (vv. 7-10).

Besides the amazement of the multitude witnessing this mighty outpouring, they also are perplexed. What is the significance or meaning? In response to the people’s questioning, the Twelve address the group. Beginning at verse 14, Peter stands out as the primary spokesperson, quickly pointing to the Scriptures. He announces with clarity their seeing the fulfillment of the prophecy of Joel 2:28-29. Though given centuries earlier, they now are privileged to witness its taking place.

Through the outpouring of the Holy Spirit, all can experience His ministry through them in what was previously limited to a select few. Neither gender nor age are qualifications for this blessing. All who “repent” and commit their life to Jesus Christ can “receive the gift of the Holy Spirit” (v. 38 NKJV).

The Eternal Spirit

The Holy Spirit is the eternal Spirit. He is the power of the present and the future, as well as the past. There is no need to escape to an idyllic past nor live in fear or dread of an uncertain postmodern future. A sovereign God has fully equipped Spirit-filled Christians to meet the demands and challenges of these times, and He holds the future in His hands.—John A. Sims, Our Pentecostal Heritage

2. SPIRIT-FILLED LIVING

A. A Fellowship Community (Acts 2:41-47)

42 And they continued stedfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers. 43 And fear came upon every soul: and many wonders and signs were done by the apostles. 44 And all that believed were together, and had all things common.

47 Praising God, and having favour with all the people. And the Lord added to the church daily such as should be saved.

After the Day of Pentecost the fledgling church numbers over three thousand. There is no structured government other than the informal leadership of the Twelve. They have no church buildings, but they do have a bond of community. Verse 42 shows they follow a set of doctrinal beliefs. This centers on the life and teachings of Jesus as well as the Old Testament Scriptures. From this we see the importance of doctrine rather than personal experience being the foundation of the church. First Timothy 4:16 speaks clearly of this: “Watch your life and doctrine closely. Persevere in them, because if you do, you will save both yourself and your hearers” (NIV).

The early church’s fellowship is seen in their praying and eating together. Sharing food around a table provides an intimate approach which enables conversation to flow. It quickly becomes an opportunity to know others on a deeper level beyond the usual topics of the weather and various current events. Verse 46 of the text indicates this to be a regular, daily practice. Being in the same city and sharing the special relationship in Christ causes them to seek out each other. This verse also points to the attitude. These were joyous actions arising from sincere hearts.

This fellowship community then experiences marvelous spiritual results. The miraculous occurs regularly, and more individuals are accepting Christ and becoming part of the church. Note the positive response of those observing this body of believers. Christlike living, coupled with the joy of the Lord, impacts those with whom we come in contact.

Describe the relationships of the early Christians (vv. 44-46).

B. A Worshiping Community (Ephesians 5:18-21)

18 And be not drunk with wine, wherein is excess; but be filled with the Spirit; 19 Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord; 20 Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ; 21 Submitting yourselves one to another in the fear of God.

Spirit-filled living must include the dimension of worship. To adore and offer our thanksgiving to the Sovereign Lord is to be an ongoing response of believers who are filled with the Holy Spirit and continuing to walk in His influence.

Verse 18 begins with a concept contrast. The apostle Paul points to those individuals who submit to the gratification of wine. They recklessly pursue the taste and short-lived excitement of heavy indulgence with significant negative results. In marked contrast to such a behavior, believers are encouraged to allow the continuance of the Holy Spirit’s guiding and fulfilling of their lives. We are to open ourselves daily to the divine impact of the Spirit.

“Speaking to one another” (v. 19 NKJV) through godly songs should be an ongoing part of the Spirit-filled life whenever and wherever believers are in the company of each other. Music is a universal language of cultures to express joy and sorrow. It is only logical for the melodies of the heart to be released into audible song.

The apostle Paul points to a variety of musical literature which is to fulfill our need and desire for expression. This should be a reminder to the worship leader in local congregations to use different types of music. The psalms mentioned here most likely refer to the Old Testament Psalms, which were a part of Jewish worship. Hymns very likely were the new songs written by believers in the early church to express doctrinal concepts. Spiritual songs refer to those that are testimonial, expressing an experience with God.

