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Walking Thru The Bible. A series of Bible Class lessons and sermon outlines to go through the Bible in a one-year program.
http://www.home.hiwaay.net/~wgann/walk/walk.htm
Bible Book of the Month. Bible Class Lesson Sheets -- and one of the most useful and practical plans for congregational Bible study.
http://www.home.hiwaay.net/~wgann/bbom/bbom.htm
Bible Survey Thirteen lessons surveying the Old and New Testaments. Lessons sheets and supplement materials to be used in the class room or in private study.
http://www.home.hiwaay.net/~wgann/survey/survey.htm
There is no charge for Grace Notes Materials. The ministry is supported by Christians who pray for the work and share in the expenses.
Grace Notes, % Warren Doud, 1705 Aggie Lane, Austin, Texas 78757 Email For Grace Notes : wdoud@bga.com
"Not Far from the Kingdom" A teacher of the Law wanted to know the greatest commandment, the Lord had this to say about him after His answer. Mark 12:28-34. PDF
http://home.hiwaay.net/~wgann/sermons/not_far.htm
"Stretch Out Your Hand" What blessings can a man get from being in worship where the Lord is? What great and wonderful blessing you and I could receive if we would "Stretch Our Our Hand". Mark 3:1-7 PDF
http://home.hiwaay.net/~wgann/sermons/stretch_hand.htm
The Greek Text of the New Testament. -- A quick review of the various families of Greek texts used for making modern translations today. HTML (PDF in 5x8 format)
http://home.hiwaay.net/~wgann/sermons/greek text.pdf
Studies in the Sermon on the Mount. Twenty-seven full content lesson outlines ready to be downloaded and printed out into 4-page lesson sheets. Good for either preaching or studying in a Bible class. Lessons c. 1992 by Charles E. Crouch and you have his permission to use them in a classroom.
http://home.hiwaay.net/~wgann/mount/mount.htm
See www.biblestudy.org/
http://www.gospelcom.net/bible
1. Repentance. Mark 1:15; Luke 13:3; Acts 3:19.
2. Justification. Romans 5:1; Titus 3:7.
3. Regeneration. Titus 3:5.
4. New birth. John 3:3; 1 Peter 1:23; 1 John 3:9.
5. Sanctification subsequent to justification. Romans 5:2; 1 Corinthians 1:30; 1 Thessalonians 4:3; Hebrews 13:12.
6. Holiness. Luke 1:75; 1 Thessalonians 4:7; Hebrews 12:14.
7. Water baptism. Matthew 28:19; Mark 1:9, 1 0; John 3:22, 23; Acts 8:36, 38.
8. Baptism with the Holy Ghost subsequent to cleansing; the enduement of power for service. Matthew 3:11; Luke 24:49, 53; Acts 1:4-8.
9. The speaking in tongues as the Spirit gives utterance as the initial evidence of the baptism of the Holy Ghost. John 15:26; Acts 2:4; 10:44-46; 19:1-7.
10. Spiritual gifts. 1 Corinthians 12:1,7,10,28,31; 1 Corinthians 14:1.
11. Signs following believers. Mark 16:17-20; Romans 15:18, 19; Hebrews 2:4.
12. Fruit of the Spirit. Romans 6:22; Galatians 5:22, 23; Ephesians 5:9; Philippians 1: 11.
13. Divine healing provided for all in the atonement. Psalm 103:3; Isaiah 53:4, 5; Matthew 8:17; James 5:14-16; 1 Peter 2:24.
14. The Lord's Supper. Luke 22:17-20; 1 Corinthians 11:23-26.
15. Washing the saints' feet. John 13:4-17; 1 Timothy 5:9, 10.
16. Tithing and giving. Genesis 14:18-20; 28:20-22; Malachi 3: 10; Luke 11:42; 1 Corinthians 9:6-9; 16:2; Hebrews 7:1-21.
17. Restitution where possible. Matthew 3:8; Luke 19:8, 9.
18. Premillennial second coming of Jesus. First, to resurrect the dead saints and to catch away the living saints to Him in the air. 1 Corinthians 15:52; 1 Thessalonians 4:15-17; 2 Thessalonians 2: 1. Second, to reign on the earth a thousand years. Zechariah 14:4; 1 Thessalonians 4:14; 2 Thessalonians 1:7-10; Jude 14, 15; Revelation 5:10; 19:11-21; 20:4-6.
19. Resurrection. John 5:28, 29; Acts 24:15; Revelation 20:5, 6.
20. Eternal life for the righteous. Matthew 25:46; Luke 18:30; John 10:28; Romans 6:22; 1 John 5:11-13.
21. Eternal punishment for the wicked. No liberation nor annihilation. Matthew 25:41-46; Mark 3:29; 2 Thessalonians 1: 8,9; Revelation 20:10-15; 21:8.
Declaration of Faith
Practical Commitments
NOTE: [ Ephesians Commentary series and Romans, 1 Corinthians, 1 Thessalonians, Hebrew, 1 &2 Peter…]
http://www.cyberstreet.com/calvary/ephesian.htm
NEW TESTAMENT KEY POINTS
Jesus Life Story--------------------------------Matthew, Mark, Luke, John
· Jesus' Birth
o Matthew 2
o Luke 2
· Jesus at Twelve Years Old
o Luke 2
· Jesus' Baptism
o Matthew 3
o Mark 1
o Luke 3
· Jesus' Transfiguration
o Matthew 17
o Mark 9
o Luke 9
· Jesus in Jerusalem
o Matthew 21
o Mark 11
o Luke 19
· Jesus' Last Supper
o Matthew 26
o Mark 14
o Luke 22
o John 13
· Jesus' Trial
o Matthew 26,27
o Mark 14,15
o Luke 22,23
o John 18,19
· Jesus' Crucifixion
o Matthew 27
o Mark 15
o Luke 23
o John 19
· Jesus' Resurrection
o Matthew 28
o Mark 16
o Luke 24
o John 20
· Jesus' Kingdom of Heaven
o Matthew 5,8,10,12,13,18,19
o Mark 4
o Luke 6,12,13,17
· Jesus' Statements on How to Live
o Matthew 5,6,7,18,23
o Mark 12
· Jesus' Story-Illustrations
o Matthew 7,13,18,20,22,23,25
o Mark 12
o Luke 8,11,12,14,15,16,18,19,20
o John 10
· Stories About Jesus
o Mark 2
o Luke 5,7,10,17,18,19
o John 2,3,4,6,9
· Lazarus Raised from the Dead
o John 11
· Jesus' Healings/Miracles
o Matthew 8,9,14,15,20
o Mark 4,5,6,7,8,10
o Luke 5,6,7,8,9,13,18
o John 4,5,6
· Jesus' Other Main Points
o Matthew 11,12,16,17,20,25,26
o Mark 3,6,10,12
o Luke 12,13,14,16,17,20
o John 5,8,10,12
· Jesus' Pharisees/Sadducees Disagreements
o Matthew 12,15,22
o Mark 7,10
o Luke 5,6,11,20
o John 8
· Jesus/Disciples Interactions
o Matthew 5,6,7
o Mark 8,9,10,12,13
o Luke 6,9,10,18
o John 14,15,16,17
· Jesus' Points on the "last days"
o Matthew 24
o Mark 13
o Luke 17,21
o John 5,12
12 Disciples/Apostles:
· Matthew 10:2-4
· Luke 6:13-16
New Covenant of God with the People:
· Matthew 26:28
· Mark 14:24
· Luke 22:20
· Romans 8:3
· Philippians 3:9
· Hebrews 8:10
· Hebrews 9:15
· Hebrews 10:9-10
Sermon on the Mount----------------------------------------- Matthew 5,6,7
The Beatitudes-------------------------------------------------Matthew 5:3-12
The Lord's Prayer ---------------------------------------------Matthew 6:9-13
Very Often-Quoted Verse-------------------------------------John 3:16
"In Remembrance" of Jesus (Communion/Eucharist):
· Matthew 26:26-29
· Mark 14:22-24
· Luke 22:19-20
· 1 Corinthians 10:16-17; 11:23-26
The Great Gift:
· Matthew 26:6-13
· Mark 14:1-9
· John 12:1-8
"Doubting Thomas"------------------------------------------------John 20:25-29
Jesus after Crucifixion
Acts 1
Disciples/Apostles Miracles:
Acts 9,16,20
Stephen Martyred--------------------------------------------------Acts 7
Paul's Way to Pray-----------------------------------------------Ephesians 5:20
Paul's Dead-to-Life Questions (Seed Yields Plant):
1 Corinthians 15:35-58
Paul's Christian Soldiers
· Ephesians 6:10-17
· 1 Thessalonians 5:8
Famous Statements from Paul
· Romans 8:31
· 1 Corinthians 10:31
· 1 Corinthians 13:13
· Galatians 6:7
· 1 Thessalonians 5:1-2
· 2 Timothy 4:7
Conversion of Saul (renamed Paul) to Christianity
· Acts 9,22
Paul's Ministry and Growth of Christianity
· Main Points
o Romans (main Christian thoughts) 5,6,8,11,12,13,14,15
o 1 Corinthians 7,8,10,11,14,15
o 2 Corinthians 3,5
o Galatians 2,5,6
o Ephesians 5,6
o 1 Timothy 2
· Paul's Points on the "last days"
o Romans 11
o 1 Corinthians 1,7,10,15
o Ephesians 1
o 1 Thessalonians 4,5
o 2 Thessalonians 1,2
· Paul's Other Points
o 1 Corinthians 6,10,11,12,13,16
o 2 Corinthians 5,7
o Ephesians 4
o Philippians 3,4
o Colossians 1,2,3
o 1 Thessalonians 4,5
o 1 Timothy 6
· Paul's Predestination Beliefs
o Romans 8,9
o 1 Corinthians 1,2
o Ephesians 1
Jesus Likened to Melchizedek--------------------------------- Hebrews 7:24-25
Command for Christians------------------------------------ 1 John 3:23
God is Love--------------------------------------------------- 1 John 4:8,9
Description of John's Vision of the "last days"------------------ The Revelation
o Judgment: The Revelation 20:11-15
o New Jerusalem (i.e., Heaven): The Revelation 21,22
Further Points on the "last days"
2 Peter 3
I [ Vijai V ], Humbly Honor and Thank Dr. Grant C. Richison
Grace Notes
Grace Notes
The Life of Christ
The Four Gospels (Part 1 of 2)
by
Rev. Mark Perkins, Pastor
Denver Bible Church
326 E. Colorado Ave.
Denver, Colorado 80210
E-Mail:
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General Introduction.
In the middle of the 6th decade of the first century, Christianity had reached a crisis. Nero had begun his persecutions, and the Romans had begun to suppress the open rebellion of the zealot Jews in Palestine.
The church had been well established throughout the Roman Empire, and many doctrinal epistles had been written in support of the church.
Paul was in prison; many of the great believers of the eyewitness generation had died from natural causes and violent persecution.
It appeared as though the prophecy of Christ about the destruction of the Temple was about to come to pass due to the hopeless war in the Holy Land.
It was because of these intense adversities that God the Holy Spirit inspired three men in three different cities to write gospels - records of the life of Christ.
The three locations of writing were widely and evenly distributed.
Mark recorded Peter's gospel in Rome.
Luke wrote his gospel somewhere in Greece, probably in Achaia.
Matthew wrote from Antioch in Syria.
These three gospels were written for various reasons. Matthew wrote to Jews, in order to convince them of the Messiahship of Jesus. He hoped to convert them before the folly of the Zealot movement resulted in their persecution and destruction. Already war was begun in Palestine.
Luke wrote to Greeks in order to provide an accurate history of the events of the incarnation. His second work, the book of Acts, is the accurate history of the early church.
Mark wrote to record the life of Christ as told by Peter. It is likely that Peter was in prison and close to martyrdom when he dictated the story of Christ's life. Peter no doubt thought it imperative that the story get out. The abbreviated nature of the narrative reveals both Peter's nature and that he was in a hurry.
These three gospels, although very similar in their record of events, arose from independent sources.
Peter told the story to Mark as he remembered it.
Luke had apparently interviewed a number of people over the years and put these materials together to form his gospel.
Matthew had already written quite a lot of material in Aramaic, which had to do with the prophecies concerning the life of Christ. He used this material to form the basis for a number of his passages, and filled in the rest from memory.
There was no written source on which these three are all based. The Q hypothesis is pure bunk, thought up by arrogant German scholars who had nothing better to do because they had rejected the inspired nature of the Word.
These three gospels are often called the synoptic gospels, because they have roughly the same record of events. Synoptic means to 'see together'.
These synoptic gospels were all written within a year or two from one another. It is therefore doubtful that they could have relied on one another. The times of writing are as follows (all dates approximate).
Mark - 65 A.D.
Matthew and Luke - 66 A.D.
Notice that in the time of crisis it was important from the Spirit's point of view to provide knowledge of the life of Christ! Remember, the Spirit chose when to inspire these works. The gospel of John is very similar in that it is inspired during a time of great adversity for the church. John wrote his gospel in the eighties, most likely the late eighties.
The problems of harmonizing the gospels
Critics of the gospels have been very skeptical about the accuracy of the gospel accounts because even the synoptic gospels do not appear (at least on the surface) to harmonize well.
However when the gospels are analyzed and then harmonized by those whose work goes beyond just a surface appraisal, things work out quite well. One such harmony is Dr. Thomas' A Harmony of the Gospels, which was written together with Dr. Gundry.
Dr. Thomas lists the following as problems with harmonization on page 302 of his book.
Accounts of Christ's words sometimes differ. One evangelist's report of the same conversation, saying, or discourse may be more less complete than another's. Differences may occur in grammatical construction. Synonyms may be substituted, verb voice or tense changed, or nouns replaced by pronouns. There may be differences in the order of discussion.
Sometimes the differences in details reported even involve what appear to be contradictions.
Occasionally, the same or similar statements will be found in contexts which appear to reflect different situations.
Somewhat similar events occur in different situations.
Sometimes what really appears to be the same event will be reported in a different order in another gospel.
Sometimes diverse descriptive details are given for what appears to be the same event; sometimes these details may have the appearance of discrepancy.
The gospel writers do not always report the same events.
The big issue is this: Do these problems undermine the historical integrity of the gospels? If they do, then they undermine the inspired nature of the word.
In the last century, the German scholars saw these problems and failed to account for them. Instead, they arrogantly denied the inspired nature of the Word, and the ministers and the people followed. The result was two world wars, both started by a nation full of people who called themselves Christians. We stand on the brink of the same possibility in our own nation.
Do not fear, however, for responsible scholarship more than accounts for these problems without compromising the historical integrity and inspired nature of these documents.
The general solutions are as follows:
Jesus spoke three languages: Greek, Hebrew, and Aramaic. The gospels were all written in Greek. Therefore, by necessity many of the gospel accounts of Jesus' words are translations. In translation, there is plenty of room of variance without losing meaning.
Sometimes the words are translated quite literally, but even so the use of synonyms is quite acceptable. Sometimes the words are translated more loosely in order to emphasize the impact of the words. This is also perfectly acceptable.
In modern language we have many punctuation marks to indicate what is a direct quote and what is not; what is a clarification by the author, and what is a clarification by the original speaker; even footnotes are employed to refer to source materials. None of these things were available to the ancient writer.
Because of this it is difficult to tell when the writer is doing one of these things in his translation of Jesus' words (even if he is translating). Suffice it to say that God the Holy Spirit is the supernatural director of all translations of Jesus' words, and He ensured their accuracy.
When there are differences in translation, we can use them to amplify all the translations.
Dr. Thomas summarizes this principle in this way: "What one does expect to be reproduced in ordinary discussion are the striking or important statements, the leading thoughts, the major divisions or topics, and the general drift of discussion including transitions from one topic to another. While different reports are expected to agree on these matters, it is also expected that there will be differences on details such as changes of person, substitution of pronouns for nouns or vice versa, changes in tense, voice, or mood of the verbs, and substitution of synonyms are too trivial to be taken as serious objections to a reporter's accuracy in ordinary discussion.
"While wording is important, meaning can be conveyed in a variety of ways. Verbal inspiration does not imply that truth can be accurately communicated in only one way. Rather, it means that the manner in which the Holy Spirit did speak through the human agents is inspired and hence accurate, word for word.".
The people of the ancient world, especially the Jewish people, had highly trained memories. They were often required to memorize long passages of the Old Testament, and even in a language that was not their native tongue.
This, together with the ministry of the Holy Spirit led to tremendous accuracy with reference to the meaning of the translation.
When a translation is direct from the Greek, we can expect greater accuracy in the quotation of Jesus' words, but even so, one writer for his own reason may add or subtract from the quotation without a violation of the principle of inspiration.
Also, Christ no doubt repeated many of His words over the course of His ministry; this does not mean that He said the exact same thing every time. Even during the same sermon it is likely that He repeated Himself. One gospel writer may have recorded one part, while another different parts with slightly different wording.
Differences in the details of what appear to be the same event may in fact be a record of two quite different occurrences.
Sometimes, a writer will arrange his material according to subject and therefore take things out of chronological order. This too is acceptable, and does not corrupt the inspired nature of the text.
The conclusion is this: that harmonizing the gospels presents no major problems with reference to inspiration. The accounts do harmonize well, and the problems that go with a harmony are easily and rationally accounted for.
The Gospel of Matthew
For each gospel, we will follow this order:
Author
Circumstances of writing
Target readership
Purpose of writing, and
Characteristics of the gospel.
The Author
Matthew - God used an outcast. His name is a transliteration of the Aramaic word which means "gift of God."
In his own Gospel, Matthew uses his regular name. In other gospels, the name Levi is used. It is likely that Matthew became his name after his conversion.
Matthew was a Jewish tax collector. It is likely that he was fairly well off financially because of his profession. This makes his decision to follow Christ all the more remarkable, because he left it all behind - Luke 5:28. It is likely that he worked at the toll house in Capernaum.
When he decided to follow our Lord, he threw a big party, and invited all his friends. His decision to follow Christ was immediate.
As a tax collector, Matthew was an outcast in Jewish society. He apparently had no friends who were devout in the Jewish faith for at his party there were only other tax collectors and sinners.
The Roman tax collectors were hated by the Jews because the Roman taxes were in addition to the Jewish taxes.
They were also hated because they represented the occupying forces of the Roman Empire.
The tax collectors made their living by inflating the Roman taxes. They essentially worked on commission.
Tax collectors were wealthy, but hated by their own society. They had to live with a tremendous amount of prejudice.
Because of this prejudice their social options were severely limited. They could only socialize with others who were outcasts.
It was easy for Matthew to follow Christ, considering his personal circumstances. Social isolation does not make it easy to enjoy personal wealth. No doubt he knew of the supernatural essence of Christ's ministry, and he may have even heard Him speak. It is often the outcast that finds it easiest to follow Christ.
The Circumstances Surrounding the Writing of the Matthew
Of the circumstances of the writing of this gospel we know very little. What little we can draw comes from inside the book.
The Target Readership for Matthew
The target readership for Matthew's gospel was most likely Jewish believers in Palestine. A secondary audience may be found in Jewish audiences everywhere. His was the most read of all the gospels in the first century. This popularity is a good testimony to its arrangement.
The Purpose of the Gospel of Matthew
The purpose of this gospel was generally to awaken and establish faith in Jesus Christ.
That this gospel was written primarily with a Jewish audience in mind brings a more specific purpose: To establish Christ as the Messiah and to answer the attacks of Jewish critics on the issue of the person of Christ.
It was also intended as a tool for use in evangelism for other believers.
Finally, it was probably intended as a last ditch effort to stem the tide of destruction which was descending upon the Jews in Palestine.
The Jews were their own worst enemies. They were extremely self-destructive, and especially so since their rejection of Christ as Messiah.
Their self-destructive tendencies culminated in a great number of them choosing the way of the zealot - armed resistance without virtue.
The way of the zealot could only result in the destruction of the Jews in the land, and of Jerusalem. The Romans' method of warfare was far superior to that of the zealots. Anyone with common sense could see the inevitable destruction of the Jewish armies.
Therefore, Matthew wrote his gospel as a last-ditch effort to stem the tide of destruction that had welled up among the Jews in Palestine.
Matthew wrote just as the zealots began their armed revolt in 66 A.D.
General Characteristics of Matthew
The most striking of the characteristics of this gospel is its emphasis on Christ as the Messianic King promised by the Old Testament prophets. Time and again Matthew points out some event in Christ's life, or one of His characteristics as being a fulfillment of a prophecy. He especially concentrates on Christ as the fulfillment of the Davidic covenant.
Matthew also concentrates on the kingdom of the Messianic king. He uses the term, "the kingdom of heaven" 32 times, but it is not mentioned elsewhere in Scripture. He stresses both the spiritual and political aspects of the kingdom. Matthew records ten parables about the kingdom which are found in none of the other gospels. His is the gospel of the New Covenant for Israel.
