Sunday School Lesson
Introduction
Today’s texts from Matthew and Mark follow a series of exchanges between Jesus and His opponents during His final public ministry in Jerusalem. These opponents included scribes and Pharisees. Scribes served the vital role of copying Scripture by hand in an era that did not have copy machines, electronic texts, etc. A scribe was therefore recognized as an expert in the Scriptures. Scribes were held in high esteem. Pharisees, for their part, were advocates of a particular way of interpreting Scripture (compare Acts 23:8). This group believed that God would restore or maintain His favor on the Jewish people only if they kept His law faithfully. To ensure that they did so, the Pharisees “built a fence” around the law by developing oral traditions as legal commentary regarding how to apply God’s written ordinances. Pharisees thought that people wouldn’t even come close to violating God’s written law if they adhered to these oral traditions. Most Pharisees probably did not believe that God was overly concerned with the minor details of their oral tradition. But they did believe that devout Jews honored God by not violating the law as they followed detailed traditions. Pharisees were held in high esteem by most Jews, even if they did not strictly follow the Pharisees’ traditions. In contrast to these is the widow who appears in the second of our two texts for today. Widows were especially vulnerable in biblical times. Those who lacked sons or other male relatives were essentially left without means of support. They might earn some coins selling handwork, but few could make a living by doing that. As a result, many widows depended on the generosity of the community to survive. God’s law required such generosity (Deuteronomy 24:19-21; compare Acts 6:1; 1 Timothy 5:3), but those needs were easy to overlook. A widow without family or community support was in a desperate situation. She had nowhere to turn but to God (Deuteronomy 10:18; 1 Timothy 5:5).
Hypocrisy Exposed
Matthew23:2-7KJV
2 Saying, The scribes and the Pharisees sit in Moses’ seat:
3 All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not.
4 For they bind heavy burdens and grievous to be borne, and lay them on men’s shoulders; but they themselves will not move them with one of their fingers.
5 But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments,
6 And love the uppermost rooms at feasts, and the chief seats in the synagogues,
7 And greetings in the markets, and to be called of men, Rabbi, Rabbi.
Mark 12:38-40KJV
38 And he said unto them in his doctrine, Beware of the scribes, which love to go in long clothing, and love salutations in the marketplaces,
39 And the chief seats in the synagogues, and the uppermost rooms at feasts:
40 Which devour widows’ houses, and for a pretence make long prayers: these shall receive greater damnation.
41 And Jesus sat over against the treasury, and beheld how the people cast money into the treasury: and many that were rich cast in much.
42 And there came a certain poor widow, and she threw in two mites, which make a farthing.
Speaking “to the multitude, and to his disciples” (Matthew 23:1), Jesus affirms the importance of the position of the scribes and the Pharisees. The expression Moses’ seat does not refer to a literal place to sit. Rather, it speaks to the position of those who guide Israel in understanding God’s law. Jesus is affirming what the audience believes: these teachers are in a vital position. Those of us who are familiar with the story line of the Gospels may tend to think of scribes and Pharisees as obviously wicked. But for Jesus’ audience, they are the most highly respected people. We can better hear the significance of Jesus’ harsh words (below) against that background. Here Jesus highlights that problem. The scribes and Pharisees have become prominent because of their expertise in the law. But from positions of prominence they use that expertise to manipulate people and take advantage of them. This is not consistent with the ideal of sitting in Moses’ seat: interpreting rightly the law of the God who liberates His lowly people from oppression. To say, and do not fits a description that Jesus applies elsewhere: hypocrite (Matthew 23:13-29; etc.). Hypocrite is the Greek word for “actor,” and hypocrites are those who appear to be something they are not. This description refers to the religious leaders’ claims to honor God when their actions show that they use their teaching to disobey Him (example: Mark 7:9-13). The ultimate expression of their hypocrisy is their claim of allegiance to God while rejecting God’s very Son, who stands in their midst. Jesus has already affirmed that the true subjects of God’s kingdom do their righteous deeds where only God can see (Matthew 6:1-18) so that God is glorified (5:16). This is the righteousness that exceeds that of the scribes and Pharisees (5:20). But the hypocritical religious leaders are focused not on serving God but on receiving honor and prestige from other people. Jesus drives His point home by citing prominent parts of the Pharisees’ appearance. Phylacteries are small leather boxes containing pieces of parchment on which are inscribed Scripture passages. This custom probably began with a literal application of the instruction to bind the law on one’s hand or forehead (Deuteronomy 6:8; 11:18; compare Exodus 13:9, 16). The borders of their garments are fringes attached to the edges of the shawl worn by devout Jewish men. The strings of the fringe serve as a memory device (Numbers 15:37-40). Jesus’ critique is not of the phylacteries and fringes themselves. (Some think that Jesus himself may have worn the prayer shawl; see Matthew 9:20, 21.) Rather, He is critiquing the pursuit of prominence reflected in ostentatious display. Those who seek the approval of people already have their reward (6:1, 2, 5, 16). They have no standing with God, whom they effectively ignore.