A worshiping community is also to be a thankful group of believers (v. 20). Thankfulness should include the “small things” of life as well as the larger, seemingly more important aspects.

Verse 21 teaches that submission to one another plays a part in a Spirit-filled community as we worship together. No one is exempt from being in submission to others. Divine order includes both leadership and submission “out of reverence for Christ” (NIV).

Keep Being Filled

There are many reasons why we need to be continually filled with the Holy Spirit. The greatest of these is that God demands it; it is a commandment of the Lord. The same God who said “be not drunk” also said “be filled.”—John D. Nichols

C. A Fruitful Community (Galatians 5:22-25)

22 But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, 23 Meekness, temperance: against such there is no law. 24 And they that are Christ’s have crucified the flesh with the affections and lusts. 25 If we live in the Spirit, let us also walk in the Spirit.

Christ’s children experience a crucifixion of their sinful nature with its passions and desires. Since the Spirit has quickened us who were dead in our sins, it becomes our responsibility to practice the new life empowered by His presence within us. We can’t mature in Christ and fulfill His purpose if we sit by passively.

In verses 22-23, we see the spiritual “fruit” is singular, not plural. All the nine virtues listed here are part of a single whole. The implication is that no one can claim to be evidencing the fruit of the Spirit without working to cultivate each of the individual virtues.

Following is a brief statement of what each of these virtues demonstrates:

Love —the distinctive mark of the Christian, which is an act of the will God accomplishes through us

Joy —a cheerful gladness that flows from our salvation, regardless of our circumstances

Peace —the reconciliation with God that enables us to be free from tension, even when in conflict situations

Longsufferin g ( patience )—being forbearing and non-retaliatory, even when individuals deliberately attempt to provoke us

Gentleness —kindness and politeness that treats others with utmost respect

Goodness —inner character development expressed by moral and ethical values

Faith —faithfulness seen in loyalty and trustworthiness

Meekness ( gentleness )—submissiveness and humility before God and others

Temperance ( self-control )—self-mastery enabling one to control his or her thoughts and actions.

Here we see how the Holy Spirit longs to work in our lives as individuals and as a corporate body of believers. Our claim of the Spirit’s fullness in our lives must be reflected in words and actions.

What does it mean to “walk in the Spirit” (v. 25)?

3. SPIRIT-FILLED UNITY AND SERVICE

A. Unity and Generosity (Acts 4:31-35)

31 And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness. 32 And the multitude of them that believed were of one heart and of one soul: neither said any of them that ought of the things which he possessed was his own; but they had all things common.

After the disciples had praised and glorified God (see vv. 24-28), they presented to Him a single and a simple petition. They did not ask for deliverance from the threatenings of the Sanhedrin, or for protection from violence. They knew He would do this if it were His will for them. Their one petition was that He grant them boldness to preach His Word (vv. 29-30).

Unexpectedly the prayer was followed by a tremendous spiritual outpouring upon them. The place where they were gathered was shaken, and the disciples were filled anew with the Holy Spirit. This does not indicate there had been any diminution of the Spirit in their lives since the Day of Pentecost; there was nothing lacking in spiritual fullness. But this powerful repetition of the infilling further emboldened the disciples to speak His Word in the face of danger.

The common sharing of goods which the Christians had begun earlier (2:44-45) was greatly increased in the face of danger. The Christians sold their houses and lands, pooled their resources, and lived together in unity. Because they were fully united in faith, purpose, and service, the common sharing of material goods was both desirable and spontaneous. No member of the church desired to have more than any other.

Despite the danger they faced, the disciples of Christ enjoyed a glorious period of power and growth (4:33). The unity of the church was not a pretense, for the people worshiped, worked, believed, and shared together. Growth and grace were the consequence of this unity and fellowship. The emphasis of their ministry was the resurrection of Jesus. This was the great hope and confidence of the church then, and it still is today.

Explain the significance of “great grace” (v. 33).
Why were there “no needy persons among them” (v. 34 NIV)?

B. Able Ministers (2 Corinthians 3:5-6)

5 Not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God; 6 who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life.

In verses 1-3, the apostle Paul said he did not need “letters of recommendation” to prove the legitimacy of his ministry. Instead, he said the Corinthian converts themselves were “our letter, written on our hearts, known and read by everybody” (NIV).