Matthew's gospel has a very Jewish flavor, yet at the same time he often takes the opportunity to denounce the Pharisees and their incorrect practices and perceptions of the Messiah. The latter is probably due to Matthew's social isolation. No doubt he was often victimized by the Pharisees for being a tax collector. Like so many who are the victims of prejudice, Matthew has special insight into those who perpetuate such sins.
However, Matthew does not exclude the Gentiles. Matthew was emotionally a Gentile because of his social isolation. He makes sure his readers understand that once the Jews have completely rejected Christ, the kingdom would be transferred to the Gentiles.
Matthew is the one who arranges his material by subject, and aside from the passion week he does not follow the chronological order of events. Matthew, more than any other gospel writer, has an ax to grind. It is a righteous ax, and so he arranges his material to suit the grinding.
In spite of Matthew's choice of arrangement, his gospel retains a great unity and order. This reveals the mind of a tax collector. The order of numbers and accounts lead naturally to literary order. There is great continuity in the order of the subjects, and excellent literary transition.
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MATTHEW
Introduction
AUTHOR: Matthew was a tax-collector in the service of the Roman occupying force and was called by Jesus to 'Follow me' and became one of the Twelve Apostles (Matt. 9:9-13; 10:3; Mark 2:14-17; Luke 5:27-32).
It is said that when Matthew got up from that table to follow Jesus he didn't leave his pen behind. About twenty or thirty years after Jesus went back to heaven the Holy Spirit inspired him to write what we have today as "The Gospel of Matthew."
BACKGROUND: Each Gospel has its own emphasis. The term "Kingdom of Heaven" occurs with such frequency in Matthew that often it is called "The Gospel of the Kingdom."
The Gospel of Matthew was written primarily for Jewish readers. The theme is "The King and His Kingdom." One key word in the book is "fulfilled" for Matthew focuses on how Jesus fulfills the promises of a Redeemer made by inspired writer in the Old Testament. (The word is used about 17 times.)
The Gospel and the Old Testament
Matthew Mark Luke John
Quotes from the O.T . 53 36 25 20
Allusions to the O.T. 76 27 42 105
129 63 67 125
Nowhere in the four Gospels do we find a single word that Matthew spoke. Yet in his Gospel he gives us the words and works of Jesus Christ, "the Son of David, the Son of Abraham" (1:1)
Words of Christ in the Four Gospels
MATTHEW MARK LUKE JOHN
Total number of Verses 1071 678 1151 879
Verses of Christ's Words 644 285 586 419
Approximate percentage 60% 42% 50% 50%
DESIGN: The book was written to help the Jews understand Jesus as King and to establish his spiritual rule over a spiritual kingdom. In Matthew Jesus' Kingship is alluded to some 10 times: 1:6; 2:2; 5:35; 21:5; 25:34; 25:40; 27:29; 27:37; 27:42. The word "kingdom" is found 54 times.
Matthew talks about the Kingdom of Heaven while Mark and Luke describes it as the Kingdom of God. This indicates the kingdom is:
· Divine-- its origin is of God above and not man below
· Spiritual-- in nature, and not earthly and sensual
· Universal-- not a kingdom confined to Palestine, etc.
· Not National-- not racial, but a kingdom of faith
Matthew described Jesus as the Doer and the Teacher. None of the four Gospels is a biography in the modern sense of the word. In fact, John doubted that a complete biography of Jesus could ever be written (John 21:25). There are many details about the earthly life of Jesus that are not given in any of the Gospels.
Matthew does not try to give us a chronological outline of the events in Jesus's life. Rather, he tends to organize and group similar incidents of "doings" and "teachings" together into ten alternating sections. He records more than 20 specific miracles and 6 major messages. Over 60% of his book focuses on the teachings of Jesus.
Matthew points that when he wrote his Gospel God's Kingdom was what the people in the first century was calling the "church" (16:18; 18:17). The Greek word translated church means "a called- out assembly." In the NT this word refers to a local assembly of obedient believers. In the OT, Israel was God's called-out people, beginning with the call of Abraham (Gen. 12:1f; Deut 7:6-8). In fact, Stephen called the nation of Israel "the church (assembly) in the wilderness" (Acts 7:38), for they were God's called-out people. But the NT church is a different people, for it is composed of both Jews and Gentiles (Gal. 3:28). Even though Matthew wrote primarily for the Jews, he has a "universal" element in his book that includes the Gentiles. For example, Gentile leaders came to worship the infant Jesus (2:1-12); Jesus performed miracles for Gentiles and even commended them for their faith (8:5-13; 15:21-28). At at crisis hour in Jesus' ministry He turned to a prophecy about the Gentiles (12:14-21). Even in parables, Jesus indicated that the blessings which Israel refused would be shared with the Gentiles (22:8-10; 21:40-46) and the Lord's commission involves all nations (28:19-20).
"The Kingdom of Heaven is at Hand"
1. The Revelation of the King (Ch 1-10)
. . His person (1-4); His principles (5-7); His power (8-10)
2. The Revellion Against the King -- (Ch 11-20)
3. The Rejection of the King (Ch. 21-27)
4. The Resurrection of the King (Ch. 28) Matthew Presents "Jesus The King"
- - - - - - - -
1. A King's Name -- "They shall call his name Emmanuel," Matt. 1:23. He had a royal name that declared God's presence.
2. A King's Position -- "Out of Judah shall come a Governor that shall rule my people, Israel." Matt. 2:6. He is over his kingdom, the church ( Matt. 16:18; and see Ephesians 1:22).
3. A King's Announcement -- "Prepare ye the way of the Lord; make his paths straight," Matt. 3:3. His coming conformed to a Royal visit.
4. A King's Introduction -- "This is my beloved son, in whom I am well pleased," Matt. 3:17. His coming was heralded by John the Baptism, by God the Father and the Holy Spirit.
5. A King's Authority -- "He taught them as one having authority," Matt. 7:29; ( Matt. 28:18-20 ). The King's authority was absolute-- answerable only to God.
6. A King's Loyalty -- "He that is not with me is against me, and he that gathereth not with me, scattereth abroad," Matt. 12:30. He has a demand for our loyalty.
7. A King's Enemies -- "From that time forth began Jesus to show 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..." Matt. 16:21. Jesus suffered at the hands of the chief priest, Herod, and Pilate.
8. A King's Love -- "For the son of man came not to be ministered unto but to minister, and to give his life a ransom for many," Matt. 20:28. A King's love for his kingdom and subjects, but Jesus is the supreme king, he loved his enemies.
9. A King's Sacrifice -- "And they crucified him... This is Jesus the King of the Jews," Matt. 27:35-37. David suffered at the hands of those who should have loved him- his son Absalom.
10. A King's Victory -- "He is not here, for he is risen, as he said," Matt. 28:6. Victory in battle was the mark of successful kings. Jesus came to do battle against Satan and He won on every encounter (Heb. 4;12; 1 John 3:8)
11. A King's Glory -- "When the son of man shall come... the king shall say... come ye blessed of my father, inherit the kingdom," 25:31-34. "...and then shall he sit upon the throne of this glory" 25:31. A King's glory came on his coronation in Heaven upon his victory and conquest.
SERMON - - - - - -
The King's Recipe for Happiness
Matthew 5:38-45
Intro.
1. In Matthew 5:38-45 Jesus teaches us how a Christian's conduct should distinguish him from people of the world.
2. It is a part of the "Sermon on the Mount" and begins with the word "blessed." There is no question about the kind of life Jesus came to impart. The Master Teacher provides a recipe for happiness. It is not a "short-cut" but a "sure-cut" to happiness.
I. TURN THE OTHER CHEEK (5:39)
1. "But I say to you, do not resist him who is evil; but whoever slaps you and your right cheek, turn to him the other also," (5:39).
. . a. Jesus is not teaching pacifism; he's not talking about war, self-defense, or the necessity of protecting our nation, our homes, or even our lives.
. . b. He is stating a great principle Do not try to get even; do not seek revenge.
2. Jesus' life was an example of this behavior.
. . a. Many times he was insulted, but never lashed back.
. . b. Isaiah 53:7.
3. Illustration of the famous surgeon and the artist.
II. LOVE FOR YOUR ENEMIES (5.44).
1. "But I say to you, love your enemies, and pray for those who persecute you," (5:44).
. . a. A hard thing to do but it has happiness wrapped up in it.
. . b. When you pray for others you get a blessings for yourself.
2. The best way to get rid of your enemies.
. . a. A preacher in a meeting awaken in his motel room in the middle of the night by a telephon
Grace Notes
The Life of Christ
The Four Gospels (Part 2 of 2)
by
Rev. Mark Perkins, Pastor
Denver Bible Church
326 E. Colorado Ave.
Denver, Colorado 80210
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The Gospel of Mark
The Author(s) - Mark and Peter
There are really two persons behind the writing of this gospel. The one who gave dictation, Peter, and the one who received it, Mark.
The following is an extraordinary statement: Mark was there when both Paul and Peter died. It is extraordinary because Mark began life as a coward, and was for while in great disfavor among the other disciples. This is a testimony to the grace of God.
Mark was Jewish, and grew up in Jerusalem. No doubt he was aware of the person of Christ and the events of His life. There is even some speculation that he was the young man of Mark 14:51-52. The actions of that young man are certainly commensurate with his character flaw of cowardice which he expressed about 20 years later.
His mother's name was Mary, and he was a relative of Barnabas. When Paul and Barnabas took Mark along on the first journey, he left for home before their ascent of the Taurus mountain range on their way to the interior of Asia Minor, Acts 13:5.
This desertion set Paul's heart against Mark. When Barnabas and Paul decided on a later missionary journey, Paul refused to take Mark along on the basis of his former desertion, Acts 15:36-39. In fact, Paul and Barnabas had a sharp disagreement over the issue, and they parted ways at that point. Barnabas believed in Mark.
Whatever transpired in the next 10 or 15 years (AD 49 to AD 62), Mark had won himself over to Paul. During Paul's first imprisonment, Mark was there with him, Col. 4:10; Philem 24. In Philemon (62 AD) Paul calls Mark a fellow worker. In Colossians, Paul reminds the Colossians to welcome Mark if he comes that way. Paul is restoring Mark's reputation to others.
Mark was with Peter in Rome (called Babylon by Peter) 1 Pet. 5:13, and sent his greeting along with Peter's letter. Peter affectionately calls Mark his son.
Mark apparently left Rome shortly after Peter's first epistle (@65 AD), because when Paul is imprisoned a second time at Rome, he calls for Mark, who is with Timothy at Ephesus, 2 Tim. 4:11. Paul calls Mark 'well useful for service'. He considers Mark the deacon type, and finds great favor with him in this role. The word for well useful is euchrestos, a very positive and complimentary word.
If Mark obeyed Paul's command, and it is likely he did, then he was present when Paul was executed.
If Mark was there for Paul's execution, then it is equally likely that he was there for Peter's, because they were both martyred at about the same time, and both in Rome.
Mark watched the deaths of these two great believers. He faced death with courage this time, a changed man because of the truth residing in his soul. This is the man who ran at the arrest of Jesus, and who ran in the face of the unknown at the base of the Taurus mountains. Mark was a man who feared, and yet by the grace of God who grew, and then endured. It is extraordinary that he is the one chosen by God the Holy Spirit to put down in writing the gospel as told by Peter, probably just before or just after Peter's death.
Remember Mark next time that you fail! And remember him the next time that you are ready to write someone off!
Peter - Peter's name was also Simon. The testimony of Peter always stands behind the writing of Mark in this epistle.
If there is one character trait of Peter which rises above all others, it is his emotionalism. Peter often let his emotions rule his thinking, much to his detriment and regret.
Peter is enthusiastic, emotional, swift to speak without thinking, full of love and anger, sometimes legalistic and snobbish, and Jewish in a prejudicial way. He is one of the independent, rebellious Galileans. He loves Christ so much, yet he cannot muster the spiritual resources to remain with Him in His arrest, trial, and death.
He is the second to the tomb on the third day, and enters first. He is the first of the disciples to see Christ after the resurrection. He is unsure of his standing with Christ immediately after the resurrection. Peter is a leader and very much a preacher, though not careful about what he says. He makes mistakes, he broods, and then he seeks and needs forgiveness in a desperate emotional way. In the end, he writes two epistles about suffering, and speaks his remembrances of Christ in a brief, but humble manner.
The gospel includes those incidents which place Peter in an unflattering light. In these he is brutally honest about his mistakes.
It excludes those incidents which place Peter in a flattering light.
Peter is an early leader in the church, but fades from the limelight in about 50 AD Nothing is heard from him until he writes his epistles in the early 60's, and then dictates his gospel story to Mark in the mid-60's.
Probably the best analogy to Peter's early character is a politician on the campaign trail. Always promising, always in the limelight, but never following through.
Circumstances Surrounding the Writing of Mark
The place is Rome, the situation the persecutions of Nero. Paul and Peter are in prison, soon to die at the command of Nero himself.
Mark is there with them. Peter is anxious to tell the story of Christ before he dies, and he does so, dictating to Mark.
It is not clear whether Mark actually composed this gospel before or after Peter's death. It is not important. This was a really hard time for believers in Jesus Christ, and especially so in Rome.
The Intended Readers of Mark's Gospel.
It is most likely that Peter (and Mark) had a Gentile audience in mind. This is especially interesting since Peter began with a prejudice against the Gentiles, and one which was difficult for him to leave behind. It apparently took him more than 20 years to do so. His gospel is devoid of anything that would be offensive to a Gentile, and it does not presuppose an extensive knowledge of the Old Testament.
Also, the Roman audience would have taken priority, since it was the closest.
The Purpose of the Gospel of Mark
Mark was written to win converts to Christianity. Mark portrays Christ as a suffering servant. This image fits well the Christians in Rome, and so the Romans would have been well acquainted with it.
To encourage those in Rome who were enduring persecution. Peter always had a heart for those who were suffering. He mentions the persecution of Christ often to encourage those who endured similar sufferings.
The greatest testimony and greatest encouragement for those who suffer is that of Christ.
The greatest testimony for those who are in unbelief is the suffering of Christ.
Remember, this gospel goes out to the very hotbed of the Neronian persecution. It is a voice that rises above the cacophony of persecution and says, "but it is true".
Characteristics of Mark's Gospel
Brevity - it is easily the shortest of the gospels, and conspicuous among the missing are the nativity, the genealogy, and most of Christ's longer discourses.
Action - Peter tells the story as he lived his own life. The story moves at a very fast pace, and its transitions force the narrative into a bang-bang story. The crowds are always pressing, the demons always attacking, miracles constantly being performed. Peter includes action and excludes doctrine. Mark has been called the camera man of the gospel writers for his vivid portrayal of the life of Christ.
Believability - the story is told in simple and even rough language. Peter's Greek lacks perfection, but it gives the gospel a nice 'I was there' touch that makes it quite vivid and easy to believe. Many minor details are included about Christ and His person. Even the bad things are left in the story.
Centered on Christ as the Son of God and as the servant of man. This would have been a good combination for his Gentile audience. The distinction of servanthood would have been especially appropriate since their Gods were ones who demanded service instead of those who would give it. The contrast would be striking.
Chronological - Apparently, Mark's gospel follows closely the actual chronological order of events in the life of Christ.
MARK
Introduction
AUTHOR:
John, whose surname was Mark, is the writer (Acts 12:12, 25). He was the son of a certain Mary of Jerusalem and cousin of Barnabas (Colossians 4:10).
From the fact that the family had large facilities and servants attending the door, Mary appears well off and probably an influential member in the early Jerusalem church. It has been suggested that the upper room may have been at her home and that it continued as a meeting place for the apostles (Cf. Acts 1:13).
Although Mark was a source of contention between Paul and Barnabas at the beginning of the second missionary journey, we see him working with Paul and highly favored a few years later (Col. 4:10; Philemon 24). Mark also worked with Peter and is referred to as his "son" much like Timothy was by Paul. Many believe the young man of Mark 14:51-53 was none other than the young Mark himself.
BACKGROUND:
One of the pupils of the apostle John said that Mark wrote down exactly, without mistake, the words and deeds of Christ though not in chronological order. He says that the Mark wrote down the substance of Peter's preaching.
PURPOSE:
From Mark 10:45 we can easily determine Mark's object in writing his gospel account, "For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many."
CHARACTERISTICS:
Mark is the briefest of the four gospel accounts. It is a narrative of dynamic action. Jesus is presented as "doing" rather than merely "saying."
1. "Straightway" and "immediately" are used more than 40 times.
2. Mark repeatedly speaks of the impact, the awe, and astonishment that Jesus made on the mind and heart of those who heard him. cf. Mark 1:22; 1:27; 4:41; 6:51; 10:24, 26, etc.
3. Mark tells us more about the emotions of Jesus than other writers. He pictures Jesus:
a. Sighing deeply in His spirit -- 7:34; 8:12.
b. Moved with compassion -- 6:31.
c. Marvelling at their unbelief -- 6:6.
d. Moved with righteous anger -- 3:5; 8:33; 10:14.
e. Looking with love on the rich young ruler -- 10:21.
f. Feeling the pangs of hunger -- 11:12.
g. Becoming tired and needing rest -- 6:31.
4. Mark repeatedly inserts little vivid details which are the hall-marks of an eye-witness.
a. Cf. the added detail to Matthew 18:2 found in Mark 9:36;
b. Cf. Matthew 19:13-15, Luke 18:15-17 and Mark 10:13-16;
c. Mark alone tells how the 5000 were seated, and how they looked like plots of vegetable rows in a garden -- 6:40;
d. Cf. Jesus and disciples on their last journey to Jerusalem -- Matt. 20:17; Luke 18:31; with Mark 10:32.
e. In the story of Jesus stilling the tempest Mark adds one little sentence that makes the picture vivid before our eyes -- 4:38a.
5. Mark is very fond of the historic present. He speaks of events in the present tense instead of the past.
6. Mark often gives us the very Aramaic words Jesus spoke. Indicative of an eye-witness. Mark always then gives the interpretation of those Aramaic words revealing to us he is writing for non-Hebrews (cf. 5:41; 7:34; 7:11; 14:36; 15:34).
(These may have been times when Peter could hear again the very sound of Jesus' voice, and could not help givin g in his sermons the very words that Jesus uttered.)
7. Mark made more use of Latin loanwords than the other gospel accounts and some occur in the New Testament only in Mark. [Note also the evidence of Mark 15:21 and Romans 16:13 which ties his gospel to a Roman audience.]
8. Mark presents Jesus as being addressed as Rabbi or Teacher whereas Matthew and Luke represent Jesus as being addressed by the title "Lord." Some say Matthew and Luke reflect the post-resurrection practice of speaking of Jesus while Mark is faithful to the pre-resurrection way of addressing Jesus.
DESIGN:
Purpose -- The very first verse of Mark provides a clear indication of the writer's purpose: to set forth "the good news" and to bear witness to Jesus as the Messiah and the Son of God.
Outline -- MARK -- "The Miracle Working Servant"
I. The Servant's Coming 1:1-13
II. The Servant's Work 1:14 - 13:37
A. Beginning of Galilean Ministry 1:14 - 3:6
B. Later stages of Galilean Ministry 3:7 - 6:13
C. Jesus goes outside Galilee 6:14 - 8:26
D. The way to Jerusalem 8:27 - 10:52
E. Ministry in Jerusalem 11:1 - 13:37
III. The Servant's Death 14:1 - 15:47
IV. The Servant's Resurrection 16:1 - 20
Miracles -- Mark shows Jesus as the miracle-working Servant of God attending to man. Mark's picture is a motion picture showing Jesus in action moving men to God! The Gospel records 35 miracles that Jesus worked.
o 17 miracles of physical healing
o 9 miracles over forces of nature
o 6 specific instances of expulsions of demons
o 3 raised from the dead
Most of the Lord's miracles, however, are unrecorded (cf. Matthew 14:23; Luke 4:40; Matthew 15:30-31; 19:1-2; Luke 6:17-19; Mark 1:32-34; and John 21:25, etc.) The purpose of His miracles were to authenticate the Servant as the Son of God (John 15:24; 20:30,31; Mark 16:20; Hebrews 2:3-4).
SERMON - - - - - - - - - - - - - - - - - - -
God's Son Was A Teacher
"And when the sabbath day was come, he began to teach in the synagogue: and many hearing him were astonished, saying, From whence hath this man these things? and what wisdom is this which is given unto him, that even such mighty works are wrought by his hands?" Mark 6:2.
INTRODUCTION
1. "Never man spake like this man" -- John 7:46; Mark 7:5-13.
2. We may go back to the opening chapters of Genesis and read "And the Lord God commanded man, saying..." (2:16). Thus God became the first instructor and man the first pupil. God instructed man concerning His Will for him.