Humility Exhorted
Matthew 23:8-12KJV
8 But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren.
9 And call no man your father upon the earth: for one is your Father, which is in heaven.
10 Neither be ye called masters: for one is your Master, even Christ.
11 But he that is greatest among you shall be your servant.
12 And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted.
Now Jesus explains the heart of the religious leaders’ error: their desire for prominence among people is effectively an act of rebellion against divine authority. Since all people bear God’s image, then all ye are brethren—equal to one another. We ultimately live under the authority not of greater, more powerful humans but under the authority of God Almighty. Being a teacher of God’s Word is indeed honorable, as Jesus says (vv. 2, 3, above). But to seek prominence and power through that role means pursuing a position that can belong only to God. Like the title Rabbi, the word father can be used to refer to teachers of the law, though it is likely reserved for great figures of the past (Acts 3:13; etc.). Because Israelites refer to God as Father, and Jesus himself does so quite often, this term especially highlights the way that those seeking prominence end up trying to usurp God’s authority. The one enthroned in heaven has authority greater than any upon the earth. The word masters refers to respected, authoritative teachers. Again, seeking the prominence implied by such an honorific amounts to displacing divine authority. There is but one ultimate Master, and He is Christ. This word means “anointed one,” referring to the great king promised by God. With this turn of phrase, Jesus brings into focus the essence of the issue. Seeking power over others means usurping God’s power, but the power of Christ is not the kind that seeks prominence and status. Jesus exercises God’s power in a way very unlike that of the prideful religious leaders. This helps us understand that Jesus is speaking of much more than which terms are appropriate as titles for leaders. It is not a question of what terms we use but what we mean by them. That in turn is a question of how we understand ourselves and how we understand God.
Humility Expressed
Mark 12:41-44KJV
41 And Jesus sat over against the treasury, and beheld how the people cast money into the treasury: and many that were rich cast in much.
42 And there came a certain poor widow, and she threw in two mites, which make a farthing.
43 And he called unto him his disciples, and saith unto them, Verily I say unto you, That this poor widow hath cast more in, than all they which have cast into the treasury:
44 For all they did cast in of their abundance; but she of her want did cast in all that she had, even all her living.
As Jesus concludes His condemnation of the religious leaders, He takes a seat near the place where offerings for the temple are received (compare 2 Kings 12:9). Historical sources tell us that 13 trumpet-shaped receptacles for this purpose stand in the temple’s Court of Israel, where only Jewish men and women are allowed. Mark notes that those who are rich place large offerings in the receptacles. Since all money at the time is minted from metal, a large offering is very obvious because numerous coins clang as they are tossed in. By contrast, the offering of a certain poor widow is tiny, only two mites. A mite is a small Roman coin, the name of which literally means “thin.” We estimate its value at 1/128 of a day’s wage. Two such coins would seem to be an insignificant gift. Now we understand why the widow’s offering is greater than that of the rich people. For those with an abundance, a large offering requires minimal trust in God. Those with great resources can still expect to have plenty to meet their needs and even their wants. The widow, however, is destitute. What she has is too little to live on. She has nowhere to turn but to God. Her offering expresses utter trust in and dependence on Him.
Saturday, December 26, 2015
Saturday, December 19, 2015
Dedication Of The Firstborn
Sunday School Lesson
Devotional Reading: 2 Chronicles 30:5-12
Background Scripture: Exodus 13:11-16; Leviticus 12:1-8; Numbers 3:5-13; Luke 2:21-39
Focal Verses
Exodus 13:13b-15
13b All the firstborn of man among thy children shalt thou redeem.
14 And it shall be when thy son asketh thee in time to come, saying, What is this? that thou shalt say unto him, By strength of hand the Lord brought us out from Egypt, from the house of bondage:
15 And it came to pass, when Pharaoh would hardly let us go, that the Lord slew all the firstborn in the land of Egypt, both the firstborn of man, and the firstborn of beast: therefore I sacrifice to the Lord all that openeth the matrix, being males; but all the firstborn of my children I redeem.
Introduction
A. “Order, Order!”
Many studies have been done on the topic of birth order and its influence both on parenting and on child development. The middle child in our family often played “the middle-child card” (and still does!) as a way of creating sympathy for himself. This is because the middle child in a family is believed to be the one who ends up being slighted or ignored. The oldest child may be treated with great fondness simply by being first. The youngest may be treated similarly because that child will be the last to leave the nest and thus may be spoiled more than the others. The middle child gets, well, “caught in the middle.”
The position of the firstborn male was a mark of distinction in biblical times. Our lesson today surveys the Old Testament command of God regarding redemption of the firstborn, and our New Testament text shows it being applied to Jesus.
B. Lesson Background
The studies of this quarter examine the concept of tradition from three angles: traditions for honoring God (unit 1), for observing special occasions (unit 2), and for celebrating holy times (unit 3). Traditions can provide opportunities to reinforce important foundational truths that a country, a community, a church, a family, or an individual must keep at the forefront of their identity.