In verse 5 he makes it clear that he could not boast of his success in ministry, for his “sufficiency”—competence, capability, qualification—“is of God.” He had no competence in himself to claim anything for himself. When we as Christians realize our ability to minister to others comes from Christ and we are willing to glorify Christ for what He accomplishes through us, we will find success in our service.

Paul said God “has made us competent as ministers of a new covenant” (v. 6 NIV). This “new covenant” is the gospel of Jesus Christ—the message that “giveth life” by the Holy Spirit.

We as members of the church of Christ have been entrusted with the Gospel. It is written on our hearts, transforming us into messengers of the good news who can eternally influence other people through the competence Christ gives us.

Explain the sufficiency or competence of believers.

THE PROMISE IS FOR YOU

We need the baptism in the Spirit today just as much as they [the first Christians] needed it. The world is just as hostile against the cause of Christ, and we are just as weak when we attempt to serve Him in our own power.

The baptism with the Holy Spirit is for you today. God wants to accomplish in your life what He has been promising His people for generations. There is no reason why you should have to wait any longer. The promise is for you.—Horace S. Ward, Power for Living

Daily Devotions

M. God’s Spirit in a Ruler (Genesis 41:37-43)

T. Artisans Enabled by the Spirit (Exodus 31:1-6)

W. Spirit-Anointed King (2 Samuel 23:1-5)

T. Filled Again With the Spirit (Acts 4:23-33)

F. Gentiles Receive the Spirit (Acts 10:44-48)

S. Living in the Spirit (Galatians 5:16-25)

Adopted from the Evangelical Sunday School Lesson Commentary 2020-2021.

AN EMPOWERED PEOPLE

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AN EMPOWERED PEOPLE

1. Divine Power (2 Peter 1:1-9)

2. Divine Calling (2 Peter 1:10-15)

3. Divine Revelation (Matthew 17:1-5; 2 Peter 1:16-21)

Central Truth: God calls and empowers Christians to overcome.

Focus: Consider Christ’s life-changing power and live according to the divine nature.

Evangelism Emphasis: Christ empowers believers to live as His witnesses.

Text: “His divine power hath given unto us all things that pertain unto life and godliness” (2 Peter 1:3).

INTRODUCTION

This lesson focuses on the resources provided by God that enable Christians to grow in the wisdom and knowledge of Jesus Christ. It also examines the expectations God has for us. We are in a living relationship with God. There are some things we expect from Him, such as salvation, provision, and His presence. There are also some things He expects from us. However, God never expects without giving us the ability to fulfill those expectations.

Spiritual growth is not an option for the child of God. Neither does it come without intentionality, determination, and a plan. It helps to take a spiritual inventory of our lives to see where we are and what we need to move to a deeper, more intimate walk with God. This can be accomplished through prayer and meditation on the Word. A specific plan must then be formulated to address these areas in our lives that need to be addressed. We can and must grow in His grace. It is the will of God, who provides the powerful resources to make this possible.

1. DIVINE POWER

A. Awesome Promises (2 Peter 1:1-4)

1 Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ: 2 Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord, 3 According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue: 4 Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust.

This salutation informs us that spiritual leaders are divine gifts from God. These leaders provide an example to follow, contribute to the expansion of the kingdom of God, and have God-given talents, blessings (“grace and peace,” v. 2), and words to share. Here, the earthly source of this message is Peter, one of the Twelve. He was not perfect, yet he was God’s chosen leader as an “apostle” (a messenger or representative from God) and a “servant” (one who ministers to others as unto the Lord). Peter was well aware of the tension between the two callings that become one ministry.

The recipients of this letter are “those who have received through a divine gift the faith that is equally precious and honorable as ours” (v. 1, author’s translation). No matter how far in time we are removed from the cross of Christ and the proclamation of its witness, we have the same standing in the sight of God as the apostles! Even the “least” in the Kingdom are as great as the greatest (Matt. 11:11; 25:40; Eph. 3:8).