3. An analysis of the Bible's account of this first teaching situation reveals at least 3 things to us:
1) That God's purpose was to maintain the perfect relationship that existed between man and Himself in the creation.
2) That His method was positive and authoritative. There was nothing obscure, indefinite, or uncertain about what God said. It was "The Lord God commanded the man, saying..."
3) That as long as man obeyed, God's purpose was achieved. It was when man presumed to know more than his teacher that the hitherto happy relationship was dissolved.
4. When man disobeyed God and fell into sin the situation between them was altered. God still loved man and continued to act as his Teacher, but his purpose was no longer to maintain a perfect relationship. It was to restore it.
THE FIRST TEACHERS --
The early teachers --
§ God -- The Patriarchs -- Moses
The early centers of learning --
§ The garden; the family; the kingdom; the synagogue
CH
The Gospel of Luke
The Author - Luke
God used a Gentile doctor. Luke is mentioned only three times in all of the New Testament, yet he is responsible for 28% of it, for he wrote both his gospel and the book of Acts.
Luke is the only Gentile writer of the New Testament, and probably the only second-generation Christian writer. He was not present at the incarnation.
Luke is most likely Greek. He is an excellent writer and historian. In fact, he is the greatest of the historians of antiquity. He is objective, detailed, and well-informed. He writes clearly and keeps things very well ordered.
Paul calls Luke the beloved physician in Colossians 4:14.
Although there were many charlatans in the ancient world, there were also a number of good and skilled physicians.
Medicine did not go much beyond advanced first aid in the ancient world, but such a service was very valuable.
Luke was probably behind Pauls advice for Timothy to take a little wine for his stomach.
At one point, Luke was the only one with Paul during his imprisonment, 2 Tim 4:11.
Luke would have been a valuable addition to a missionary team, considering the hazards of travel in the ancient world. Considering the number of times that Christians were beaten, stoned, or otherwise injured because of their faith, Luke got to practice his profession often.
Luke was not only the team physician, but he was often active in the evangelistic efforts, Acts 16:13. That Luke was a Gentile meant that he would have been valuable in ministering to other Gentiles. Remember, most of the missionary teams were Jewish, and Paul's ministry at first concentrated on teaching at synagogues.
Circumstances and Target Readership.
Luke wrote in about 66-67 AD He wrote his gospel, and later the Acts of the Apostles, to a man by the name of Theophilus. He probably wrote from somewhere in Greece, maybe even Athens. Little else is known about the circumstances of writing.
Luke addresses Theophilus as "most excellent". This title was often used of those who were in prominent social or political positions. Theophilus was likely such a man. By accepting a book dedicated to him, Theophilus would have followed the ancient tradition of taking responsibility for its publication. We owe our thanks to Theophilus for the preservation of this great gospel.
Luke wanted to produce a gospel for Gentile readers, and it is easy on the Hebraisms and explains Jewish customs and localities. He usually quotes the Old Testament when it is contained in a saying of Christ, but not otherwise. There is little emphasis on the fulfillment of prophecy.
Purpose of the Gospel of Luke
Luke comes right out and says it in chapter 1:4: "so that you might know the exact truth about the things you have been taught."
It is Luke's intent to be precise, and to more fully explain the subjects of which he has already spoken.
Verses 1-3 in the first chapter reveal Luke's motive and method: "Inasmuch as many have undertaken to compile an account of the things accomplished among us, just as those who from the beginning were eyewitnesses and servants of the word have handed them down to us, it seemed fitting for me as well, having investigated everything carefully from the beginning, to write it our for you in consecutive order, most excellent Theophilus,"
Luke wrote for Theophilus, but with the intent that Theophilus would publish this work, and pass it along to many others. Luke's purpose is broad in its scope.
It is apparent that there were many falsehoods and distortions going around about the person and life of Christ. Luke wants to set the record strait with an exact narrative of the events.
Of course, by getting the record straight, Luke's desire is for evangelism. He wants people to know the truth, and to identify Christ as their savior. Luke has a great emphasis on the cross, and the end of the life of Christ. This reveals his designs for evangelism.
Characteristics of Luke's Gospel
Luke's gospel is much more comprehensive than the others. It begins many months before the other synoptic gospels, and it ends after the ascension. Many details are included here which are not in the others. Luke is a diligent and thorough historian.
Luke concentrates on praise and worship more so than the other gospels. He records the four great nativity songs - Mary's, Zacharias', that of the angels, and Simeon's.
Luke emphasizes the humanity of Christ, and the perfection of that humanity.
Luke stresses that Christ makes salvation available to all men, and not just to Jews. He clearly shows the impact of Christ on the lives of many men, women, and children. Both the rich and poor, the Jew, the Samaritan, and the Gentile are included. Luke often shows this impact as occurring right inside people's homes.
Luke records seven prayers of Jesus Christ which are not mentioned elsewhere.
Luke is literary. He has a remarkably large vocabulary, and uses many different writing styles to fit the situation at hand. His is the best written of the gospels from a literary standpoint. There are 800 words in Luke and Acts which do not occur elsewhere in the New Testament.
Luke is detailed, but not to the point of boring his readers to death. He has a knack for including what is pertinent to the narrative, and leaving behind what is extraneous. Perhaps the powers of observation and diagnosis he developed as a doctor come into play in this regard.
Luke concentrates on the death of Christ. From chapter 9 forward he keeps the thread of Christ's death in the fabric of his narrative.
LUKE
Introduction:
The Gospel of Luke is generally regarded as a literary masterpiece among New Testament books. Here one finds some of the finest Greek in the New Testament. While the Gospels have much in common, almost a third of the Gospel according to Luke is peculiar to itself, including six miracles, eighteen parables, and a great deal of discourse material.
AUTHOR: The two books attributed to Luke (Luke and Acts) make up about 28% of the Greek New Testament. Luke, the "beloved physician" and the traveling companion of the apostle Paul, is not mentioned by name in either book. The only places where his name occurs in the New Testament are in Colossians 4:14; 2 Timothy 4:11; and Philemon 1:24. Luke also referred to himself directly in the "we" sections of Acts (16:10-17; 20:5-21; 27:1-28:16). Just when he became a Christian is unknown.
Luke seems to have been the only Gentile writer of the New Testament. Paul wrote that, of his fellow-workers, Aristarchus, Mark and John were the only ones who were Jewish. The others (Epaphras, Luke, and Demas) were therefore probably Gentiles. Paul referred to Luke as a physician (Col. 4:14), and evidence from passages in Luke and Acts seem to corroborate this.
BACKGROUND: Luke was a historian who carefully researched his material (Luke 1:1-4). He consulted eyewitnesses for information ( Luke 1:2). He may have gathered certain details, such as facts on Jesus' birth and youth from Mary herself (cf. 2:51). Luke also seemed to have had contacts with the Herodian court (cf. Luke 3:1, 19; 8:3; 9:7-9; 13:31; 23:7-12). All of Luke's writing was done under the inspiration of the Holy Spirit.
CHARACTERISTICS OF THE BOOK:
Key Verse: Luke 19:10
Key Word: "Son of Man"
The term "Son of man" is used 26 times. It speaks of more than just the Lord's humanity in contrast to His deity, "Son of God." It means He is the perfect, ideal Man, the true representative of the whole human race.
Other characteristics of Luke that set it apart from Matthew and Mark would include:
1. Additional information concerning the virgin birth narrated from Mary's point of view. Luke along tells the story of the visit of the Shepherds. Luke tells how Jesus was subject to Joseph and mary and of his visit to the temple when he was twelve years old.
2. In presenting the manhood of Jesus, we are told that he toiled with his hands, wept over the city, kneeled in prayer, and knew agony and suffering.
3. Luke emphasizes the miracles of healing, he alone tells of healing Malchus' ear.
4. Luke is the gospel for the outcast on earth. He tells of the Good Samaritan; the Publican; the Prodigal Son; of Zacchaeus, and the thief on the cross.
5. Luke has been called the "Gospel of Womanhood," he has much to say and immortalized certain women associated with Jesus in his ministry. He shows Jesus' compassion upon the many women and children.
6. Luke's is the gospel of Jesus praying, and his parables concerning prayer. (Luke 3:21; 5:16; 6:12; 9:28,29; 11:14; 22:31,32; 22:41,42; 23:46.)
7. Luke's gospel has a domestic tone. Jesus is often pictured as being in a home.
8. The gospel is noted for its praise and thanksgiving, a very poetic book.
a. Mary's song, 1:46-55.
b. Song of Zacharias, 1:68-79
c. The Song of the Angels, 2:8-14
9. Luke emphasized the universal message of the gospel more than the other Gospel writers and gives the reader a more comprehensive grasp of the history of the period than the other gospels. He presented more facts about the earthly life of Jesus than did Matthew, Mark, or John.
DATE.
It is believed that Luke wrote his gospel about the years AD 58-60, while Paul was in prison in Caesarea; and followed it with the book of Acts during Paul's imprisonment in Rome the next two years. The two books are in a sense, two volumes of one work.
The book covers about a 35 year span from the annunciation of the birth of John the Baptist to Zacharias to the ascension of our Lord.
PURPOSE: Luke was able to achieve several accomplishments in writing the book:
1. He was able to present an accurate account of the facts about the life of Christ, and confirm to Theophilus that his faith in Christ rested on firm historical fact (1:3-4).
2. Luke presented Christ as the perfect God-Man, who after a period of perfect ministry provided a perfect salvation for sinful humanity.
3. He presented a universal Christ. The gospel is not anti-Jewish, but it does aim to confirm the faith of Greeks.
4. Others have suggested secondary purposes such as: (a) to give a defense of Christianity; (b) to prepare a brief for use in Paul's trials; (c) to prepare a gospel account for missionary purposes.
THE RECIPIENTS. The book along with Acts of Apostles is addressed to Theophilus (meaning "lover of God" or "loved by God") Luke 1:3. Evidently he was a high official because of the title "most excellent" (compare Acts 23:26; 24:3; 26:25). The Gospel was, of course, meant for more than just his private reading. Luke wrote for a Greek audience.
GENTILE CHARACTER OF THE BOOK
Several lines of evidence point to the conclusion that Luke wrote primarily for Gentiles.
(1) Luke frequently explained Jewish localities (Luke 4:31; 8:26; 21:37; 23:51; 24:13). This would be unnecessary if he were writing primarily for Jews.
(2) Luke traces Jesus's genealogy (Luke 3:23-38) all the way back to Adam (rather than to Abraham, as in Matthew's Gospel). The implication is that Jesus was representing all mankind rather than just the Jewish nation.
(3) Luke referred to Roman emperors in designating the dates of Jesus' birth (Luke 2:1) and of John preaching (Luke 3:1).
(4) Fourth, Luke used a number of words which would be more familiar to Gentile readers than the comparable Jewish terms found in Matthew's Gospel. An example is Luke's use of the Greek "didaskalos" rather than "rabbi" for "teacher".
(5) Luke used the Septuagint when quoting from the Old Testament. He has relatively few direct quotations, though the book is filled with allusions.
(6) Little is said about Jesus' fulfilling prophecies because that theme was not as important to Gentile readers as it was to Jewish readers. Luke has only five direct references to fulfillment of prophecy and all but one (Luke 3:4) are found in the teaching of Jesus to Israel.
SERMON
..
ZACCHAEUS: A Man Who Wanted To See Jesus
Luke 19:1-10
Introduction:
1. Jesus set his face for Jerusalem -- 9:51
2. The entrance into Jericho -- a beautiful city of importance.
I. THINGS THAT HINDERED
A. His job -- Luke 19:2b he was a chief publican
B. His riches -- Luke 19:2c "and he was rich"
. . 1) Different ways of being rich (I Cor. 4:8)
. . 2) I Tim. 6:17-18; Rev. 2:9
C. The crowd -- Luke 19:3 "he could not for the press"
D. His statue -- v.3 "for he was little of stature"
. . 1) Different way of being little --
. . 2) 1 Sam. 15:17; I Kings 3:7; 2 Kings 5:2; I Cor. 5:6
II. THINGS THAT HELPED
A. His desire -- Luke 19:3a "and he sought to see Jesus"
B. His determination -- Luke 19:4a "and he ran before"
C. His dexterity -- "and climbed up into a sycamore tree"
. . 1) If God made him short, it was God also who made the sycamore three so he could see.
. . 2) Nature -- the tree; Ps. 19:1
III. THINGS THAT HAPPENED
A. The call -- Luke 19:5 Christ called him and he replied
B. The comply -- Luke 19:6 The Lord went home with him.
C. The criticism -- Luke 19:7 the people murmured
D. The conversion --
. . 1) We see repentance and restitution
The Gospel of John
The Author - John
God used a zealot. He was a cousin "according to the flesh" of Jesus Christ. Brother of James (not the epistle writer). A native of Galilee. John's mother Salome was a follower of Jesus, and ministered to Him of her own means.
John was a fisherman of the Sea of Galilee, his life was hard work, but apparently it had paid off for his family, because they had servants, and were able to support the ministry of Jesus Christ. Galilee was a region somewhat analogous to the U.S. South not too long ago. It is conservative to a fault, and more than a little rebellious in character. The fires of rebellion flamed openly in this region. In reality a lot of senseless violence took place in the name of the zealot movement, but there was very little virtue. This time was somewhat analogous to that of Northern Ireland today.
John had great humility. When John the Baptist points out Jesus as the Messiah, John follows without delay. He never mentions own name in own Gospel.
He was nicknamed, with brother James as the "Sons of Thunder", a reference to their manner in Word and Deed, Mk 3:17. It is likely that they had a fair amount of Zealot ideals in their heads.
He was outspoken about his faith from the start. He was "The disciple whom Jesus loved" - was the closest to Jesus of the inner circle of Peter, James, and John.
He was the only eyewitness to the cross among the disciples, and he was eyewitness to the resurrection, Jn 20.
He was one of the "Pillars of the Church", Gal 2:9. Paul had a high regard for him. He took over as chief of Apostles some time in the late 70's.
His writing reflects the 50+ years of careful thought about the life of Christ and the Christian life.
Under his ministry, Ephesus became the center of the pivot which gave the Roman Empire its greatest time of prosperity under the Antonine Caesars, 98-180 AD
He used very basic Greek grammar to express incredibly deep theological ideas.
He was the key figure in the transition from the pre-canon period to the post canon period.
Circumstances of Writing the Gospel.
John wrote about 20 years after the completion of the synoptic gospels.
The synoptic gospels were written during the Neronian persecutions; John's gospel is written in the aftermath. The Neronian persecution set the attitude in the Roman Empire. The average Roman at least publicly viewed Christianity and Christians with disdain.
This unpopularity was worse for Christianity than the original persecution. Peer pressure was more effective in weakening Christianity than capital punishment. Martyrs make good P.R. figures.
At the time of writing, Christianity was much weaker than it had been some twenty years before.
John probably wrote from Ephesus, the place of his later ministry. He had formerly ministered in Jerusalem, but was apparently driven out by Jewish persecution.
John was the last eyewitness to the life of Christ, and he has a desire to retell the story in his own words.
John wrote in a time of transition to the post-canon era of the church age. The temporary spiritual gifts, with all their fantastic abilities, are being left behind.
The Target Audience
If John's Epistles are any indication of the readers of his gospel, he wrote to a crowd that needed to understand the basics of Christianity.
The Christian church had fallen into great disrepair in just twenty years' time. The average Christian did not understand even how to confess his or her sins.
The suffering of the Neronian persecution, and the relentless peer pressure of the pagan Roman citizens had led many believers to seek alternate philosophies which bore the name of Christianity, but which were anything but.
John has an very tough uphill battle to fight with regard to heresy and the truth. The situation was not unlike what we encounter in our nation today.
The Purpose of the Gospel
In John 20:30-31, John communicates his purpose: "Many other signs therefore did Jesus in the presence of the disciples, which are not written in this book: but these are written, that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in his name."
John wants his readers to believe if they are unbelievers, and to grow to maturity if they are believers.
In order to do so, he attempts to establish Jesus as the Son of God and the Messiah (Christ), and re-establish the Word of God as the authority and the Truth.
The Characteristics of the Gospel.
The gospel is very simple in the use of the Greek language and writing style.
John writes about some extremely profound concepts, and he uses many symbols to do so.
John records at least six miracles which are recorded nowhere else in the gospels. He always designates these as signs.
John's gospel concentrates on events which are not recorded elsewhere. He records Christ's early Galilean ministry, and his upper room discourse.
John concentrates on the words of Christ Himself.
John develops in a fair amount of detail the relationship between the Father and the Son.
John's gospel is like a commentary - he inserts his comments on the narrative many times - interpreting and illuminating the events as they occur.
Gospel of John
Introduction:
The book of John is unique among the Gospels. There
is no mention of the birth and early years of Jesus. A
great amount of attention is focused on Jesus' final
instructions to the apostles.
Most of the events related in John are found nowhere
else in Scripture--the first miracle at Cana, the first
cleansing of the temple, Nicodemus' visit with the Lord,
Lazarus' resurrection, etc.
Author: The book refers to its author calling himself
"the disciple whom Jesus loved...who has written these
things," John 21:20, 24. The writer obviously was a
Palestinian Jew who was an eyewitness of the events of
Christ's life, for he displays knowledge of Jewish
customs (7:37-39; 18:28) and of the land of Palestine
(1:44, 46; 5:2) and he includes details of an eyewitness
(2:6; 13:26; 21:8, 11). Both internal and external
evidences point to the apostle John the son of Zebedee
and Salome as the author. It appears that John preached
in the area of Ephesus in the middle of the first century
and that the gospel was written about that time before
the destruction of the city in AD 70, ["Now there is at
Jerusalem by the sheep market a pool, which is called in
the Hebrew tongue Bethesda, having five porches." John
5:2]
Purpose of the Book: The Gospel of John has clearly an
evangelistic purpose, presenting Jesus and calling upon
men to make a decision about him (John 20:31). The book
opens with an affirmation that eternal life is to be
found in Christ (John 1:4). While Matthew was written
primarily for the Jewish audience, and Mark and Luke for
the Roman and Greek, John appears to have been aimed at
a universal audience.
Major Themes:
1. One of the unique themes of John's Gospel is the
opening doctrine of the Word (Greek, ho logos), John 1:1-18.
The Jew understood that ho logos created the world
(Gen.1:3), gave life (Isa.55:3) and accomplished the
divine purpose in all things (Isa.55:11). The Greeks
perceived ho logos as giving the universe order and
harmony (e.g., Heraclitus) and serving to direct mankind
to ultimate realities.
John presents Jesus as the divine logos who has
come in the flesh. To the Jew, this meant that God's
power, plans, and promises were contained in Jesus. To
the Greek, it suggested that the one who created and gave
order to the universe, who sustained it in an orderly
fashion had come in the flesh to dwell among men.
2. In John's gospel the evidential nature of
miracles as signs is most prominent. A miracle is "an
extraordinary work of God in the world which serves as a
sign or attestation." We often hear the word used
loosely and incorrectly. A miracle (dunamis) is a mighty
work or exhibition of extraordinary power. John uses the
idea of Jesus' miracles being 'signs' (semeion) a
distinguishing mark or seal of genuineness, (John 2:23;
3:2; 4:54; 6:2, 14).
Miracles in the Bible served the purpose to
accredit a man as being from God (e.g, Moses before
Pharaoh, etc.) In Jesus' case his miracles confirmed
that he was from God (5:35; 3:1-2) and identified him as
the Messiah (7:31), and gained the attention of the
people and showed God's compassion for the plight of
mankind.
It is impossible to remove miracles from the
life and record of Jesus Christ. If one rejects the
miracles (including the virgin birth and Jesus'
resurrection) he has no grounds for accepting the
philosophy and truthfulness of Jesus.
On the other hand there are obvious contrasts
between Jesus' miracles and the alleged miracles of
today's "faith healers." Jesus worked miracles in the
absence of faith, he worked a variety of miracles,
including control over nature, multiplying food, raising
the dead, and were never done for selfish gain.
3. Jesus speaks of the "new birth" in John 3:1-21
and expresses that a man must be born again, or from
above, to enter into the kingdom of heaven. This new
birth involves water and the spirit. The association of
"water" with the process of man beginning life anew would
immediately be identified with baptism in the mind of
Nicodemus and those in that time. As seen in the context
of this passage John was baptizing multitudes and this
was for the forgiveness of sins (John 1:15-34; 3:22-28;
Mark 1:4).
Baptism is consistently paralleled with one
beginning a new life in Christ (cf. Romans 6:3-6; 1 Peter
3:21). It pictures the putting to death of the man of
sin and his burial, his cleansing by the blood of Christ
(Rev. 1:5), and his resurrection from the grave of water
to a new life (Rom. 6:4-6).