Through the power of God, we have access to everything we need for “life and godliness” (2 Peter 1:3). It is a promise to supply all of our needs for life on the earth, as well as whatever we need to live in right relationship with God (“godliness”). We are called to reflect God’s majesty (“glory”) and goodness or excellence (“virtue”) in the midst of the darkness, so that others might see the light and be drawn to Him. As in verse 2, our ability to participate in this provision of God is dependent on our knowledge of Him. It is not just mental knowledge, but also encompasses the spirit, emotions, and will. It is knowledge that willfully and intentionally experiences God. The goal is to know Him so intimately that we flow in and with His love and power.

The ability to grasp such a lofty goal is not left to our own abilities. We are the recipients of “very great and precious promises” (v. 4 NIV). The Old Testament is full of promises—promises of deliverance (Ps. 32:7), healing (Isa. 61:1), and hope (Jer. 29:11), to name a few. Those promises are fulfilled in and through Jesus Christ (2 Cor. 1:20), as are the New Testament promises of salvation (Acts 4:12), the Second Coming (John 14:3), and a new home (1 Thess. 4:17) for those who believe in Him.

These promises enable us to be “partakers” (fellow participants) of His “divine nature” (2 Peter 1:4). There are aspects of God’s nature or attributes in which humanity cannot participate, such as His omnipresence and omnipotence. There are, however, qualities of God in which we can share, such as love, life, holiness, and goodness. This work of God in our lives enables us to “escape the corruption in the world caused by evil desires” (v. 4 NIV). This escape is both present and future, giving us hope in freedom from sin now and escape from the influences of this world at the appearance of Jesus Christ.

Hear God’s Word

The Bible, God’s inerrant Word, is forever true whether or not anyone reads or believes it; but it becomes of value to you when you get hold of it for yourself. Never leave a passage of Scripture until it has said something to you.—Robert Cook

B. Godly Character (2 Peter 1:5-7)

5 And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge; 6 And to knowledge temperance; and to temperance patience; and to patience godliness; 7 And to godliness brotherly kindness; and to brotherly kindness charity.

Character is best understood as who we are when no one else is looking. It is who God knows us to be. Character governs conduct, so its development is crucial to the spiritual health of the believer. Each of these qualities builds on the previously mentioned one. They all start with faith .

The first inner quality is moral excellence (“virtue”). God is not looking for people who simply do right; He is looking for people who do right because they are right with Him (see 2 Chron. 25:2). The second inner quality is insight and understanding . It is “knowledge” that discerns God’s nature, will, and purpose, and continually develops from being immersed in the Word of God and the flowing of the Spirit. Thus, it is aware of the spiritual forces at work and knows how to effectively counteract them through the Spirit.

The third inner quality is disciplined self-control (“temperance”). It is willfully placing the desires of the flesh in submission to God. The fourth inner quality is persistent perseverance (“patience”). The growing Christian must remain loyal to the faith and promises of God despite the circumstances.

The last inner quality listed here is godliness . This is a decision to live in a way that is always conscious of God’s provision and presence. It is leading a life that is a visible testimony to God and brings Him glory.

The passage progresses to qualities that are more outward in their expression. As we develop the inner person (attitudes), the outward person responds to that development (actions). For example, the heart governs what the mouth speaks (Luke 6:45). The thoughts on which we dwell affect our behavior (Prov. 23:7). It is a compelling reminder of how the spirit affects the flesh—both positively and negatively. Specifically, Peter calls for two types of love to be developed and shared. Together these types of love fulfill Jesus’ summary of the Old Testament expectations (see Matt. 22:37-40).

“Brotherly kindness” is love for a brother or sister and is used in the New Testament for love between fellow believers—spiritual family members (see Rom. 12:10). Jesus declares that our love for fellow believers serves as a powerful witness of our faith (John 13:35).

The scope of our love is then extended beyond the church through the highest degree of love ( agape ). It is a deep, devoted love that originates not from a feeling, but a decision. Jesus said, “Greater love has no one than this, than to lay down one’s life for his friends” (John 15:13 NKJV).

Why is faith the starting point in Christian living?

C. The Necessity of Spiritual Growth (2 Peter 1:8-9)

These spiritual qualities (vv. 5-7) should be evident in our lives and “abound” in such a way that they are caused to increase continually (v. 8). Some people undertake spiritual disciplines only because they are required to do so. They usually do no more than is required—if that. These individuals are also usually unhappy and unfulfilled people. Others do the same things joyfully because they want to develop, mature, prepare themselves for further service, excel in the faith, and please God. The apostle says those who undertake spiritual growth willingly and with zeal (“abound”) shall not be barren .