John's Plan in the Gospel: The thesis of John's record
is that Jesus was God in the flesh. The principle part
of the book provides supporting evidence of this thesis.
John presents seven great signs (or miracles) that serve
to credential Jesus as the Son of God. Nicodemus
said something about the power of these miracles when he
said in John 3:2 _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _
_ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _
1st sign (2:1-11) _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _
2nd sign (4:46-54) _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _
3rd sign (5:1-18) _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _
4th sign (6:1-14) _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _
5th sign (6:15-21) _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _
6th sign (9:1-41) _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _
7th sign (11:1-57) _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _
John presents seven witness who give their testimony
to Jesus as the Son of God. Who were these witnesses
and what did they say, (1) John 1:34 (1:19-36); (2) John
1:49 (43-51); (3) John 6:69 (66-69); (4) John 11:27;
(5) John 20:28; (6) John 20:31; (7) John 10:36 (31-47).
John presents the seven great "I AM" statements of
the Lord himself and his own claims. (1) 6:35; (2)
8:12; (3) 8:58; (4) 10:11; (5) 11:25; (6) 14:6; (7)
15:1.
And John presents clearly his own purpose for
writing these things, "And many other signs truly did
Jesus in the presence of his disciples, which are not
written in this book: But these are written, that ye
might believe that Jesus is the Christ, the Son of God;
and that believing ye might have life through his name."
(John 20:30-31).
Overview of John:
I. Incarnation of the Son of God, 1:1-18
II. Presentation of the Son of God, 1:19 - 4:54
III. Confrontations with the Son of God, 5:1-12:50
A. At a feast in Jerusalem, 5:1-47
B. At passover time in Galilee, 6:1-71
C. At f east of tabernacles, 7:1-10:21
D. At feast of dedication, 10:22-42
E. At Bethany, 11:1-12:11
F. At Jerusalem, 12:12-50
IV. Instructions by the Son of God, 13:1 - 16:33
V. Intercession of the Son of God, 17:1-26
VI. Crucifixion of the Son of God, 18:1 - 19:42
VII. Resurrection of the Son of God, 20:1 - 21:25
A. The empty tomb, 20:1-20
B. His appearances afterwards 20:11-21:25
SERMON - - - - - - -
A Service With Jesus
John 20:19-23 (Luke 24)
Introduction:
1. What first Lord's Day service do you remember?
Here is one that stands out in John's mind.
2. Notice the week the disciples had come through.
3. Look at the condition of their spirit when they met.
4. Jesus met with them on that great day, and let's
notice three things that happened in that assembly:
I. THEY WERE COMFORTED
A. By What Was Not Said.
Jesus did not shame and criticize them.
B. By What Was Said.
Jesus greeted them with 'Shalom' or "Peace,"
and really wanted them to have the peace He
could give them (v.19, v.21).
II. THEY WERE CONVINCED
When the Lord appears they were terrified and how
does He convince them? What evidence? (Luke 24:37, 38-39)
A. The Scars -- Luke 24:39
B. The Scriptures -- Lk.24:44-46; Isa. 53; Psa.22
III. THEY WERE CHALLENGED
John 19:21-23 is John's record of the commission.
They had been challenged before (Matt. 10) but now it is
broader and greater. How would they respond?
A. This Would Be An Exalted Privilege
1. They would be ambassadors. Credentials.
2. They would go in the name of Christ.
3. They had a message for every man -- that every
man needed to hear -- (2 Cor.4:4-5; 1Tim.1:11-12)
B. It Would Be Extremely Personal
Even as I send "you," that means Peter, James, etc.
1. Can we imagine the
ACTS
Introduction
AUTHOR: Acts is indeed a continuation of Luke's Gospel. We could well refer to the Gospel as Volume One and Acts as Volume Two. In Acts 1:1 "the former treatise" addressed to Theophilus (Luke 1:3) is a reference back to Luke's Gospel.
Internal evidence, particularly the "we" passages of Acts (16:10-17; 20:5-21; 18; 27:1-28:16) confirm Luke as the author. Luke by profession was a physician. He is the only gentile author in the New Testament. He was an eyewitness to many of the events in the book and was Paul's co-worker.
BACKGROUND: The book of Acts begins where the gospel left off at the resurrection and ascension of Jesus into heaven. It takes up the story there and shows the establishment of the Kingdom (the church) and its growth. It is often called "the book of conversions" because it shows how people in the first century became Christians.
Various titles given the book include:
· "The Acts of the Apostles"
· "The Acts of the Holy Spirit"
· "The Ecclesia Established, Evangelizes and Expands"
o "The Message and Method of New Testament Evangelism"
o "The Great Commission In Action"
o "How To Get Into Christ"
§ Luke's Gospel = Christ
§ Luke's Acts = How to get into Christ
§ he Epistles = How to stay in Christ
· "A Book of Beginnings"
· "Book of Conversions"
· "Acts of Apostles" (Some Acts of Some of the Apostles)
CHARACTER: The book is historical and written in narrative form. The history of the Bible is HIS STORY and the pivot point of the Bible around which all things revolve is the Cross.
Cross
Creation - - - - - - -- - - - - - - - - - - - - - - - - - - // - - - - - -- - - - - - - - - - - - - - Consummation
One "over-all" outline of the Bible is:
The Old Testament says "Someone is coming."
The Gospels say "Someone has come."
The Epistles say "Someone is coming again."
The Book of Acts is a very important book in the New Testament. From the book we glean much background material for the epistles. We see the important theme of early preaching (the resurrection), fulfillment of prophecy and a number of miracles.
DESIGN: The book shows the progress of Christianity from Jerusalem to all Judea, and Samaria and to the ends of the earth. The commission of the risen Lord had already been reported by Luke (Luke 24:46-49) and here is the description or how it was accomplished.
· The key verse of the book is Acts 1:8. This verse is actually like Luke's Table of Contents, or outline for the book.
· The book was probably composed in about AD 61/62. It begins with the history of AD 29/30, the year of our Lord's death, and ends following two years of Paul's imprisonment at Rome about AD 62.
OUTLINE OF THE BOOK OF ACTS:
I. Spread of the Gospel in Palestine with Peter as leader.Ch. 1-12 II. Spread of the Gospel Outside Palestine with Paul as leader.Ch. 13-28
The Apostle Paul's Epistle to the Romans
A verse-by-verse study of this great Epistle of Christian doctrine and practice, to the Jewish and gentile Christians in Rome, the
Universal City.
"For all have sinned and come short of the glory of God, being justified freely by His grace through the redemption
that is in Christ Jesus, whom God has set forth to be a propitiation through faith in His blood, to declare His
righteousness for the remission of sins that are past, through the forbearance of God." (Romans 3:23-25)
These studies in Romans have been compiled and written by Rev. Dan Hill, PhD, pastor of Southwood Bible Church of
Tulsa, Oklahoma. He has graciously provided his notes so that they can be made available on the World Wide Web.
To receive Dr. Hill's ROMANS study, either as an e-mail subscription or as attached files (MS Word),
Romans – Introduction
Roman History
Romans 1:1-3
Romans 1:4-6
Romans 1:7-11
Romans 1:12-17
Romans 1:18-21
Romans 1:22-32
Romans 2:1-3
Romans 2:4-6
Romans 2:7-16
Romans 2:17-20
Romans 2:21-19
Romans 3:1-8
Romans 3:9-20
Romans 3:21-23
Romans 3:24-31
Romans 4:1-5
Romans 4:6-15
Romans 4:16-25
Romans 5:1-8
Romans 5:9-15
Romans 5:16-21
Romans 6:1-5
Romans 6:6-8
Romans 6:9-11
Romans 6:12,13
Romans 6:14
Romans 6:15-23
Romans 7:1-6
Romans 7:7-14
Romans 7:15-25
Romans 8:1
Romans 8:2-4
Romans 8:5-8
Romans 8:9-11
Romans 8:12-17
Romans 8:18-25
Romans 8:26-28
Romans 8:29,30
Romans 8:31-39
ROMANS
Introduction
AUTHOR and DATE
The book of Romans was written by the apostle Paul at Corinth during the
three month stay in Greece which is mentioned in Acts 20:3. This was in the
winter of 57-58 AD. It was at the close of the third missionary journey and on
the eve of Paul's departure to Jerusalem with the offering of money for the
poor saints (Romans 15:22-27). Within a few days after writing this letter,
Paul began that journey wherein it was testified to him in every city that he
passed through that bonds and imprisonment awaited him in Jerusalem.
THE RECIPIENTS
Paul had long desired to visit Rome. He wanted to preach the Gospel at
this seat of earthly power and government. We do not know who established
the church in the imperial city of the Caesars but it would seem probable be
that some of the "strangers of Rome" who were present at Pentecost (Acts
2:10) started the church there upon their return home. It is likely that the
constant influx of strangers from all parts of the empire carried many converts
to the capitol city.
Long before any apostle visited Italy, the church was established in Puteoli
and in Rome (Acts 28:14, 15). There were some Jews in the church of Rome,
but the majority of the disciples were of Gentile origin (Romans 1:5-7; 11:13-25; 14:1; 15:15,16).
THE OCCASION
The occasion for Paul writing this letter was the departure of Phoebe from
Corinth to Rome. As the New Testament was not complete and no apostle had
ever visited Rome, doubtless many members of the church there had an
imperfect comprehension of many great principles of Christian doctrine. It
was needful that the relations of Jews and Gentile and of the law and the
gospel be set forth with all clearness.
Paul, doubtless, also wanted to inform the people of his desire to visit
Rome when the opportunity presented itself (Romans 1:10-13; 15:24). Paul
wanted to answer any misrepresentations and slanders which may have been
circulated there by him enemies. Legalistic Judaizers were probably attempting
to deceive the people as they had recently done in Galatia and earlier in
Antioch, and a clear exposition of justification by faith wa needed by this
church which was located in such a strategic position (Romans 16:17-19).
PURPOSE of the BOOK
This letter was written primarily to instruct the Christians in Rome, but
also for the benefit of all the churches. The great theme of the book is set forth
in Romans 1:16 " the gospel is the power of God unto Salvation to every one
that believeth, to the Jew first and also to the Greek."
This great truth is taught in the first eleven chapters of Romans. Paul
shows that salvation is not by the works of the Law, but through the Gospel
accepted by faith. He tells us that man does not merit salvation, but is saved
by the grace of God on the basis of the sacrifice which Jesus made. The book
of Romans is one of the most profound ever written. It has been called the
gospel in miniature.
ROMANS in A NUTSHELL
Key Verses: 1:16, 17
The Person of the Gospel . . . Christ
The Power of the God . . . . . Gospel
The Purpose of the Gospel "Unto Salvation"
The People to whom sent .To everyone
The Plan of Acceptance To everyone that believeth
CONTRASTS in ROMANS
Gospel vs. Law Salvation vs Condemnation
Power vs. Legal weakness Everyone vs. Jewish exclusiveness
God vs. Human imperfection Believers vs. Legal workers
A BIRDS-EYE View of ROMANS
Introduction and fundamental thesis 1:1 - 17
I. DOCTRINAL 1:17 - 11:21
A. Necessity of the Gospel (Universal need of salvation) 1:18 - 3:30
1. Condition of the unrighteous heathen world 1:19 - 32
2. Condition of the self-righteous Jewish world2:1-3:18
3. The condition for all "For all have sinned."3:9-20
B. God's method of Rescue-- Justification by Faith (the Gospel)
and not by the Law (of Moses) --3:21 - 5:21
1. Righteousness obtained through faith in Christ3:21-31
2. The evidence of the Old Testament4:1-25
3. The results of justification by faith 5:1-11
4. Adam and Christ-- and the results of their two acts5:12-21
C. Victory over Sin in the Disciples's life -- 6:1 - 8:39
1. The Christian to have victory over sin because of his
union with Christ in death and resurrection through baptism6:1-23
2. The Christian is not under the Law 7:1-6
3. Victorious living does not come through the Law 7:7-25
4. Victory through the law of the Spirit of Life8:1-13
5. The result of "life after the Spirit"8:14-39
D. The Vindication of God's choice-- Rejection of IsraelCh. 9 - 11
1. Israel's Past -- God's mercy Ch. 9
2. Israel's Present -- Ch. 10
3. Israel's Future -- Ch. 11
II. PRACTICAL 12:1 - 15:13
A. The Christian life in relation to self and God --12:1-2
B. The Christian life in relation to brethren --12:3-16
C. The Christian life in relation to others --(esp. persecutors)12:17-21
D. The Christian life in relation to earthly government --13:1-14
E. The Christian life in relation to doubtful matters
and weaker brethren-- 14:1 - 15:3
F. Joy, peace and hope for all--both Jew and Gentile--in Christ15:4-13
Conclusion and personal greetings
A. Paul's desire for spiritual blessing for recipients-- 15:14-33
B. Personal greetings and parting exhortations --16:1-27
Not Ashamed Of The Gospel
Romans 1:16
Introduction:
1. One of the most familiar passages in Romans is 1:16 "For I am not
ashamed of the gospel of Christ for it the power of God
unto salvation to every one that believeth, to the Jew
first and also to the Greek."
I. As we look into the life of Paul after his conversion and his writings in the
New Testament, and particularly the letter to the Romans, we see that there
wasn't ANY PART of the gospel that he was ashamed of. For example:
A. He was not ashamed of the FACTS of the gospel.
1. I Cor. 11:1; Acts 13:28-30; Acts 17:16; Acts 26:23;
I Cor. 15:1-4;
2. You and I need not be ashamed of the gospel today.
B. Paul was not ashamed to preach that there is but ONE GOSPEL.
1. Eph. 4:5 "one faith"; Eph. 4:4-6 "one body" Romans 8:24. Gal.
1:8-9 the curse of preaching any other.
2. Acts 13:10 Paul was not ashamed to rebuke those who perverted it.
3. We should boldly preach and stand for the "one faith"
C. Paul was not ashamed of the COMMANDS of the gospel.
1. He preached the "whole" gospel, Acts 20:27. He was not ashamed
to preach that men must hear the word, Rom. 10:17; believe in
Jesus, Acts 16:31; repent of their sins, Acts 17:30; confess their faith
in Jesus, Rom. 10:9-10; and preach that baptism is essential for
salvation, Rom. 6:5.
2. Don't be ashamed of the commands of the gospel.
II. In the next part of the verse Paul tells WHY he was not ashamed. "FOR it is
1 CORINTHIANS
Introduction
"First Corinthians" Pros Korinthos, is one of several letters Paul wrote to the Corinthian church. We have two of those letters. A reference to another letter can be found in 1Cor 5:9-13.
The background of the church at Corinth can be found in Acts chapters 18 and 19.
Author:
Paul's name is given several times (). The style and language are Paul's and the contents harmonize with what we know of Corinth in Paul's time.
Date:
Paul gives the place from which he was writing as Ephesus (1Cor 16:8). It was probably written during the latter part of his stay in Ephesus (Acts 19) about AD 57.
Historical Setting:
The city of Corinth was strategically located on the isthmus of land that connects the lower peninsula of Greece with the mainland. Descriptions of Corinth found in ancient writings state that there were many temples in Corinth, some devoted to Egyptian deities. There was a temple to Venus (Greek= Aphrodite) where a 1000 female slaves gave themselves in prostitution to the worshippers. They had engraved on the soles of their sandals an inscription that left the words "Follow Me" imprinted in the sand. The term "corinthianize" became synonymous with drunken and immoral debauchery. The materialism of the city left lives empty, but Christianity could fill that need.
To Whom Written:
Paul came to Corinth for the first time on his second missionary journey (Acts 18:1-17), with much weakness, fear and trembling (1Cor 2:3), and established the body of Christ. As is so often true, the local culture threatened to affect the church more than the church could affect the culture.
Corinthian Christians were "saints", the "church of God," but they were engaged in things contrary to the Christian life. Reports had been delivered to Paul concerning their conduct and irregular behavior with regard to unity, attitude, life, and worship. Paul therefore wrote to rebuke, correct, and challenge the saints, and what he writes is of great importance to the church in every age.
The Message:
The names "Jesus" and "Christ" appear in 1 Corinthians some 85 times. The title "Lord" appears an additional 61 times. For Paul, everything is founded in Jesus "through whom all things came and through whom we live" (1Cor 8:6).
The core of Paul's message is Christ. He insists that the most important topic he discussed with these Christians was the death, burial, and resurrection of Jesus (1Cor 15:3-8). When he sums up the essence of his message, it is "Christ crucified" (1Cor 1:23). Paul likes to show how the cross-- which seems to be evidence of weakness and appears so foolish to many-- is really evidence of great power (1Cor 1:18) and wisdom (1Cor 1:18-2:16, 3:18-20, 8:1-3).
Background:
It appears that after Paul established the church in Corinth about AD 50 and left them that he wrote the church a letter which has not been preserved by the Holy Spirit. In turn, Paul received disturbing news about the disciples at Corinth along with a letter from them about a number of questions they wanted him to answer about the Christian life.
The city of Corinth was as wicked as any city today and like so many churches now the Corinthian church had allowed the world to enter. One writer wrote of them saying:
"They were carnal, immature, immoral, selfish, proud, heretical, and divisive. They were enamored with human philosophy. They identified with little cliques which followed different spiritual leaders. They tolerated sin, fornication, and incest. They took each other to court, abused God's intended role for men and women, and were gluttonous and drunken at the Lord's Supper. They allowed pagan worship ritual to be brought into their own worship, perverted and abused spiritual gifts, and [didn't understand]... the resurrection. They had managed to drag into the church all the old practices of the world. They had not made a clear distinction between the holy and the profane!"
With so many problems at Corinth the letter serves to show us how a church can deal with such problems in the lives of Christians today. It is therefore, an important practical letter for churches in our time.
Outline:
Because of the background of the letter noted in the previous paragraph and Paul's response, we want to outline the book in terms of their problems and Paul's response.
Problems In the Church at Corinth
Introduction: - - - 1:1-9
Greeting - - - 1:1-3
Expression of thanks - - - 2:4-9
1. Division in the church - - - 1:10 - 4:21
a. The fact of division - - - 1:10-17
b. The causes of division - - - 1:18-2:16
c. The consequences of division - - - 3:1-4:5
d. The example of Paul - - - 4:6-21
2. Scandal--the man who married his step-mother - - - 5:1-13
3. Members going to court against members before heathen judges - - - 6:1-20
4. Questions of marriage and/or celibacy - - - 7:1-9
5. Question of divorce/separation from a non-member - - - 7:10-38
6. Question about remarriage - - - 7:39-40
7. Question of eating meat offered to idols - - - 8:1 - 11:1
a. Inquire... eat? - - - ch. 8
b. Example of Paul - - - ch. 9
c. Exhortation - - - ch. 10
8. Problem of women's behavior in worship (veils) - - - 11:2-16
9. Problem with incorrect observations of the Lord's Supper - - - 11:17-34
10. Use and misuse of spiritual gifts - - - 12:1 - 14:40
Doctrinal problems:
11. Problem of understanding the resurrection - - - 15:1-58
12. Regarding the collection on the first day of the week - - - 16:1-4
Closing - - - 16:5-24
Paul's plan to visit - - - 16:5-9
Exhortation, greetings,and benediction - - - 16:10-24
SERMON - - - - - - - - - - - - - - - - - - - - - -
The Lord's Supper
1Cor 11:23-33
WHAT IS THE LORD'S SUPPER?
1. A memorial feast, Luke 22:19; 1Cor 11:25b.
2. A communion with Christ, 1Cor 10:3,16. Surpasses wisdom of men-- contains only two
elements.
a. Bread, the staff of life, (Pss 105:16)
represents his body, Mat 26:26.
b. "Fruit of the vine," representing the blood of
our Lord shed for the remission of our sins,
Mat 26:28.
4. A proclamation, 1Cor 11:26.
WHY EAT OF THE LORD'S SUPPER
1. He commands us to do so, Luke 22:19.
2. Because we love him, John 14:23; 2Cor 5:14.
3. To keep in contact with him let we forget.
WHEN SHOULD THE LORD'S SUPPER BE EATEN?
1. Jesus said "This do in remembrance of me."
2. We should want to remember him often.
3. The Apostles put it on the "first day of the
week," Acts 20:7; 1Cor 16:2; Rev 1:10.
a. The day was appropriate, John 19:1-20:1; Acts 2:1-4.
b. They had the authority, Mat 16:19; Acts 2:42.
4. The "first day" comes once a week.
5. As other services, not to be neglected, Heb.10:25.
WHO SHOULD EAT OF THE SUPPER?
1. Citizens of the kingdom, Luke 22:29-30.
a. Those "born again" into the kingdom,
John 3:5.
b. Those translated into it by "baptism", Col 1:13.