Those who neglect or do not possess these qualities (“lacketh”) are “nearsighted and blind” (v. 9 NIV). The New Testament often illustrates loss of spiritual vitality through the imagery of blindness (Matt. 15:14). Lost sight results in forgetting the importance of being “cleansed from . . . past sins” (2 Peter 1:9 NIV). However, if we forget what God has done in the past, we will not expect cleansing in the present. If we are not cleansed in the present, we have no future. We either grow or we deteriorate.

How can a spiritually blind believer recover his vision?

2. DIVINE CALLING

A. The Assurance in Spiritual Growth (2 Peter 1:10-11)

10 Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall: 11 For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ.

Peter reminds his readers we are pilgrims on a journey. We can determine the outcome of that journey by working diligently to make certain our “calling and election” (v. 10) are steadfast. The image is that of an anchor holding a ship securely in the midst of a storm. We have been called to be saints of God and witnesses of His grace. Continual spiritual development enables us to walk without stumbling and assures acceptance at the appearing of Jesus Christ.

When Christ comes, we can enter His everlasting kingdom “abundantly” (v. 11), not merely by the skin of our teeth. If we have allowed Christ’s virtues to flow through us, we can expect our works to survive God’s testing by fire, revealing them to be as gold and silver, bringing us rewards (see 1 Cor. 3:10-15).

Eternity Beckons

In The Pilgrim’s Progress , John Bunyan tells of Pilgrim’s seeing the doors of the heavenly city opened for a brief moment. What Pilgrim sees during the brief time encourages him to fight even harder the rest of the way. While we have not had a literal glimpse of heaven, God has given us “a seal, the promised Holy Spirit, who is a deposit guaranteeing our inheritance” (Eph. 1:13-14 NIV). The portion of God’s power we have received through the presence of His Spirit should intensify our efforts to be with Him throughout eternity.

B. Truths to Remember (2 Peter 1:12-15)

12 Wherefore I will not be negligent to put you always in remembrance of these things, though ye know them, and be established in the present truth.

15 Moreover I will endeavour that ye may be able after my decease to have these things always in remembrance.

Simon Peter thought it right to remind his readers, while he was living, of what they already knew, for he was conscious that his death as foretold by the Lord (John 21:18-19) was not far off.

Matthew Henry commented: “The nearness of death makes the apostle diligent in the business of life. Our Lord Jesus had shown him that the time of his departure was at hand, and therefore he bestirs himself with greater zeal and diligence, because the time is short. He must soon be removed from those to whom he wrote; and his ambition being that they should remember the doctrine he had delivered to them, after he himself was taken away from them, he commits his exhortation to writing.”

3. DIVINE REVELATION

A. The Transfiguration (2 Peter 1:16-18; Matthew 17:1-5)

16 For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty. 17 For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased. 18 And this voice which came from heaven we heard, when we were with him in the holy mount.

Peter informs the readers that their faith is not founded on “cunningly devised fables” (v. 16). A fable is a myth that contains just enough truth to be enticing and believable, but twists the truth to present the ideas of the myth’s teacher. These fables are contrasted to the truthful eyewitness accounts of the apostles and others who witnessed the powerful ministry of Jesus Christ. Peter is not presenting something he has heard or invented, but something he witnessed and experienced.

Jesus’ role as the true revelation of God is solidified through Peter’s recounting of the Transfiguration account (v. 17). Peter, James, and John witnessed the special recognition (“honor”) and radiant splendor (“glory”) bestowed on Jesus, especially on the Mount of Transfiguration. Honor is something one achieves through accomplishment. Glory is a divine attribute that Christ shares with the Father.

On this mountain, Jesus was “transfigured before them [Peter, James, and John], and his face shone like the sun, and his clothes became dazzling white” (Matt. 17:2 NRSV). They heard God the Father declare, “This is my Son, the Beloved; with him I am well pleased; listen to him!” (v. 5 NRSV).