2. They who can and do "discern the body," 1Cor 11:29.
a. Infants and some handicapped can not
"discern."
b. They who can discern, but do not, drink
judgment unto themselves, 1Cor 11:29.
3. Citizens who have examined themselves, 1Cor 11:28.
a. If they have repented of sin, Mat 5:23-24.
b. If they put the Lor
Remember the Poor
http://home.hiwaay.net/~wgann/resource.htm
Remember the Poor
Galatians 2:10 (Acts 15)
Introduction:
1. "Remember the poor" -- Gal. 2:7-10 (Background -- Acts 15)
a. The apostles were concerned about the poor -- Gal. 2:10a.
b. But Paul was too - Gal. 2:10b.; Acts 24:17
2. Evidence of the early church's concern for poor, the famines, the hardships.
a. Acts 11:27-30 -- severe famine during the reign of Claudius.
i. Josephus mentions this same famine in his history.
b. A later famine -- churches in Galatia, Macedonia, and Achaia sent relief.
i. 1 Cor. 16:1-2
ii. Rom. 15:25-27
iii. 2 Cor. 8, 9; 9:1-3
iv. Acts 24:17
3. Evidence the apostles and early church were benevolent. Why? How did they come by this attitude?
a. From Jesus and the Judeao ethic (the Christian-Judeao ethic)
b. Our government today is based on this ethic. This is why there has been this kind of concern.
c. This is why we have many welfare programs -- both federal and state and local.
d. The churches today are not basically the "benevolent" organization like it was in the early centuries.
4. Even today we generally classify the work of the Church into three categories--
a. Evangelism
b. Edification
c. Benevolence
5. It is very evident that the apostles remembered Jesus was concerned about the poor and unfortunate.
a. On the night of his betrayal.
b. Judas kept the purse for the group. -- John 12:3-8; 13:28-29
c. Some apostles thought Judas' departure was to give out alms to the poor.
6. Peter and John -- went into the temple -- Acts 3
a. Lame man asking for alms
b. Had no silver or gold-- but gave what they could.
i. Indication is if they had had it would have been ready to share it.
c. There were many beggars in the land (no government funded program, but individually funded)
i. Bartimaus sat by the highway in Jericho begging. Mark 10:46-52.
7. Old Testament Insights
d. The law laid down certain provisions for the poor -- Exodus 22:25-27
e. xxx How to provide for the poor, the widows & orphans-- Deut. 24:19-21 xxx NIV
f. Good men like Boaz, in Ruth 2 gave this kind of treatment to the poor
g. xxx Job 31:16-17, v, 19
i. IF ... v.28 that would be iniquity!
7. The Canaanites --were NOT concerned about the poor.
a. xxx What contributed to the fall of the Canaanites -- and why Judah would fall into the Babylonian Captivity -- Ezek. 16:46-50 (xxx v.49)
i. Ezekiel 18:7, 9.
8. Jesus's attitude.
a. Matt. 5:43-48
b. Matt. 11:5 (Luke 4:18) the gospel was preached to the poor
c. Even in his death-- Jesus resulted in a blessing for the poor --
i. With the "blood money" Potters' field was purchased -- Matt. 27:7, 10
ii. The poor now had a burial place.
9. THE POINT:
a. Let us "remember the poor" also. Those suffering:
i. floods, earthquakes, burn-outs, and other disasters.
b. Remember the three-fold work of the church:
i. Evangelism
ii. Edification
iii. Benevolence
c. While we have a benevolence program in our budget-- it is not much.
i. We realize not the desperate situation in our day and in our country.
ii. We always have the poor with us -- (John 12)
(1) But many fall into the category described in 2 Thess. 3:10--
(2) Others have families that should provide -- 1 Tim. 5:8; 5:4
iii. Illustration: I remember that a cotton farmer let the boys in a large poor family that lived near-by pick the "second picking" to buy themselves shoes and overalls for school.
960512
Grace Notes
Galatians
by Dr. Grant C. Richison
To receive Dr. Richison's study on Galatians, either as an e-mail subscription or as
an attached file, see the information at the bottom of the Grace Notes home page.
Introduction to Galatians
I. IMPORTANCE OF THE EPISTLE TO THE GALATIANS
A. One of the greatest and most important letters of Paul.
Contains the core of Paul's teaching (1:12)
B. Galatians is a short Romans
1. Both are similar in theme and content.
2. Both teach justification that results in ethical imperatives.
3. The relationship of Galatians to Romans:
- Galatians is not a rough outline of Romans
- There is a different argument in the two books:
i. Romans is a treatise on Christianity
ii. Galatians is a polemic against legalism
C. Great men of history have esteemed the epistle of Galatians highly.
1. The battle cry of the Reformation the manifesto of freedom in Christ.
2. The book of Galatians is called the "cornerstone" of the Reformation.
3. A favorite of Luther "The pebble from the brook with which the Reformers smote the papal giant of the Middle
Ages."
Luther referred to Galatians has his "wife" -- "The epistle to the Galatians is my epistle. To it I am as it
were in wedlock. It is my Catherine."
D. Galatians embodies the crucial credo on Christian freedom.
E. It is the Magna Carta of Christian liberty.
F. It is an unassailable citadel against an attack on the gospel.
G. It guards against salvation by works, spirituality by works and assaults on Christian liberty.
H. Galatians is one of the most influential of Paul epistle.
I. Galatians proclaims the power of the gospel over the penalty and power of sin.
II. AUTHOR
A. The church generally accepted the book of Galatians from Paul's hand.
B. Church fathers accepted Galatians as from Paul
Polycarp, 116; Clement of Rome, 96; Ignatius, 115; The writer of the epistle to Diognetus, 117, shows
his dependence on it.
Marcion, 130, included it in his catalogue, omitting, however, two passages in it that contradicted his
peculiar teachings [Marcion excluded great sections of NT writings from his early canon].
Justin Martyr, 145, quotes it, and so does Tatian the Syrian, 150-170. It is found in the Muratorion
Canon, 170, as well as in the Syriac, 160, and Old Latin, 170 Versions.
Certainly early heretics, including the Ophites and others, used it.
Irenaeus, 175, Tertullian, 190, and Clement of Alexander, 195, repeatedly quote it by name and ascribe
it to Paul.
C. Internal evidence is strong for Paul's authorship
calls himself Paul, 1:1; 5:2
all of the historical references in the first two chapters fit flawlessly into the missionary expeditions of Paul recorded in
Acts.
the letter exhibits the intelligence, passion, logic and style of Paul in every detail.
the doctrine of freedom in Christ is characteristic of Paul's teaching, 5:1
III. BACKGROUND
A. The term "Galatia" began with the immigration of a large body of Gauls from Europe into Asia Minor (Turkey today),
278-27 BC.
B. Their boundaries were set after 232 BC. and their kingdom became known as Galatia. In 121 BC., Galatia fell subject to
the Roman empire and became a province of Rome in 25 BC.
IV. JUDAIZERS
A. Galatians written to counteract Judaistic legalism.
B. Who were the Judaizers?
1. The term "Judaizer" is a religious designation, not a description of a national people.
2. Judaizers believed that Christians should live under legalistic principles.
3. They viewed Paul's view of grace as "cheap grace."
4. They were circumcised and expected others to be as well.
C. They attacked Paul in three areas:
1. His authority
2. His gospel of grace must be saved by faith plus works
3 .They claimed his view of sanctification leads to license they believed in spirituality by faith plus works
D. This was the old pharisaism that Jesus challenged in His day.
V. SEQUENCE OF EVENTS BEHIND GALATIANS
A. Gentile Church formed in Antioch, Acts 11:19-15:35. Acts 13:2 --first missionaries sent out (AD. 46).
B. Legalists from Jerusalem subvert the first missionary expedition, 13:1-14:28.
C. Paul and Barnabas visit Jerusalem for the "famine" visit.
D. Writing of Galatians: AD 49.
E. First Church Council corrects legalism and substantiates grace, Acts 15.
VI. DATE AND DESTINATION OF WRITING
Destination: southern Galatia
Date: AD. 49, just before the Jerusalem council.
VII. PURPOSE: To prove that the law could not save a sinner nor sanctify a saint.
A. To defend the true gospel
B. To expose and condemn this false teaching
C. To show the true purpose of the law
D. To show how the believer is to be completed in the Christian life by walking in the Spirit, 5:16
VIII. CHARACTERISTICS:
A. Exceptionally high doctrinal content.
B. Apologetic in nature.
C. No praise in introduction.
D. Not a word of commendation in the entire epistle.
E. No salutation to individuals.
F. Only epistle written completely by Paul's own hand.
G. Galatians and 2 Corinthians most autobiographical of all New Testament epistles.
H. Most caustic of all the epistles, 1:6,8; 2:6,11; 3:1; 4:11; 5:4,10,12.
I. Contrast between law and grace.
(The most important thing that law does is to drive man to the grace of God because of his inability to keep the law.)
J. Similar to Romans:
K. Hebrews, Romans and Galatians are all based on Habakkuk 2:4.
L. Few books in history have had greater effect on man than this tract.
. 3,098 words in the KJV, 149 verses, 6 chapters.
N. Only New Testament book written to a group of churches, 1:2.
O. Tone:
1. Warlike
2. Crackles with indignation, 1:8
3. Abrupt and stern style
4. A sharp defense of the faith
P. Highly doctrinal and extremely personal.
Q. Almost a third of the book is biography (most autobiographical of Paul's epistles).
R. Highly emotional with pathos and abrupt.
S. Unique ending in Gal 6:11.
IX. OCCASION
A. Legalists (saved and sanctified by works) dogged Paul's missionary expedition to Galatia.
B. Twofold attack on Paul:
1. Discredits Paul's person
2. Discredits Paul's message
C. The Galatians were gullible toward legalism.
X. KEY VERSE 5:1
XI. KEY WORDS:
Law = 32 times
Faith = 21 times
XII. THEME: The glory of grace over law especially in sanctification
Man cannot obey God's law by his own power. Only grace through faith can give him liberty to live the Christian life.
XIII. OUTLINE
Introduction, 1:1-10
A. Salutation, 1:1-5
B. Proposition of Galatians, 1:6-10
I. Proof of Paul's apostleship in history, 1:11-2:21
A. Paul's gospel not from men but by revelation, 1:11-12
B. Paul defends the nature of his gospel by two arguments:
1.Paul received his message by direct revelation and apart from any human source, 1:13-17
2.Paul's confirmed his message in three ways, 1:18-2:21.
1st confirmation, 1:18-24
2nd confirmation, 2:1-10
3rd confirmation, 2:11-21
II. Paul's doctrinal vindication of justification by faith alone, 3:1-4:31
A. Proof from the Galatians’ personal experience with the gospel of grace, 3:1-5
B. Proof from Abraham's life, 3:6-14
C. Proof from the permanence of the promise, 3:15-16
D. Proof from the purpose of the Mosaic law, 3:17-29
E. Proof from the confirmation of their position in Christ, 4:1-11
F. Proof from their prior embracing of Paul's doctrine, 4:12-20
G. Proof from their true relationship to Abraham, 4:21-31
III. Paul's practical appeal, 5:1-6:10
A. Life under the legalism, 5:1-12
1. Legalism enslaves the believer, 5:1-2
2. Legalism puts believers in debt, 5:3
3. Legalism alienates the believer from Christ, 5:4-6
4. Legalism hinders orientation to grace, 5:7-10
5. Legalism removes the necessity of the stigma of the cross because man does the doing rather than Christ
doing the doing, 5:11-12
B. License is no justification for falling into legalism, 5:13-15
C. Life by the Spirit is a life lived under God's provisions (grace), it is the liberty to live for the Lord, not the liberty
to sin, 5:16-21
D. The Holy Spirit, as over against the law, empowers the believer to live for God, 5:22-26
E. Grace serves people, 6:1-10.
1. Grace serves the sinner, 6:1
2. Grace servers those the burdened person, 6:2-5
3. Grace serves the leader, 6:6-9
4. Grace serves all, 6:10
Conclusion 6:11-18
A. Authenticity of the epistle, 6:11
B. True motives of legalists, 6:12-13
C. Paul's motives, 6:14-17
D. Benediction, 6:18
See; http://www.cyberstreet.com/calvary/ephesian.htm
And ….Grace Notes
St. Paul's Epistle to the Ephesians
A verse-by-verse study of this great Epistle of Christian doctrine and practice.
We are saved by Grace; we are Saints by Grace; and we operate in the Christian life by God's Grace provision for us.
Therefore, we have everything we need to perform those "good works" for which we were created in Christ, which "God has
before ordained that we should walk in them."
To receive Warren Doud's Ephesians study, either as an e-mail subscription or as an attached file, see the information at the bottom of the Grace Notes home page.
A Preview to the Study of Ephesians
A reference book that is an essential in any study that involves the Apostle Paul, whether his epistles or his activities and
speeches in the Acts of the Apostles, is the masterful history "The Life and Epistles of St. Paul", written in the 19th Century by
the Rev. W. J. Conybeare, MA, and the Very Rev. J. S. Howson, DD.
For what it's worth, this is my all time favorite Christian publication! I have studied the book twice and read parts of it many
times. Unfortunately, it is now out of print, although firms like Amazon.com have been successful in finding copies in their
network of used book dealers.
From the first paragraph of their introduction: "The purpose of this work is to give a living picture of St. Paul himself, and of the
circumstances by which he was surrounded."
Actually, they did far more than that modest sentence indicates. Either Conybeare or Howson (or both of them) personally
walked and sailed everywhere that the Apostle traveled! Their account is a great travelogue, an historical tour-de-force, and an
insightful Christian analysis and examination of Paul's ministry. Included in the book are the authors' own translations from the
Greek of Paul's inspired writings! The excerpt below will give you an indication to the depth of thought and careful
consideration that went into all their writing.
From "The Life and Epistles of St. Paul", by W. J. Conybeare and J. S. Howson, pp. 702-705
These are Conybeare and Howson's introductory paragraphs to their translation of the Epistle to the Ephesians.
"We have seen that the above Epistle to the Colossians, and that to Philemon, were conveyed by Tychicus and Onesimus, who
traveled together from Rome to Asia Minor. But these two were not the only letters with which Tychicus was charged. We
know that he carried a third letter also; but it is not equally certain to whom it was addressed. This third letter was that which is
not entitled the Epistle to the Ephesians; concerning the destination of which (disputed as it is) perhaps the least disputable fact
is, that it was not addressed to the Church of Ephesus.
"This point is established by strong evidence, both internal and external. To begin with the former, we remark, First, that it
would be inexplicable that St. Paul, when he wrote to the Ephesians, amongst whom he had spent so long a time, and to whom
he was bound by ties of such close affection (Acts 20:17, etc.), should not have a single message of personal greeting to send.
Yet none are found in this Epistle. Secondly, he could not have described the Ephesians as a church whose conversion he knew
only by report (1:15). Thirdly, he could not speak to them, as only knowing himself (the founder of their church) to be an
apostle by hearsay (3:2), so as to need credentials to accredit him with them (3:4). Fourthly, he could not describe the
Ephesians as so exclusively Gentiles (2:11; 4:17), and so recently converted (5:8; 1:13; 2:13).
"This internal evidence is confirmed by the following external evidence also.
1. St. Basil distinctly asserts, that the early writers whom he had consulted declared that the manuscripts of this Epistle in their
time did not contain the name of Ephesus, but left out altogether the name of the church to which the Epistle was addressed. He
adds, that the most ancient manuscripts which he had himself seen gave the same testimony. This assertions of Basil's is
confirmed by Jerome, Epiphanius, and Tertullian.
2. The most ancient manuscript now known to exist, namely, that of the Vatican Library, fully bears out Basil's words; for in its
text it does not contain the words 'in Ephesus' at all; and they are only added in its margin by a much later hand.
3. We know, from the testimony of Marcion, that this Epistle was entitled in his collection 'The Epistle to the Laodiceans.' And
his authority on this point is entitled to greater weight from the fact, that he was himself a native of the district where we should
expect the earlier copies of the Epistle to exist.
"The above arguments have convinced the ablest modern critics that this Epistle was not addressed to the Ephesians. But there
has not been by any means the same approach to unanimity on the question, who were its intended readers.
"In the most ancient manuscripts no church is mentioned by name, except in those consulted by Marcion, according to which it
was addressed to the Laodiceans. Now the internal evidence above mentioned proves that the Epistle was addressed to some
particular church or churches, who were to receive intelligence of St. Paul through Tychicus, and that it was not a treatise
addressed to the whole Christian world; and the form of the salutation shows that the name of some place must originally have
been inserted in it.
"Again: the very passages in the Epistle which have been above referred to, as proving that it could not have been directed to
the Ephesians, agree perfectly with the hypothesis that it was addressed to the Laodiceans. Lastly, we know from the Epistle to
the Colossians, that St. Paul did write a letter to Laodicea (Col. 4:16) about the same time with that to Colosse. On these
grounds, then, it appears the safest course to assume that the testimony of Marcion (uncontradicted by any other positive
evidence) is correct, and that Laodicea was one at least of the churches to which this Epistle was addressed. And,
consequently, as we know not the name of any other church to which it was written, that of Laodicea should be inserted in the
place which the most ancient manuscripts leave vacant.
"Still, it must be obvious, that this does not remove all the difficulties of the question. For, first it will be asked, how came the
name of Laodicea (if originally inserted) to have slipped out of these ancient manuscripts? And again, how came it that the
majority of more recent manuscripts inserted the name of Ephesus? These perplexing questions are in some measure answered
by the hypothesis advanced by Archbishop Ussher, that this Epistle was a circular letter, addressed to not one only, but to
several churches, in the same way as the Epistle to the Galatians was addressed to all the churches in Galatia, and those to
Corinth were addressed to the Christians 'in the whole province of Achaia.'
"On this view, Tychicus would have carried several copies of it, differently superscribed, one for Laodicea, another, perhaps,
for Hierapolis, another for Philadelphia, and so on. Hence the early copyists, perplexed by this diversity in their copies, might
many of them be led to omit the words in which the variation consisted: and thus the state of the earliest known text of the
Epistle would be explained.
"Afterwards, however, as copies of the Epistle became spread over the world, all imported from Ephesus (the commercial
capital of the district where the Epistle was originally circulated), it would be called (in default of any other name) the Epistle
from Ephesus; and the manuscripts of it would be so entitled; and thence the next step, of inserting the name of Ephesus into the
text, in a place where some local designation was plainly wanted, would be a very easy one. And this designation of the Epistle
would the more readily prevail, from the natural feeling that St. Paul must have written some Epistle to so great a church of his
own founding as Ephesus.
"Thus the most plausible account of the origin of this Epistle seems to be as follows. Tychicus was about to take his departure
from Rome for Asia Minor. St. Paul had already written his Epistle to the Colossians at the request of Epaphras, who had
informed him of their danger. But Tychicus was about to visit other places, which, though not requiring the same warning with
Colosse, yet abounded in Christian converts. Most of these had been heathens, and their hearts might be cheered and
strengthened by words addressed directly to themselves from the great Apostle of the Gentiles, whose face they had never
seen, but whose name they had learned to reverence, and whose sufferings had endeared him to their love.
"The scattered churches (one of which was Laodicea) had very much in common, and would all be benefited by the same
instruction and exhortation. Since it was not necessary to meet the individual case of any one of them, as distinct from the rest,
St. Paul wrote the same letter to them all, but sent to each a separate copy authenticated by the precious stamp of his own
autograph benediction. And the contents of this circular epistle naturally bore a strong resemblance to those of the letter which
he had just concluded to the Colossians, because the thoughts which filled his heart at the time would necessarily find utterance
in similar language, and because the circumstances of these churches were in themselves very similar to those of the Colossian
church, except that there were not infected with the peculiar errors which had crept in at Colosse.
"The Epistle which he thus wrote consists of two parts: first, a doctrinal, and, secondly, a hortatory portion. The first part
contains a summary, very indirectly conveyed (chiefly in the form of thanksgiving), of the Christian doctrines taught by St. Paul,
and is especially remarkable for the great prominence given to the abolition of the Mosaic Law. The hortatory part, which has
been so dear to Christians of every age and country, enjoins unity (especially between Jewish and Gentile Christians), the
renunciation of heathen vices, and the practice of Christian purity.
"It lays down rules (the same as those in the Epistle to Colosse, only in an expanded form) for the performance of the duties of
domestic life, and urges these new converts, in the midst of the perils which surrounded them, to continue steadfast in
watchfulness and prayer. Such is the substance, and such was most probably the history, of the Epistle.
[ End of quotation. ]
Grace Bible Church Expository Sermon Notes
Understanding Our Resources in Christ
cf. Eph. 1:15-18a Wednesday Bible Study 2/26/97
Having completed his doxology of the blessings in Christ to the Ephesian believers, the Apostle Paul now pauses to pray for their understanding of these great positional truths. This is the second longest prayer in the NT and in this paragraph we notice: the occasion of the prayer, the nature of the prayer, the object of the prayer and the requests of the prayer. We leave the completion of the specific requests of the prayer (vss. 18b-23) for the next lesson.
The Occasion and Nature of Paul’s Prayer
Ephesians 1:15-16a Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints; cease not to give thanks for you, making mention of you in my prayers.
As Paul considered the blessings of predestination, redemption and inheritance, it motivated him to pray. But the occasion for his prayer was also motivated further by hearing two outstanding virtues about the Ephesian believers. What are these virtues?
First, he heard of their faith in the Lord Jesus. Notice, Paul is thankful for hearing about their faith in the Lord Jesus, i.e., their trust in Christ as not only Savior but also Lord. With the Lordship of Jesus being emphasized as the object, the Apostle is drawing attention to their manifested obedience to His rule. cf. Rom. 10:9; 14:9; Acts 16:31. Compare Romans 1:8 with 16:9. Their lives were living testimonies to their professed allegiance to the Lord Jesus and others were talking about it. They had a testimony that Jesus Christ was their Lord, being loyal to Him by obedient living!
Second, he heard of their love unto all the saints. Notice, Paul is thankful for hearing about their love for all the saints, i.e., an indiscriminate, impartial love for other believers. cf. 1 John 3:14-18; 5:1ff.) The Ephesian believers had public reputation of loving other Christians without allowing age, gender, education, social status or personality differences, to hinder them. So being motivated by these two outstanding virtues, we read next of the nature of his prayer.
First, Paul speaks of a continual thanksgiving and then a continual petition being made on behalf of the Ephesian believers because of their faith and love. cf. 3 John 4. A good testimony motivates others to thank God and make request for our behalf! Praise gives wings to our petitions. cf. Phil. 4:6; Col. 4:2.
The Object and Requests of Paul’s Prayer
Ephesians 1:17-18a 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: The eyes of your understanding being enlightened.
The object of Paul’s thanksgiving and petition is the God of our Lord Jesus Christ, the Father of glory. As the Apostle would give thanks for someone, it would naturally impel him to make petition for them. And as he was about to pray for their understanding of the glorious resources they have in Christ, he pauses to direct his thanksgiving and prayer to the Father of glory. The "glory" of God speaks of His character, the sum of His perfection. He is here the "Father" of glory as reminder that He is the source of glory for believers, with the glorious resources originating in Him. cf. Psalm 84:11; 2 Cor. 3:18.
Basically the Apostle is making request for spiritual enlightenment about the knowledge of God in Christ for the Ephesian believers. cf. Col. 1:10. What is the spirit of wisdom? What is the spirit of revelation? This is not the Holy Spirit (Greek has no definite article, i.e., a spirit) nor is this simply the human spirit or immaterial part of man. The term spirit sometimes refers to a disposition or attitude. e.g. "He has a strong spirit" or "She has a sensitive spirit." Paul is praying that they would have a full attitude of understanding. Also a disposition of revelation, or insight into God given knowledge. And this wisdom and revelation is for the great purpose of the eyes of your understanding being enlightened, i.e., that they would have a deep spiritual understanding. This is a prayer for a deep perception into the revealed truth of our glorious resources in Christ!
The Greek word rendered knowledge in Ephesians 1:17 is epignosei. Gnosis signifies knowledge and epi upon. So as our moderns would express it, it is "knowledge plus," or as the lexicons define it "full knowledge."
More often, it is not the quantity of things we know but the quality of the depth by which we know them. A surface understanding of doctrine is inadequate to mature the believer! cf. 1 Cor. 2:9-12. And this in order that they may know three great spiritual resources that they have in Christ. This is a call to pursue deeply the study of theology, i.e., the doctrine of God. Like all Bible study this demands tireless reflection and careful observation. Clarence E. Flynn writes:
Peering into the mists of gray that shroud the surface of the bay,
Nothing I see except a veil of fog surrounding every sail.
Then suddenly against a cap a vast and silent form takes shape,
A great ship lies against the shore where nothing has appeared before.
Who sees a truth must often gaze into a fog for many days
In may seem very sure to him nothing is there but mist-clouds dim.
Then, suddenly, his eyes will see a shape where nothing used to be,
Discoveries are missed each day by men who turn too soon away.
The believer’s position in Christ, resulting in all the glorious spiritual resources culminates in the deep knowledge of God, His character, attributes, works and will towards man. Theology (Greek, theos is God; logos is thought or study) or the study of God is the great end of not only all the blessings we have but the chief end of all intelligent creatures. cf. Jer. 9:23-24; Psalm 63:1-2; Hosea 6:6, etc.
The highest science, the loftiest speculation, the mightiest philosophy, which can ever engage the attention of the child of God, is the name, the nature, the person, the work, the doings, and the existence of the great God whom he calls his Father…when we come to this master science, finding that our plumb-line cannot sound its depth, and that our eagle eye cannot see its height, we turn away with the thought that vain man would be wise, but he is like a wild ass’s colt; and with solemn exclamation, "I am but of yesterday, and know nothing." No subject of contemplation will tend more to humble the mind, than thoughts of God…But while the subject humbles the mind, it also expands it…Nothing will so enlarge the intellect, nothing so magnify the whole soul of man, as a devout, earnest, continued investigation of the great subject of the Deity…Then go, plunge yourself in the Godhead’s deepest sea; be lost in his immensity; and you shall come forth as from a couch of rest, refreshed and invigorated. I know nothing which can so comfort the soul; so calm the swelling billows of grief; so speak peace to the winds of trial, as a devout musing upon the subject of the Godhead.
Main Idea: Having been introduced to the glorious resources that we have in Christ, we should pray for each others deeper understanding of both their position in Christ and their God. The personal and intimate full knowledge of God is the goal toward which all blessings tend, so to know Him is to enjoy Him forever!
Exploring the Bigger Picture
Knowing God by J. I. Packer (InterVarsity Press, 1973) is perhaps the best brief summary on the attributes of God; God: Coming Face to Face with His Majesty by John MacArthur, Jr.(Victor Books, 1993) is another good brief summary of the attributes of God; The Existence and Attributes of God by Stephen Charnock (Baker, 1979) is the great Puritan classic on the subject, being a more extensive development of the being of God; Gleanings in the Godhead by Arthur W. Pink (Moody, 1975) my personal favorite summary work on the attributes of God, written with devotion challenges.
What Should I Do About This Message?
- Application Recommendations -
The Christians at Ephesus were known for their faith in the Lord Jesus and their love for all the saints. Are you known for that?
Do others speak of your loyalty to Christ’s Lordship? Does your reputation for obedience impact others?
Do you love all believers, without discrimination? What about those who are different from you in age, personality, socially, educationally? How can you work toward change?
The local church should foster a hunger for theology, i.e., the study of God and His works.
Often we retreat from the challenge of pursuing a deeper study and knowledge of God. Are you mentally and spiritually challenged at GBC to grow into a deeper understanding of the Lord?
Should GBC offer an elective course on Systematic Theology, meeting once each month, to study more in depth God’s nature? Indicate on your Registration Card if you would be interested.
Teaching members of your family or those you personally disciple to grow deeper in knowledge already acquired instead of pursuing simply more knowledge, is a challenge. Challenge them with the following…
The age in which we live is satisfied with a shallow understanding of God. Do you spend time meditating? Memorizing? Reviewing so as to grow deeper into Biblical truth?
Do you pray for other believers, that their understanding of God would deepen and their grasp of the glorious resources they have in Christ would grow in their heart? Following a meal this week, everyone pray for each other that they would grow in their understanding of God.
Grace Notes
Philippians
by Dr. Grant C. Richison
This is a verse-by-verse study of the Apostle Paul's Epistle to the Philippians. The author, Dr. Grant Richison, prepared this
study for his Internet ministry, Today's Word, in which every verse of Philippians was subject of a daily Bible Lesson.
Dr. Richison is a highly experienced pastor, lecturer, and Christian servant who is dedicated to a lifetime of studying and
teaching God's Word.
Dr. Richison has a diploma from Detroit Bible Institute, a Bachelor's degree in Religious Education from William Tyndale
College (Detroit), a Masters in Theology from Dallas Theological Seminary, and a Doctorate in Ministries from Luther Rice
Seminary in Jacksonville, Florida.
The PHILIPPIANS studies are also distributed by E-Mail. A lesson is sent every week. To register for E-Mail distribution or
to get information, send e-mail to Warren Doud... wdoud@bga.com
Grace Notes Home Page
Philippians 1:1-4
Philippians 1:5-8
Philippians 1:9-11
Philippians 1:12-16
Philippians 1:17-20
Philippians 1:21-26
Philippians 1:27-30
Philippians 2:1,2
Philippians 2:3-6
Philippians 2:7,8
Philippians 2:9-13
Philippians 2:14,15
Philippians 2:16-24
Philippians 2:25,26
Philippians 2:27-30
Philippians 3:1-3
Philippians 3:4,5
Philippians 3:6-8
Philippians 3:9
Philippians 3:10
Philippians 3:11,12
Philippians 3:13,14
Philippians 3:15
Philippians 3:16-18
Philippians 3:19-21
Philippians 4:1-5
Philippians 4:6
Philippians 4:7,8
Philippians 4:9
Philippians 4:10-12
Philippians 4:13-17
Philippians 4:18
Philippians 4:19-23
Grace Notes
Warren Doud, Director
1705 Aggie Lane
Austin, Texas 78757
wdoud@bga.com
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HOME PAGE
Grace Notes
Colossians
"Receive Christ" Looking at the book of Colossians we see how the saints there were "discipled" by Epaphras. We see what takes place in "receiving Christ."
See http://home.hiwaay.net/~wgann/sermons/rec-chr.htm
by Dr. Grant C. Richison
This is a verse-by-verse study of the Apostle Paul's Epistle to the Colossians. The author, Dr. Grant Richison, prepared this
study for his Internet ministry, Today's Word, in which every verse of Colossians was subject of a daily Bible Lesson.
To receive Dr. Richison's Colossians study, either as an e-mail subscription or as an attached file, see
the information at the bottom of the Grace Notes home page.
About the Author (Dr. Grant Richison)
Memorizing Colossians
Introduction to the Epistle
Colossians 1:1,2
Colossians 1:3-5
Colossians 1:6-9
Colossians 1:10,11
Colossians 1:12-15
Colossians 1:16-18
Colossians 1:19-21
Colossians 1:22-24
Colossians 1:25-29
Colossians 2:1
Colossians 2:2
Colossians 2:3-6
Colossians 2:7
Colossians 2:8
Colossians 2:9-11
Colossians 2:12,13
Colossians 2:14,15
Colossians 2:16,17
Colossians 2:18
Colossians 2:19,20
Colossians 2:21-23
Colossians 3:1,2
Colossians 3:3,4
Colossians 3:5
Colossians 3:6,7
Colossians 3:8
Colossians 3:9-11
Colossians 3:12
Colossians 3:13
Colossians 3:14,15
Colossians 3:16,17
Colossians 3:18,19
Colossians 3:20,21
Colossians 3:22-25
Colossians 4:1,2
Colossians 4:3,4
Colossians 4:5,6
Colossians 4:7-10
Colossians 4:11-13
Colossians 4:14-18
Grace Notes
1 Thessalonians
by Dr. Grant C. Richison
To receive Dr. Richison's 1 Thessalonians study, either as an e-mail subscription or as an attached file, see the information at the bottom of the Grace Notes home page.
Introduction to the Epistle
[ This study is in preparation. You can send in a request, however, for the MS Word file or e-mail subscription.]
There is no charge for Grace Notes Materials.
The ministry is supported by Christians who pray for the work and share in the expenses.
Grace Notes, % Warren Doud, 1705 Aggie Lane, Austin, Texas 78757 wdoud@bga.com
Grace Notes
2 Thessalonians
by Dr. Grant C. Richison
To receive Dr. Richison's 2 Thessalonians study, either as an e-mail subscription
or as an attached file, see the information at the bottom of the Grace Notes home
page.
Introduction to the Epistle
Grace Notes
The Epistle of the Apostle Paul to Titus
An expositional study of the Epistle to Titus.
Titus was assigned by Paul to "correct the things wanting" on the island of Crete.
The 14 verse-by-verse lessons below contain links to nearly 50 doctrinal and historical studies which are relevant to the
subjects being discussed. The topical articles are provided to help you see what the whole Bible says about the doctrinal
themes you come across in the epistle.
To receive Warren's TITUS study, either as an e-mail subscription or as attached files (MS Word), see the
information at the bottom of the Grace Notes home page.
Titus: Introduction to Study
Titus: Memorization
Titus 1:1-4
Titus 1:5-7
Titus 1:8,9
Titus 1:10-13
Titus 1:14-16
Titus 2:1,2
Titus 2:3-6
Titus 2:7-10
Titus 2:11,12
Titus 2:13-15
Titus 3:1-3
Titus 3:4-6
Titus 3:7-11
Titus 3:12-15
Grace Notes
St. Paul's Epistle to Philemon
A verse-by-verse study of this great Epistle of Christian doctrine and practice.
by Dr. Randall Radic
Dr. Randall Radic is the pastor of First Congregational Church in Ripon, California. He has graciously consented to provide
some of his writings for distribution by Grace Notes. I think that you will really enjoy this teaching and receive blessing and help
from his spiritual communication.
Dr. Radic has had an extensive and eclectic education in the Word of God. He received a B.A. in Classics from the University
of Arizona; then he attended Bellview College in Westminster, Colorado, where he received the Bachelors in Biblical Studies.
He went on to receive the Master of Ministry and Doctor of Theology degrees from Trinity Seminar. Finally, he attended
Agape Seminary where he received a doctorate in Sacred Theology.
He is a well-prepared pastor who has the rare ability to produce scholarly lessons that are readily understandable by most
Christians.
Grace Notes Home Page
Introduction
Doctrine of Evil
Philemon 1
Philemon 2
Philemon 3-5
Philemon 6,7
Philemon 8,9
Philemon 10-14
Philemon 15-17
Philemon 18-25
"Let Brotherly Love Continue" Hebrews 13:1. Full manuscript in outline format transcribed from a sermon by Paul J. Waller. Brother Waller was a powerful preacher of the gospel for the Wyandotte Church of Christ, Wyandotte, MI, back during the 1950's.
http://home.hiwaay.net/~wgann/sermons/love-con.htm
1 Peter
by Dr. Grant C. Richison
To receive Dr. Richison's 1 Peter study, either as an e-mail subscription or as an attached file, see the information at the bottom of the Grace Notes home page.
Introduction to the Epistle
I AUTHOR
A. Peter (11, 8; 51)
1. Peter’s given name was Simon.
2. Jesus gave him the name Cephas (John 142). Cephas means stone or rock. The Greek translation of the
Aramaic word Cephas is petros which also means stone or rock. Peter is the only man in the New Testament
called by this name.
3. Peter occupied a favored place among the apostles.
4. He occupied a central place in the book of Acts (first 12 chapters).
5. He married and lived in Capernaum.
6. He worked in fishing business with his brother Andrew.
7. The Lord came to him in a special appearance after the resurrection (Luke 2434; I Cor. 155).
8. God used Peter to win 3,000 souls to Christ on Pentecost.
9. Peter had an important part in the first Church council in Acts 15 (AD 50; Peter is not mentioned after this in
the book of Acts).
10. Paul refers to Peter in Galatians 118; 211; I Cor. 1-4; 95.
B Peter was literate but unschooled.
1. Called from his trade as a fisherman
2.Called to be a fisher of men (Luke 51-11).
C Peter’s public ministry spanned 30 years and stretched from Jerusalem to Rome.
D Peter employed Silas as his secretary to write the letter (I Pet. 512). Silas was a Roman citizen (Acts 1636-37).
E. Parallels between I Peter and his sermons in Acts Cf. I Peter 120 with Acts 223; cf. I Peter 45 with Acts 1042 Cf. I Peter
27-8 and Acts 410-11 In each passage, Psalm 11822 is quoted and applied to Christ to refer to his rejection by Jewish
leaders.
F I Peter is quoted extensively in early church history. This epistle was quoted extensively in the early church in such writings as
the letters of Polycarp, Clement and Irenaeus. Martyred by Nero (Tertullian, Cyprian, Lactantius; Clement of Rome, Dionysius
of Corinth tell us he suffered martyrdom). Origin said he was crucified with his head downwards. He died AD 67-68.
II DATE
A. AD 64
B. This was shortly before Nero’s persecution. Peter warns that persecution is imminent.
III DESTINATION
A. Peter wrote to the five Roman provinces of Asia Minor in what is modern day northern Turkey.
B. Many Jews lived in these provinces therefore many quotations from the Old Testament are found in I Peter (11). Diaspora"
(Jews who lived outside Palestine and yet looked on it as their native land)
C. To Christians everywhere (118-19,23; 210,24).
D. Peter was especially the apostle to the Jews (Gal. 27-8).
E. The epistle was written predominantly to Hebrew Christians but also includes Gentile Christians.
IV PURPOSE
A. The purpose of I Peter is to enable Christians to face persecution in the grace of God (512), to prepare them for suffering.
B. A secondary purpose is to encourage believers to face persecution and suffering (16-7; 58-9).
C. Peter encourages believers to lift their eyes above present difficulties to God’s grace. He shows them the hope ahead (13).
He points to the example of Christ (221-23).
V OUTLINE
I. Salutation (11-2)
A. Author (11a)
B. Addressees (11b-2)
II. Perspective in Suffering (13-210)
A. The perspective of hope (13-12)
B. The perspective of the Word (113-25)
C. The perspective of a new position (21-10)
III. The Pressures of Suffering (211-411)
A. Pressure of evil desires (211-12)
B. Pressure of the state (213-17)
C. Pressure of employment (218-25)
D. Pressure of the home (31-7)
E. Pressure of social life in the church (38-12)
F. Pressure of the world (313-46)
G. Pressure of service (47-11)
IV. Prescriptions for Suffering (412-511)
A. Prescriptions for endurance in suffering (412-19)
B. Prescriptions for right attitudes in suffering (51-11)
1 Attitudes of elders (51-4)
2.Attitudes of all believers (55-10)
V. Conclusion (512-14)
VI CANONICITY (proof of why this book belongs in the Bible)
A. External Evidence
1. Irenaeus quotes it (175)
2. Tertullian quotes it (190)
3. Clement (Alexandria) quotes it (195)
4. Clement of Rome quotes it (96)
5. Polycarp quotes it (116)
6. Epistle of Diognetus quotes it (117)
7. Testament of the 12 patriarchs uses it (120)
8. Papias uses it (120)
9. Hermas uses it (130)
10. Unanimously cited as authentic
B. Internal Evidence
1. Calls himself Peter (11)
2. Acquainted with the life of Christ and his teachings 55 - allusion to Christ girding himself with a
towel (John 1335) 52 - feed the flock (John 2115-17) 414; 57,8 - sayings of the Lord 51 - "witness
of the sufferings of Christ" (318; 41) Lingers over the person of Christ in his sufferings (219-24)
VII BACKGROUND
A. Asia Minor was highly heterogeneous.
B. Asia Minor was prosperous.
C. Religion was eclectic.
D. Jews had privileged position in Asia Minor.
VIII PLACE OF WRITING
A. Babylon ( 513), the city on the Euphrates, not Rome.
B. Babylon was the center of the Eastern Dispersion.
IX OCCASION
A. Ominous shadow of persecution was the occasion for the letter.
B. After Nero’s persecution in Rome, Christians lived in fear for their lives.
C. The persecution was unofficial, sporadic and social rather than legal (317; 412-19).
D. The nature of the persecutions were slanderous attacks (414,15; 44,5; 213-17,11,12,16; 52-3) F. Suffering is
mentioned 16 times (cf. 16; 219; 314,17; 412-16; 59)
X THEMES
A. Comfort for suffering Christians
B. Hope in time of trial C. Cf. 16,7; 212,19,20,21; 313,14,16,17; 41,4,12,14-16,19; 59-10
XI KEY VERSES
A. 1:3-7
B. 4:12,13
XII KEY WORDS
A. "Hope" (5 times)
B. "Glory" (16 times - with cognates)
C. "Precious" (5 times)
D. "Grace" (10 times)
E. "Suffering" (16 times; implied 6 times)
XIII PECULIARITIES
A. Parallelisms with other epistles (especially with Romans and Ephesians)
B. Emphasis on the suffering of Christ (111,19-21; 221-24; 318; 413; 51)
C. Many Old Testament allusions and quotes
D. Excellent Greek
E. Primarily practical rather than doctrinal epistle
XIV MISCELLANEOUS MATTERS
A. Peter’s name occurs 210 times in the New Testament, Paul’s name 162 times and all other apostles 142 times.
B. I Peter was copied by Silvanus (512). Mark was with Peter.
C. There are 5 chapters and 105 verses.
Grace Notes
2 Peter by Dr. Grant C. Richison
To receive Dr. Richison's 2 Peter study, either as an e-mail subscription or as an attached file, see the information at the bottom of the Grace Notes home page.