The apostle emphasizes, “We ourselves heard the declaration that came out of heaven” (2 Peter 1:18, author’s translation). Peter is not a creator of fables, but a credible eyewitness, willing to lay down his life for the cause of Christ (see vv. 13-14). Peter calls the place “the holy mount,” but his emphasis is not on the physical location; rather, the Person honored and the manifestation of God’s glory made the mountain a sacred and holy place.

The Only One

At the end of the scene the disciples saw no man save Jesus alive. Moses and Elijah, the Law and the promise, types and shadows, pass away; the Gospel, the fulfillment, the substance, Christ remains—the only one who can relieve the misery of earth and glorify our nature, Christ all in all.— Smith’s Bible Dictionary

B. The Inspired Scripture (2 Peter 1:19-21)

19 We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: 20 Knowing this first, that no prophecy of the scripture is of any private interpretation. 21 For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.

Peter states the “word of prophecy” is more “sure” (trustworthy) than the fables of the false teachers. The test of prophecy is its fulfillment (Deut. 18:22). God has confirmed His Word through Jesus Christ (Acts 10:37-40), His messengers (Mark 16:20), and His Spirit (1 Thess. 1:5). The fables of the false teachers are contrasted with divine revelation.

His command is clear: we must pay close attention to and obey (“heed”) the real prophetic word. Heed originally meant “to bring a ship to its proper port.” Apparently, the false teachers were telling the readers to ignore the teaching of Peter and the apostles, a common problem in the early church (see Gal. 1:7-9). It is also a problem that has not gone away and always results in a spiritual shipwreck. Peter informs them the prophetic word is like “a light that shines in a dark place” (2 Peter 1:19 NKJV). The word for dark occurs only here in the New Testament and carries the idea of a dirty, dismal place devoid of light. It speaks to the spiritual condition of those without the light of God. Light draws attention, pierces the darkness, illuminates its surroundings, and provides the ability for the eye to focus on reality rather than perception. This light will bring forth the dawn of a new day and the revelation of Jesus Christ (“day star”) in their lives and hearts in the present, as well as in the future when He appears for His church.

Verse 20 has been understood as saying no one person has the only interpretation of any scripture. The Lord is a God of relationship who wants to reveal Himself to all His people, not reserve the understanding of His Word for elite factions or select individuals. As well, God and His Word are multifaceted and can minister to each of us in different ways, based on where we are in our walk with Him and the situations we face. This does not mean we can interpret Scripture any way we choose. Our interpretations and applications of spiritual things are subject to critique and confirmation by other believers (1 Cor. 14:29) and must not violate other scriptures.

Verse 20 of the text has been understood to say Scripture is God-breathed, not humanly inspired. It came solely through the will of God (v. 21). Holy men of God spoke from God only after they were moved by Him through the Holy Spirit (2 Sam. 23:2). This is a beautiful depiction of the symmetry that transpires in our spiritual walk with God. He calls, moves, and inspires. We hear, respond, and flow in the power of the Spirit. He does not violate our wills and we cannot usurp His. It is this networking of the divine and human wills that results in God’s plan being accomplished.

How is the Bible a one-of-a-kind book?

EVERYTHING WE NEED

A dwarf is a person of short stature—under 4 feet 10 inches as an adult. More than two hundred different conditions can cause dwarfism. A single type, called achondroplasia , causes about 70 percent of all dwarfism. This is a genetic condition that affects about one in twenty-five thousand people. It makes one’s arms and legs short in comparison to their head and trunk. Dwarfism itself is not a disease. However, there is a greater risk of some health problems. With proper medical care, most people with dwarfism have active lives and live as long as other people (information from MedlinePlus ).

Spiritual dwarfism is another matter. There is no reason for a Christian not to continually grow spiritually, for God “has given us everything we need for life and godliness” (2 Peter 1:3 NIV). God calls and provides the resources for every Christian to grow in Christ. The question is, Will we “make every effort” (v. 5 NIV) to become all that He wants us to be?