Introduction to the Epistle
I. AUTHOR
A. Peter (11)
1. Peter’s given name was Simon.
2. Jesus gave him the name Cephas (John 142). Cephas means stone or rock. The Greek translation of the
Aramaic word Cephas is petros, which also means stone or rock. Peter is the only man in the New Testament
called by this name.
3. Peter occupied a favored place among the apostles.
4. He occupied a central place in the book of Acts (first 12 chapters).
5. He married and lived in Capernaum.
6. He worked in the fishing business with his brother Andrew.
7. The Lord came to him in a special appearance after the resurrection (Luke 2434; 1 Corinthians 155).
8. God used Peter to win 3,000 souls to Christ on Pentecost.
9. Peter had an important part in the first Church council in Acts, chapter 15 (AD 50; Peter is not mentioned after
this in the book of Acts).
10. Paul refers to Peter in Galatians 118; 211; 1 Corinthians 1-4; 95.
B. Peter was literate but unschooled.
1. Called from his trade as a fisherman.
2. Called to be a fisher of men (Luke 51-11).
C. Peter’s public ministry spanned 30 years and stretched from Jerusalem to Rome.
D. Martyred by Nero (Tertullian, Cyprian, Lactantius, Clement of Rome and Dionysius of Corinth tell us he suffered
martyrdom).
1. Origen said he was crucified with his head downwards.
2.He died AD 67-68.
II. DATE
A. Probably just before Peter's death and just after the writing of 1 Peter (112-15).
B. Written after a collection of Paul's epistles (315-16).
C. Since 31 probably refers to 1 Peter, this letter was probably written after AD 62.
D. Eusebius places Peter's martyrdom in Rome during the period of Nero's persecution (AD 64-68).
E. Date AD 67-68
III. DESTINATION
A. 2 Peter may have been written to the same crowd as 1 Peter (31).
B. This epistle is written to believers (2 Peter 11).
IV. PURPOSE
A. Knowing that his time on earth is short, he warns God's people of apostasy (113-14; 21-3).
B. Peter wants them to remember the fundamentals (112-21).
C. The main purpose of the epistle is to help believers grow in grace and in knowledge of Christ that they may be established in
the faith (318).
D. Peter wants Christians to expect the return of the Lord (31-14).
E. He wants to stir their minds to remember (31).
V. CANONICITY (why 2 Peter belongs in the Bible)
More people have challenged 2 Peter as authentic than any other book of the New Testament.
A. External Evidence
1. The Church Fathers [None of the early Fathers definitely quotes 2 Peter. Eusebius, the great church historian of
the fourth century, listed 2 Peter, along with 2 and 3 John and James as antilegomena (books spoken against as
belonging in the Bible)].
Cited or alluded to by Pseudo-Barnabas (c. 70-130)
Cited or alluded to by Clement of Rome (c. 95-96)
Named as disputed by Origen (c. 185-254)
Bodmer papyrus (P72) accepts 2 Peter as canonical Gospel of Truth and the Apocrypha of John contain allusions
to 2 Peter
Named as authentic by Cyril of Jerusalem (c. 315-86)
Named as disputed by Eusebius (c. 325-40)
Named as authentic by Jerome (c. 340-420)
Named as authentic by Augustine (c. 400)
2. Canons
This epistle is omitted in the Muratorian Canon (AD 200), but this canon also omits 1 Peter and its present text is
almost certainly incomplete
Named as authentic by the Codex Barococcio (c. 206)
Named as authentic by Apostolic (c. 300)
Named as disputed by Cheltenham (c. 360)
Named as authentic by Athanasius (c. 367)
3. Translations
Second Peter was not included in the Tatian Diatessaron (c. 170) Old Latin (c. 200) or the Old Syriac #14 (c.
400) translations
4. Councils
Named as disputed by the council of Nicea (325-40)
Named as authentic by the council of Hippo (393)
Named as authentic by the council of Carthage (397)
Named as authentic by the council of Carthage (491)
B. Internal Evidence (Best support for 2 Peter)
1. The author calls himself Peter (11, 14, 16-18; 31, 15)
2. He is acquainted with the life of Christ and his teachings
3. 2 Peter used a different amanuensis than 1 Peter. Thus there is a different style of writing.
4. The book claims to be Peter's second epistle (31)
5. The author claims to be Paul's brother in Christ (315)
6. The letter gives no hint of influence from the second century
7. Peter was at the transfiguration and 2 Peter refers to the transfiguration in 116-18
8. The letter contains no allusions to second century gnosticism
9. 2 Peter's doctrine is consistent with 1 Peter's doctrine
10. The text is similar to Peter's speeches
11. 2 Peter is superior to spurious books
C. B. B. Warfield
"It cannot be denied, therefore, that it was a part of the Church Canon of the early Third Century; and the evidence goes further
and proves that it was naturally in the Canon at this time--that the men of the early Third Century did not put it in, but found it in
the Canon. It was, therefore, in the Canon of the later years of the Second Century … but it was commented on by Clement of
Alexandria, and has a place in both the Egyptian versions and in the early form of Peshito (Syriac), all of which date from the
Second Century--known all over the church at this period and securely fixed in the Canon, we find it quoted here and there
back to the very earliest in writers; nay, Justin Martyr, before 147 AD, quotes it in such a way as to prove that he esteemed it
authoritative."
VI. PLACE OF WRITING
It is not possible to know the place of writing since Peter did not mention the place and he traveled widely from Palestine to
Rome.
VII. OCCASION
A. New outbreak of heresy
B. Design of 2nd Peter 2 fold
1. To warn against false teachers.
2. To exhort to progress in grace.
C. There is an air of urgency in the epistle. D. Two heresies in particular
1. Incipient Gnosticism
2. Antinomianism.
VIII. THEME Knowledge of Christ
IX. KEY VERSE--3:18
X. KEY WORDS
A. "Know" and "knowledge"
1. 16 times in various cognates
2. six times in intense form
B. Knowledge is the antidote to false teaching
1. It is through Christ that the great promises of God become available to men
2. The best method for combating error is to learn the truth rather than study error
C. Knowledge 1:2,3,5,6,8; 2:20; 3:18
XI. MISCELLANEOUS MATTERS
Written to the same people as 1 Peter (3:1)
Written just before the death of Peter (1:14)
Epistle deals with apostasy.
No one mentioned with Peter.
Three chapters, 61 verses, 1,559 words
Peter's name occurs 210 times in the New Testament; Paul's name, 162 times; and all other apostles, 142 times.
Old Testament quotes 222 (Proverbs 26:11); 38 (Psalm 90:4); 39 (Ezekiel 33:11)
Character general epistle
2 Peter is Peter's last words
Elliptical Greek because of Peter's passion against false teachers.
XII. THE RELATIONSHIP BETWEEN JUDE AND 2 PETER
A. Similarities
1. Nature Both have the same literary style.
2. Most of 2 Peter and Jude are parallel. 15 of 25 verses in Jude appear in 2nd Peter
B. Differences
1. The groups of false teachers are similar but not identical.
2. Jude is harsher and 2 Peter more positive.
3. Jude uses apocryphal books and Peter does not.
XIII. DISTINCTIVE Polemical
XIV. OUTLINE
I. EXHORTATION TO GROW BASED ON TRUE KNOWLEDGE (13-11)
A. God’s provision (1:3-4)
B. Our responsibility (1:5-11)
II. BASIS FOR GROWTH -- CERTAINTY OF KNOWLEDGE (112-21)
A. Experience of the apostles (1:12-18)
B. Ground for certainty (1:19-21)
III. WARNING AGAINST FALSE KNOWLEDGE (21-22)
A. Incursion of false teachers (2:1-3)
B. Judgment of false teachers (2:4-19)
C. Danger of false teachers (2:20-22)
IV. REMINDER OF THE CHRISTIAN’S HOPE (3:1-13)
A. The mockers (3:1-7)
B. The character of the day (3:8-13)
V. CONCLUSION (3:14-18)
HOME PAGE
Grace Notes
Jude by Dr. Randall Radic
To receive Dr. Radic's JUDE study, either as an e-mail subscription or as an attached file, see the information at the bottom of the Grace Notes home page.
Introduction and Jude 1
Jude 2-4
Jude 5,6
Jude 7-9
Jude 10,11
Jude 12-15
Jude 16-18
Jude 19-25
Grace Notes
Revelation
by Dr. Grant C. Richison
Introduction Importance of Revelation
Revelation is the culmination of all books of the Bible Revelation brings to conclusion the many prophesies of the Bible Revelation puts in context the end-time events for God's purpose for creation
Author
A. Justin Martyr directly affirms that John was the author
B. Irenaeus (disciple of Polycarp, who in turn was a pupil of the apostle John) attributes the writing of Revelation to John
"Not very long time since, but almost in our day towards the end of Domitian’s reign." Domitian died in AD 96, John was then allowed
to return to Ephesus
C. Others: Clement, Origin, Tertullian, Hippolytus
D. John’s name occurs as the author: 1:1,4,9; 22:8
E. Irenaeus, Justin Martyr, Eusebius, Apollonius, and Theophilus, the bishop of Antioch all accepted Revelation as inspired Scripture
F. By the 3rd century, Revelation was widely quoted as Scripture
Occasion of Writing
A. Direct command (1:10-23)
B. Condition of the churches
1. Fierce persecution at times (not a universal policy) One Christian already executed (2:13)
2. Serious problems within the churches: Ephesus (2:2) Smyrna (2:10) Pergamum (2:13) Thyatira (2:22) Philadelphia (3:10)
Date of Writing -- AD 96
Place of Writing -- Patmos, a penal colony (where John was exiled)
A small rocky island in the Aegean Sea, 48 km from Ephesus 18-13 km long and 1.5 km wide
Purposes
A. To give the final truth about Jesus Christ the unveiling of His person, power and purpose (1:1)
B. To show the ultimate triumph of the Kingdom of Christ
C. To give a new perspective on history
D. To give incentive for holy living
E. To show that God will ultimately deal with the problem of evil
F. To give a preview of future events
Theme: The revelation of Jesus Christ (1:1; cf. 1:7; 3:11; 22:30)
Revelation is Christ centered
Key Words
"revelation" (unveiling) "lamb" (29times)
Key Verse
"Write the things which you have seen, and the things which are, and the things which will take place after this" (1:19).
Addressees (1:11)
A. All churches situated in Proconsular Asia
B. Churches selected as representatives for churches today
C. Located in the western third of modern Turkey
D. John came to Ephesus in 67-70 (Ephesus, the capital of Proconsular Asia)
Reasons Revelation Must Be Clearly Understood
A. It is a "revelation" (apocalypse) which means an unveiling. (contrast an apocryphal book which is hidden)
B. Revelation is not a sealed book (22:10)
C. A blessing is promised to the people who read and to those who hear the words of this prophecy (1:3)
D. The last analysis of the book is simple (1:19)
Theology: -- Christological (1:1-3; cf. 5:47; 19:11, 16, 17; 21:9)
A. Person of Christ chapter one
B. Glorious reign of Christ (complete victory over Satan)
Apocalyptic Character of the Book
A. An apocalyptic book unfolds the future
B. "apokalupsis"--removing of a veil; Revelation is written to be understood
C. Symbolism of the book is found elsewhere no less than 400 allusions to the Old Testament
D. Daniel and Ezekiel are similar in style
Miscellaneous Matters
A. Revelation is the cap stone of Scripture
B. Revelation is the only prophetical book in the New Testament
C. Revelation bears similar features to the book of Daniel
D. Revelation is the only book with a promise of blessing to readers (1:3)
E. Contains 22 chapters, 404 verses and 12,000 words
1. 285 verses contain Old Testament language
2. 70 references to angels
3. No quotes from the Old Testament
F. Seven beatitudes: 1:3; 14:13; 16:15; 19:9; 20:6; 22:7,14
G. The chronological construction of the book gives the prophetic program (1:19)
H. Over one half of the book describes the tribulation
I. The number seven occurs frequently throughout the book
J. A prophecy is a prevision of the future
K. Revelation was written in order to be understood
L. The symbolism of the book furnishes the key to the interpretation of the book
M. Revelation is a book of consummation
Interpretations
A. ALLEGORICAL VIEW
1. Definition: the Book of Revelation is an extensive allegory interpreted non-literally
2. Symbolic picture of the struggle between good and evil
3. Originated in the Alexandrian school (Clement of Alexandria, Origin)
4. Goes far beyond natural symbolism
5. Influenced Augustine and Jerome
6. Problem: too subjective
B. PRETERIST VIEW
1. Definition: Latin for "past." Revelation has already been fulfilled in the early church (by the time of Constantine, AD 312)
2. A symbolic history of the first century
3. Problem: ignores specific predictions (1:3, 19; 22:18, 19); gives arbitrary meaning to symbols
C. HISTORICAL VIEW
1. Definition: the Book of Revelation is a symbolic picture of the history of the church between the first and second comings of Christ.
2. Held by many post-millennialists who believe that the world is getting better and this will usher in the Kingdom of Christ.
3. Problem: No two interpreters agree as to which passage refers to which event. They each finds fulfillment of a given passage in
their own generation.
D. FUTURISTIC VIEW
1. Limited to conservative scholars only
2. Allows for literal (normal) interpretation of prophecy while recognizing symbolism
3. Offers a relatively clear understanding of the principal events of future fulfillment
4. Structure of the book revolves around chronology: Chapters 1-3: Church Age Chapters 4-22: Future Events
5. Objection: Those opposed to this view say that Revelation would not comfort if it were largely future
Outline
INTRODUCTION,
1. Prologue (1:1-3) 2. Salutation (1:4-8)
I. "THINGS YOU HAVE SEEN" (Chapter one)
The glorified Christ (1:9-20)
II. "THINGS WHICH ARE" (Chapters two and three)
Seven messages to the churches (2:1-3:22)
III. "THINGS WHICH SHALL BE" (4:1-22:5)
A. The Church at the Heavenly Throne (4)
B. Seven-sealed Scroll of the Tribulation (5)
C. Tribulation (6:1-18:24)
D. The Marriage Supper of the Lamb (19:1-10)
E. Second Coming (19:11-21)
F. Millennium (20)
G. New Heaven and Earth (21:1-22:5)
CONCLUSION (22:6-21)
1. Epilogue (22:6-20) 2. Benediction (22:21)
Grace Notes
The Covenants by Dr. Randall E. Radic
To receive Dr. Radic's Covenants study, either as an e-mail subscription or as an attached file, see the
information at the bottom of the Grace Notes home page.
Introduction to the Covenants
In an effort to enhance our understanding of the Old Testament in general and, for that matter, the entire Bible, the author is
going to examine the concept of 'covenant.' The motivation for this is the word Jehovah or YAHWEH, the tetragrammaton,
which appears in many places in the Old Testament. And as will be seen, JHWH always speaks of the God of Covenant.
Psalm 25:14 reads, "The Lord confides in those who fear him; he makes his covenant known to them." And have you noticed
how no matter where one stops to do a study in the Bible, whether it be Moses or Joshua, or Samuel, or David, or Jeremiah,
or Ezekiel, or Isaiah, or even our Lord in His Incarnation in the New Testament, that they know something? It is almost as if
they look across time and space and wink at each other. For the way that Elijah lived, prayed and depended on God has a
parallel in Joshua's life. Abraham and Jeremiah seem to be almost identical in their 'faith-walk' with God. It is as if they know a
secret. And the author maintains that this secret is an understanding of 'covenant.'
Therefore, if we can know that same secret, we, too, perhaps can live like these great 'lions of God.' This 'confiding' might put
us in the same old boys' club as these great believers. Psalm 1037 reads, "He made known his ways to Moses, his deeds to the
people of Israel." That is God told Moses 'why' He was doing certain things; He took Moses into His confidence, His
motivation. Whereas with Israel, they only saw what God did. They did not know why He did it, they did not know where it
was leading. And this is why each miracle stood alone; Manna comes from heaven, but a few days later they are complaining
that they are thirsty. The people received God's blessings, but Moses knew why they were there and Moses knew why he
could approach God and make requests.
And the concept of 'covenant' explains why blessings exist. The Bible, then, is a covenant book; it declares a covenant
purpose. And no other religion has such an idea that a god, of his own free will, his own initiative, would enter into covenant
with a people. Covenant, then, is not just another subject in Scripture; it is much more. Covenant is the very foundation upon
which everything in Scripture is sustained. Covenant couples the Old Testament with the New Testament.
What, then, is a covenant? Covenant is a blood pact for life or death between two participants. And covenant was always
made escorted by the shedding of blood and the swearing of an oath. Covenant, then, is a life and death relationship that can
never be disregarded or abrogated. Never. And in the Bible, it is God that takes the initiative and makes a covenant with
mankind. Thus, in Scripture covenant is a blood pact for life or for death between two parties, attended by a sacred oath,
inaugurated and administered by a Sovereign God.
Since covenants had no 'escape clause,' they were never entered into haphazardly. In fact, the covenant concept prevailed over
even family ties. Indeed, at the present juncture in Arabia, the maxim exists, "Blood is thicker than milk." By this is meant that
even though we had the same mother, and are 'milk brothers,' the blood covenant is more vehement than this familial bond.
And this concept is foreign to Western philosophy, where we have accepted mendacity as a way of life. For no one really
believes politicians or their press secretaries. In the West, individuals give their word until it hurts them, and then they break it.
For the concept of covenant is not typical to rational human beings. In contrast, though, undying loyalty and absolute faithfulness
is typical of God. And when covenant is abrogated, even between human parties, it is as if they have slapped God in the face.
For Amos 19 says, "For three sins of Tyre, even for four, I will not turn back my wrath." That is God will not withhold
discipline to Tyre. Why? "Because she sold whole communities of captives to Edom, disregarding a covenant of brotherhood."
Tyre abrogated covenant. And in Joshua 9, the Gibeonites deceived Joshua and entered into covenant with him. Thereafter the
other tribes of Canaan attacked the Gibeonites, and the Gibeonites requested aid from Joshua. And even though he had been
lied to, and had been instructed by God Himself to obliterate all the tribes of Canaan, Joshua honored his covenant. And God
agreed with Joshua, and God performed a miracle to honor this counterfeit covenant -- the sun stood still! Thus, regardless of
the circumstances, from God's viewpoint, covenant cannot and should not be invalidated. Covenant is immutable.
For example, suppose two nations desired to enter into covenant. Each nation would select a representative, and the
representatives would meet; weapons would be exchanged, i.e., the strengths of each nation would be swapped. Cloaks would
be exchanged; for the cloak was the 'selfhood' of each man and thus each nation. Then, covenant sacrifices were brought, two
bulls. The bulls would be split down the middle, and between the halves would be a pool of blood. Then the representatives
would walk through the blood and around the drawn carcasses in a figure eight (this is the provenance of the symbol for
infinity). And they would finish their promenade standing in the blood, facing each other. And the statement being made was this
"this covenant is to life, and if it is broken, I will die even as this animal has died. Unto death I make my vow." And it is
fascinating to note that the Hebrew word for covenant, BERITH, is defined as "to cut."
And in the Old Testament, the life of the animal is declared to be in its blood. So blood represented life in this ceremony; thus
to shed blood was a judgment on life. The concept, then, was loyalty to the point of death. Only death could discharge the
obligation of the covenant.
Then the treaty would be written, i.e., what each nation would do for the other. Then it would be signed by the representatives
and sealed before all the witnesses. Then the representatives would be cut; in some instances the palm would be cut and the
two representatives would clasp hands, intermingling their blood. And Scripture confirms this in Isaiah 49:16, "See, I (God)
have engraved you on the palms of my hands." Or, in many cases, the wrists of the representatives would be cut, and the arms
(the symbol of strength) would be raised to God as the blood ran down the arm, and the oath of efficacy would be taken. Then
the wrists would be brought together. And Scripture confirms this method in Isaiah 62:8, "The Lord has sworn by his right hand
and by his mighty arm." Here, then, is God taking oath by his Omnipotence.
And it is fascinating to note that the flags of most nations of the world contain the color red. And the red is the reverberation of
ancient covenants, i.e., the people of that nation have declared that they have been forged together as one nation, for life or for
death.
The scars of the two representatives were the living seals of the covenant. A living reminder of a covenant to death. Then the
representatives would exchange names, i.e., each nation would add to their reputation the other nation's reputation. And this
exchange of names meant "blood brothers." The two nations were now closer than bloodbrothers, closer than family. And this
is probably the provenance of a woman taking the name of her husband in marriage, or at least hyphenating her name.
And the covenant implied two things lovingkindness and remembrance. All actions would be based upon lovingkindness and
the covenant would always be in the forefront of each nation's mind.
Then, the covenant meal would be celebrated. The eating was a statement of covenant. The two representatives would sit
down to a meal with their hands upon the table. Each would eat bread, signifying 'all that I am is yours,' and each would drink
from the same cup, signifying 'I will shed my blood for you.'
And what is so significant concerning this process is that God Himself has entered into covenant with mankind from the
beginning. No other religion in the world has such a marvelous article of faith and covenant.
As illustration, I Samuel 18 and 19 relate the covenant of David and Jonathan. These two men performed the aforementioned
rituals. And remember, that Jonathan was the son of Saul ben Kish, who hated and despised David. Both these men, David
and Jonathan, were the representatives for all their descendants, for their houses, for their tribes. They vowed never to leave,
never to forsake. Jonathan later had a son, Mephibosheth, who was raised in the royal palace of Saul, whose passionate hatred
of David pervaded his entire family. Then Saul and Jonathan were both killed while in battle against the Philistines. David's
lament was heartbreaking. While David cried, the family of Saul fled, taking Mephibosheth with them. For they were convinced
that as soon as David became king he would murder them all. But as his nurse was racing down the stairs, Mephibosheth was
dropped, and both his legs were broken. He became a paralytic for the rest of his life. He was raised to hate David by his
family. His was brainwashed against David. The entire family lived as outlaws. In the meantime David searched relentlessly for
some relative of Jonathan to whom he might fulfill the covenant; for everyday David looked at the living reminder of that
covenant the scar on his wrist. Finally, David located Mephibosheth, and sent troops to secure him.
And there, as he crawled in before the King of Israel, Mephibosheth waited to be murdered. Yet miraculously, David stated
that you are now a prince. You are accepted as if you were Jonathan. Why? And David pointed at the scar on his wrist.
Because of the covenant made before you were born. And Mephibosheth had to make a decision. He had to change his mind
about David. And he did. He changed his mind because he was accepted; he was not accepted because he changed his mind.
In effect, then, he was accepted before he was born.
And here, of course, is the family of mankind portrayed; for born into mankind was the representative of God, God Himself as
Man. This Man, this Christ, was our covenant representative. Mankind was accepted before being born. And Christ walked
through the shed blood of Himself. And when He rose from the dead in Resurrection, this was the sign that the covenant was
sealed. And most interesting, our Lord, even in His resurrection body, bears the scars on His wrists where the nails went in.
And when He entered the upper room, the first thing our Lord did was show His wrists.
And like Mephibosheth, mankind is born suspicious and wary of God. If God gets us, because of our sins, we will be
destroyed. But just as when David met with Mephibosheth, David was being faithful to Jonathan, so also when we meet with
God, i.e., when we change our minds about God, God is faithful to His Son. For covenant has been made. And lovingkindness
and remembrance are the foundation of His present actions toward mankind.
Psalm 633 reads, "Because your love is better than life." The word for "love" here is a covenant word. It is defined as "steadfast
love." And remember, that in his song, Moses said, in Exodus 15:11, "Who among all the gods is like you, O Lord? Who is like
you -- majestic in holiness, awesome in glory, working wonders?" And in some strange way, we, at our present juncture in
history, have lost sight of this aspect of God.
We speak the word, "Hallelujah." And this word is usually translated "praise." However, it means "to boast, to rave, to brag."
And how many of us "boast" or "brag" about our God? A God that has entered into covenant with mankind. Where has the
excitement about God disappeared to? We have become hypercivilized epicenes, politely acknowledging God, yet never
knowing Him, or rejoicing in His covenant with us.
What kind of God would do such a thing? Answer God is love. Thus, the God that is always there, the God that is all-powerful,
the God that is all-knowing, the God that is perfect Righteousness, the God that is perfect Justice, Sovereignty, and Veracity, is
Love. For the Apostle John hears in Revelation that "the Lion of the Tribe of Judah has overcome." And John turns, and rather
than beholding a terrible, ferocious beast, he sees a Lamb that has been slain. Thus, God is Love.
This word, love, in today's society, is almost useless. For it is vastly overused "I love ice-cream. I love baseball." Eighty percent
of all songs are written about love. It is nothing more than a sound of appreciation anymore. For mankind discards the objects
of his love capriciously.
Love, then, is the way God is. God's love reaches out and down. God's love reaches even to His enemies. God, then, is the
reverse of everything that mankind would expect it to be. For He reaches out to all. To all races, to all religions, to all. Even to
those that mankind would call "trash." Now be careful, the author is not saying that sin is not sin or that mankind is worthy. But
Christ said "they are lost." And remember, God does not 'fall into love.' God is love; God has chosen to love because He is
love; God does not just love the best and the highest, the most beautiful. For if this were so, then today we would be saved,
and tomorrow we would be damned -- for we might do something that would cause God to fall out of love with us.
This, then, is the God who enters into covenant. When mankind enters into covenant, mankind negotiates. When God initiates a
covenant, He does not negotiate; no vote is taken, no opinion is sought. Mankind's only choice is to enter or not, to obey or
not. And God enters into covenant on the basis of grace, i.e., He does it because He wants to, not because mankind asked
Him to.
And the single word that describes covenant is "lovingkindness." When mankind made covenants it was strained. And this is the
reason for the elaborate ritual blood, vows, the death of animals. Mankind begins with the covenant, the ritual, and through this
life and death binding, hopes that the covenant can be fulfilled, and that lovingkindness will be a result. Whereas with God,
because of His lovingkindness, He enters into the covenant. So with God the ritual of a sacred oath is that mankind might
understand what is taking place. For mankind is suspicious of just His word.
Lovingkindness, then, is indicative of a love founded in a covenant. Lovingkindness is "tenacious love; a love that will not let
go." It is loyalty even when acknowledging a failure. It is the love of a mother for her child. It is a love that "pursues."
Lovingkindness is an "action word." It is something that is done, not something that is discoursed about, analyzed and dissected.
Exodus 33:18 reads, "Then Moses said, 'Now show me your glory.'" And in Exodus 34:6,7, Who and What God Is was
revealed to Moses "And he passed in front of Moses, proclaiming, 'The Lord, the Lord, the compassionate and gracious God,
slow to anger, abounding in love and faithfulness, maintaining love to thousands, and forgiving wickedness, rebellion and sin.
Yet he does not leave the guilty unpunished; he punishes the children and their children for the sin of the fathers to the third and
fourth generation." Here, then, God states unreservedly that He is "lovingkindness," and that He punishes only those who
abrogate His covenant, i.e., those who commit the sin of their fathers, which sin is self-sufficiency, or cutting themselves off from
the life and love of God. In other words, mankind must fight his way through the love of God to receive punishment!
And this is why, in Psalm 633, the Psalmist states that he will "boast" of his God, of the "lovingkindness" of his God. Hebrews
13, verses 5 and 6, state, "...because God has said, 'Never will I leave you; never will I forsake you.' So we say with
confidence, 'The Lord is my helper; I will not be afraid. What can man do to me.'" And the same passage from the
Contemporary English Version reads "The Lord has promised that he will not leave us or desert us. That should make you feel
like saying, 'The Lord helps me! Why should I be afraid of what people can do to me?'"
This, then, is "lovingkindness;" and this is the way God is. And this is the reason that God entered into covenant with mankind.
[1]
Note:
[1] Based upon the scholarship of, and unabashedly borrowed from, Bishop Smith, E.W. Bullinger, Robert Thieme, Merrill F.
Unger, and M. Weinfeld.
There is no charge for Grace Notes Materials.
The ministry is supported by Christians who pray for the work and share in the expenses.
Grace Notes, % Warren Doud, 1705 Aggie Lane, Austin, Texas 78757 wdoud@bga.com
BEARS AND A YOUTH GANG
Bears and a Youth Gang A sermon based on 2 Kings 2:23-25. Young people get their values and attitudes from their parents and their culture. They should have reverence for that which is sacred.
http://home.hiwaay.net/~wgann/aermons/bears.htm
Two Bears and Some Gang Members
2 Kings 2:23-25
1. BACKGROUND:
a. Elijah had been the great prophet to Israel.
1) We remember him from Mt. Carmel.
2) Discouraged, he thought the entire nation
had turned it's back on God. (I Kings 19:13-14).
3) God still had 7,000 faithful Israelites who
refused to bow the knee to Baal (1 Kings
19:18).
b. Elisha was selected to succeed Elijah. Elisha was
called when he was just a teenager, plowing his
fields.
c. About 7 or 8 years later, Elisha followed Elijah to
the eastern banks of the Jordan and was there
when Elijah was taken up to heaven.
1) He returned with Elijah's mantle, parting the
Jordan, and stopped for a short time at
Jericho.
2) This young successor to Elijah then went on
up toward Bethel.
3) READ TEXT
2. Now the question can logically be asked -- what kind
of a place was Bethel?
a. Bethel had been the center of apostasy in Israel
throughout many generations. The degeneration
of Bethel began in the reign of the wicked king
Jeroboam.
b. That king had pulled the 10 northern tribes
away-- he made two golden calves to be worship,
one of which he placed in Dan in the northern
portion of his territory, and the other in Bethel,
at the southernmost point, about twelve miles
north of Jerusalem.
3. Who were the persons involved?
a. Incorrect impression of the incident.
1) A casual reading of the passage has often left
an impression somewhat like this:
An old bald-headed prophet was trudging slowly
up the main street of Bethel when he chanced
upon some innocent little children merrily
playing together. In the midst of their
merriment they spy him and shout, more
playfully than tauntingly, "Go up, you balk head;
go up, you baldy!" Instantly the old prophet
becomes enraged with their childish banter, and
with eyes flashing in anger he whirls around and
curses them in the name of the Lord. Suddenly,
as if in direct according with his curse, two she
bears rush out of the nearby forest and "devout"
forty-two of the little children.
I) But is this picture right?
2) Robert Ingersoll, the renowned agnostic,
said of this story ...
"I find in this Bible that there was an old
gentleman a little short of the article of hair.
And as he was going through the town a
number of little children cried out to him,
"Go up, thou baldhead!" And this man of
God turned and cursed them... And two bears
came out of the woods and tore in pieces
forty-two children! ... Now, just think of an
infinite God [doing this] ... You hate a God
like that. I do; I despise him." [Ingersoll's 44
Lectures (Chicago: J. Regan & Company,
n.d.), p. 244.
3) Even Adam Clark remarked "But then, as
they were little children they could scarcely
be accountable for their conduct; and
consequently, it was cruelty to destroy
them."
b. Let's consider the Age of these boys--
1) It is true that our English translations says
they were "little children" but in a case like
this we need to go back to the Hebrew.
2) The two words translated "little children" are
ketanaim and na'arim (plural of na'ar).
3) Used in reference to Isaac in Gen. 22:12.
(One commentary indicates that Isaac must
have been around twenty.)
4) The word is also used in connection with
Joseph: "Joseph, being seventeen years old,
was feeding the flock with his brethren; and
the lad (na'ar) was with the sons of Bilhah"
(Gen. 37:2).
5) The word is used just a little earlier than the
time of our text when Ahab and Benhadad,
the king of Syria, were on the verge of war, a
company of two hundred and thirty-two
"young men" (na'arim) of the princes of the
provinces" (I Kings 20:14-15) put to rout the
Syrians.
a) So these young men were of age to go
into battle.
6) The word ketanarim (plural of qatan) Used
frequently in the scripture to denote a
younger son.
a) Genesis 27:42, where it is applied to
Jacob at the time when he fled from his
brother Esau--
b) "And Samuel said to Jesse, Are here all
thy children (na'arim)? And he said,
There remaineth yet the youngest
(qatan), and, behold, he keepeth the
sheep. And Samuel said unto Jesse:
Send and fetch him; for we will not sit
down till he come hither. And he sent,
and brought him in. Now he was ruddy,
and, withal, of a beautiful countenance,
and goodly to look at (1 Sam. 16:11-12).
c) Here David is referred to as the
"youngest" of Jesse's "children." Yet,
down in verse 18 of the same chapter we
are told that David, even at this time,
was "... a mighty valiant man, and a man
of war, and prudent in matters, and a
comely person."
1) Certainly it can be argued that
David was no mere child, bur rather
a strong young man well along in
his twenties.
2) [For further study of the occurrences of the
two words together, see 1 Samuel 20:35 and
1 Kings 11:17.]
7) We now conclude that these "little children"
were not primarily little children at all, but
rather boys and young men whose age could
vary anywhere from twelve to thirty.
a) They were in that age group, apparently
old enough to be married, but not yet
married and established with a home of
their own.
b) These persons were old enough to know
what they were doing, and cannot be
excused for their vicious behavior on the
grounds that they were under-aged.
Besides the rude and insolent young men, there is only one
other person involved in our story, the prophet Elisha
himself.
4. How old was the prophet Elisha?
a. A hasty reading out of context one may get the
impression that Elisha was getting along in
years.
b. But actually "Elisha, when the incident occurred,
was certainly not an old man. Very probably he
was not more than twenty-five years of age; for
he lived for nearly sixty years after the date of
this event." [ ]
c. As to the character of Elisha, he seems to have
been very merciful, courteous, and completely
devoted to God and the welfare of his
countrymen.
1) A true gentleman, merciful , courteous. -- 2
Ki. 4:9; 2Ki. 6 -- he is revealed as a man of
gentle and noble character.
5. Why and How Did He Curse in the name of the Lord?
a. Did he lose his temper?
b. Why were the young men saying "baldhead"
1) Perhaps Elisha was prematurely bald -- and
used as a term of scorn.
2) He may have cut his hair in mourning for
Elijah -- With the Jews artificial baldness
was a sign of mourning (Isa 22:12 Jer 7:29
16:6 )
Jere 7:29 "Cut off your hair and throw it
away; take up a lament on the barren
heights, for the LORD has rejected and
abandoned this generation that is under his
wrath."
3) Elisha may not really have been bald at all.
c. "Go up" =
1) Go on your way-- get out of town, or
2) It is most likely an allusion to Elijah's
ascension . "Why don't you ascend also, and
get out of Bethel"
They picked up the sentiment of Bethel and Israel
against Elisha.
The sentiment was that Elisha, this new prophet
leader, would be just as troublesome to their
town and idolatry as Elijah had been.
One writer said on this passage: "It is readily
admitted that teenagers reflect the views held by
their parents. In this case, the parents were
members of a wicked and corrupt society which
was bound to influence their posterity."
d. This doesn't mean he cursed or swore, using the
name of the Lord profanely.
1) The main reason, however, for Elisha's curse
was that he, as a prophet of God, was duty
bound to do so.
2) The citizens of Bethel were walking contrary
to the Law and were under the curse of God:
"If ye walk contrary unto me, and will not
harken unto me, ... I will also send wild
beasts among you, which shall rob you of
your children and destroy your cattle; and
your highways shall be desolate." (Lev.
26:21-22).
3) We might remember the story in I Kings 13,
of the young prophet who came up to Bethel,
and was told by the Lord not to eat or rest
there, but an old prophet persuaded him to
come to his house and eat, this young
prophet was killed by a lion on the way back
home.
4) We might say that Elisha was abiding in the
law when he cursed the youths and was
certainly in the will of God.
e. How did he curse? The Hebrew word has a
twofold meaning. It can mean either to "revile"
or "to pronounce judgment," depending on the
context.
1) Elisha, as a true servant of God certainly did
not revile or abuse the boys, therefore he
simply asks that God deal with them in a way
that will show God's judgment in the
situation.
2) This is, after all, is the Scriptural way, for
God says in Deut. 32:35 "To me belongeth
vengeance and recompense."
3) Elisha did not curse in his own name, but "in
the name of the Lord."
f. It was the Lord's doing when two bears came out
of the woods and mauled the young men, not
Elisha's.
1) It was the Lord's affirmation of Elisha as his
prophet, and God confirms his word spoken
in Leviticus.
6. REVIEW OF THE SCENE
a. Let us first remember that Bethel was the seat of
Baal worship and headquarters of idolatry in
Israel. Bethel in the time of Elisha was truly the
focal point for the calf worship instituted by
Jeroboam.
b. It is quite possible that these "young lads," (old
enough to be married, but not yet married) along
with some counsel and prompting from parents
and the false prophets of Baal, planned to waylay
Elisha and make him look ridiculous and
contemptible, and discourage him and end his
career at the very commencement of his work.
1) We read in verse 23 that the young men
"came forth" to meet Elisha. it appears as if
this was a deliberately planned attack
against him.
c. Another indication that this was a premeditated
assault is found in the number of persons "torn"
or "mauled" by the bears.
1) If two angry she-bears attacked a crowd of
young people today so that forty-two of them
were injured and some perhaps killed, how
many would there have been in the crowd at
the beginning?
2) It seems logical to assume that the moment
the bears appeared there would be a
scrambling in all directions.
3) It would be no exaggeration to say that
probably two escaped for every one that was
hurt, which would make the crowd of
renegades who followed Elisha number at
least one-hundred at the beginning.
4) Why were there so many? Because this was a
planned reception for Elisha.
d. We read then that the young ruffians cried, "Go
up, thou bald head," which we should point out to
be blasphemy-- not only against Elisha but
against the Lord Himself.
1) They were saying in effect, "Ascend, you
empty skull, just as it is pretended your
master did! Get out of here-- we have no
need for you! Ascend, you empty skull!!
e. Elisha turned and "cursed them in the name of
the Lord."
1) This was not a lose of temper, but uttered as
Divine judgment upon a disobedient and
rebellious people.
2) The Lord had warned the people in the law
that if they walked contrary to Him that He
would send wild beasts among them and rob
them of their children (Lev. 26:21-22).
3) In what way more clearly could God show the
Truth of His Word than what befell the city.
The very fact it is recorded indicates the
lesson was not lost, if to Bethel, certainly it
was not to the rest of Judah! Who could say,
"Aha, God's warning was true!"
f. We can easily see now that this was not the
revenge of an angry prophet, but rather the
punishment of a righteous Judge.
1) It was a judgment designed to walk the
people up, lest a worse disaster befall them.
2) A loving God, he warns and leads before His
wrath descends.
f. But Bethel and Israel persisted in the flagrant
disobedience; they continued to walk in their own
ways; they worshiped according to the evil
imaginations of their own hearts; they sank
deeper into idolatry and immorality, until the cup
of God's wrath was filled.
1) In the closing chapter of the Second book of
Chronicles there is the pathetic summary of
God's dealings with His chosen but rebellious
people.
2) "The Lord God of their fathers sent to them
by His messengers, rising up early and
sending; because He had compassion on His
people, and on His dwelling places: but they
mocked the messengers of God, and
despised His words, and scoffed at His
prophets, until the wrath of the Lord arose
against His people, till there was no remedy"
(2 Chron. 36:15-16, RSV).
"15 The LORD, the God of their fathers, sent
word to them through his messengers again
and again, because he had pity on his people
and on his dwelling-place. 16 But they
mocked God's messengers, despised his
words and scoffed at his prophets until the
wrath of the LORD was aroused against his
people and there was no remedy." (2 Chron.
36:15-16 NIV)
7. If I were to make my own amplified para-phase of this
passage I would say:
And as Elisha laboriously worked his way up the steep
and rugged road which led to Bethel, the seat of Baal
worship and the headquarters of idolatry, a large mob
of young hooligans, urged on by the townspeople,
waylaid him. And they began to jeer and ridicule him
saying, "Ascend, you empty skull-- just as you say
your master did! Away with you-- you troublemaker!
Ascend, you empty skull, if you can! Ha! Ha!" (verse
23)
And he turned around and looked at the offspring of
apostasy and said, "May the Lord God reward you
according to your deeds-- as Moses has written." And
two vicious she bears rushed out of the nearby forest
and mangled forty-two of the derisive young
renegades, just as the Lord had warned would
happened. (verse 24)
And he continued on his way to Mount Carmel for a
time of spiritual refreshment, after which he went to
his home in Samaria. (verse 25)
LESSONS:
1. Attitudes toward spiritual things are arrived at from
parents.
a. "If this generation is going to the dogs' it is
because of the training we gave them as
puppies.'"
b. We need to bring our children to Bible Class., and
worship, and see that they associate with the
finest young people -- we are shaping their
future.
2. Youth should not despise Sacred things.
a. Knew report of Elijah's ascension
b. Many of today's youth despise the Bible, think it
old fashion, out moded.
3. Don't despise God's instructions for you on how to
live pure lives.
4. Don't despise God's commands how you can find
forgiveness of sins.
a. Hear the word of God --
b. Accept its message for you
c. Give your life to Christ.
5. Candle illustration --
a. Now-- a lot more time for you light to shine for
Christ!!!