Daily Devotions

M. God’s Power in Egypt (Exodus 9:13-17)

T. God’s Power in the Sanctuary (Psalm 63:1-6)

W. God’s Power in the Wilderness (Psalm 106:1-12)

T. Power for a Paralytic (Matthew 9:1-8)

F. Power on the Damascus Road (Acts 26:12-18)

S. Power Given to Two Witnesses (Revelation 11:3-12)

Adopted from the Evangelical Sunday School Lesson Commentary 2020-2021.

Photo by Luis Quintero from Pexels .

Sonshine Family Worship Center

THE GOD-BLESSED LIFE

THE GOD-BLESSED LIFE

USE TECHNOLOGY WISELY

USE TECHNOLOGY WISELY

THE BIBLE ON HOMOSEXUALITY

THE BIBLE ON HOMOSEXUALITY

PORNOGRAPHY IS DESTRUCTIVE

PORNOGRAPHY IS DESTRUCTIVE

THE SANCTITY OF HUMAN LIFE

THE SANCTITY OF HUMAN LIFE

JACOB AND JOSEPH DIE WELL

JACOB AND JOSEPH DIE WELL

JOSEPH REUNITED WITH HIS BROTHERS

JOSEPH REUNITED WITH HIS BROTHERS ﻿

JOSEPH AND PHAROAH

JOSEPH AND PHAROAH

JOSEPH'S STORY BEGINS

JOSEPH'S STORY BEGINS

GOD BLESSES JACOB (ISRAEL)

GOD BLESSES JACOB (ISRAEL)

ISAAC BLESSES JACOB

ISAAC BLESSES JACOB

BY COVENANT, ABRAHAM BECAME THE FIRST JEW

By Covenant, Abraham Became the First Jew

THE GROWING CHURCH

THE GROWING CHURCH

WAITING FOR THE HOLY SPIRIT

WAITING FOR THE HOLY SPIRIT

WHY THE HOLY SPIRIT CAME (Pentecost)

WHY THE HOLY SPIRIT CAME (Pentecost)

GOD'S HEALING PRESENCE

GOD'S HEALING PRESENCE

THE GOOD SHEPHERD

THE GOOD SHEPHERD

EZEKIEL’S INAUGURAL VISION AND CALL

EZEKIEL’S INAUGURAL VISION AND CALL

SALVATION AND DIVINE FAVOR PROMISED

SALVATION AND DIVINE FAVOR PROMISED

THE CALL OF JEREMIAH

THE CALL OF JEREMIAH

MARKS OF A TRUE DISCIPLE

MARKS OF A TRUE DISCIPLE

INSTRUCTIONS FOR CHRISTIANS DISCIPLES

INSTRUCTIONS FOR CHRISTIAN DISCIPLESHIP

UPSIDE-DOWN LIVING

UPSIDE-DOWN LIVING

THE COST OF DISCIPLESHIP

THE COST OF DISCIPLESHIP

THE CALLING OF DISCIPLESHIP

THE CALLING OF DISCIPLESHIP

VICTORY IN JESUS

VICTORY IN JESUS

REJECT DECEIVERS AND DEMONIC DOCTRINES

REJECT DECEIVERS AND DEMONIC DOCTRINES

PAUL CONFRONTS EVIL SPIRITS

PAUL CONFRONTS EVIL SPIRITS

GOD TO THE RESCUE

GOD TO THE RESCUE

JESUS' BIRTH ANNOUNCED AND ANTICIPATED

JESUS’ BIRTH ANNOUNCED AND ANTICIPATED

A NEW ERA BEGINS

A NEW ERA BEGINS

INSTRUCTIONS FOR SPIRITUAL WARFARE

INSTRUCTIONS FOR SPIRITUAL WARFARE

RELATIONSHIPS IN CHRIST

RELATIONSHIPS IN CHRIST

TRANSFORMED BY CHRIST

TRANSFORMED BY CHRIST

CHRIST'S MODEL FOR THE CHURCH

CHRIST'S MODEL FOR THE CHURCH

THE GREAT MYSTERY OF GRACE

THE GREAT MYSTERY OF GRACE

NEW LIFE IN CHRIST

NEW LIFE IN CHRIST

OUR POSITION IN CHRIST

OUR POSITION IN CHRIST

THE NEW CREATION

THE NEW CREATION

CREATED FOR GOD'S PURPOSE

JOSEPH REUNITED WITH HIS BROTHERS