The practice of sanctifying by redemption every Israelite firstborn male was so important that it was the second observance commanded of Israel following the exodus from Egypt. (The first was the Passover; see lesson 10.) Exodus 13, from which the first portion of our lesson text is drawn, addresses this. The important role of the firstborn male is further seen in his receiving certain privileges, including leadership responsibilities and a greater share of the family inheritance once the father had passed away (Deuteronomy 21:15-17).
Being a firstborn male Israelite had great significance because of the unique history of the nation. Regarding the infant Jesus, the Gospel of Luke notes as being carried out the redemption that Exodus describes.
Luke 2:22-32
22 And when the days of her purification according to the law of Moses were accomplished, they brought him to Jerusalem, to present him to the Lord;
23 (As it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord;)
24 And to offer a sacrifice according to that which is said in the law of the Lord, A pair of turtledoves, or two young pigeons.
The ceremony of purification for Mary is a separate matter from Jesus’ circumcision. Following the birth of a son, a mother has to wait 40 days before presenting the required purification offering. The seven days before her son’s circumcision on the eighth day are included as the first part of these 40 days, as Leviticus 12:1-4 makes clear. This ceremony of purification is conducted in the temple in Jerusalem (12:6, 7).Why would God require purification from an act (childbirth) that He commanded of a man and a woman (Genesis 1:28)? The law of Moses is not entirely clear on this point, but the ceremony may be related to God’s declaration following the sin in Eden that the woman’s pain would increase during childbirth (Genesis 3:16).In that light, the purification ceremony may serve to remind the woman (and her husband) of the somber consequences of that sin. Some suggest that the bleeding that accompanies childbirth (referred to three times in Leviticus 12:4, 5, 7) makes a woman ceremonially unclean since the only blood that is permitted to come before God is that of sacrificial animals.In the final analysis, the Scriptures are often silent about the specific reasoning behind the various laws by which God’s people are to live. But in a general sense, the connection is always between the holy nature of God and His desire for His people to be holy as well.
25 And, behold, there was a man in Jerusalem, whose name was Simeon; and the same man was just and devout, waiting for the consolation of Israel: and the Holy Ghost was upon him.
26 And it was revealed unto him by the Holy Ghost, that he should not see death, before he had seen the Lord’s Christ.
27 And he came by the Spirit into the temple: and when the parents brought in the child Jesus, to do for him after the custom of the law,
28 Then took he him up in his arms, and blessed God, and said,
29 Lord, now lettest thou thy servant depart in peace, according to thy word:
30 For mine eyes have seen thy salvation,
31 Which thou hast prepared before the face of all people;
32 A light to lighten the Gentiles, and the glory of thy people Israel.
Here the account of a usual purification practice at the temple takes an unusual turn. We are introduced to Simeon, a man described as just and devout. For him to be waiting for the consolation of Israel has messianic overtones. Many in his day anticipate that consolation primarily in political terms: they expect the Messiah to be someone who delivers Israel from the hated, oppressive rule of the Romans. But Simeon holds a much different (and much more accurate) understanding of the Messiah, as we shall see.Simeon’s better understanding is traced to the presence of the Holy Ghost in his life. Even though we are less than 10 percent into the book of Luke at this point, the author already has highlighted the influence of the Holy Spirit in the circumstances surrounding the lives of several individuals: John the Baptist (Luke 1:13-15), Mary (1:35), Elisabeth (1:41), and Zacharias (1:67).
Devotional Reading: 2 Chronicles 30:5-12
Background Scripture: Exodus 13:11-16; Leviticus 12:1-8; Numbers 3:5-13; Luke 2:21-39
Focal Verses
Exodus 13:13b-15
13b All the firstborn of man among thy children shalt thou redeem.
14 And it shall be when thy son asketh thee in time to come, saying, What is this? that thou shalt say unto him, By strength of hand the Lord brought us out from Egypt, from the house of bondage:
15 And it came to pass, when Pharaoh would hardly let us go, that the Lord slew all the firstborn in the land of Egypt, both the firstborn of man, and the firstborn of beast: therefore I sacrifice to the Lord all that openeth the matrix, being males; but all the firstborn of my children I redeem.
Introduction
A. “Order, Order!”
Many studies have been done on the topic of birth order and its influence both on parenting and on child development. The middle child in our family often played “the middle-child card” (and still does!) as a way of creating sympathy for himself. This is because the middle child in a family is believed to be the one who ends up being slighted or ignored. The oldest child may be treated with great fondness simply by being first. The youngest may be treated similarly because that child will be the last to leave the nest and thus may be spoiled more than the others. The middle child gets, well, “caught in the middle.”
The position of the firstborn male was a mark of distinction in biblical times. Our lesson today surveys the Old Testament command of God regarding redemption of the firstborn, and our New Testament text shows it being applied to Jesus.
B. Lesson Background
The studies of this quarter examine the concept of tradition from three angles: traditions for honoring God (unit 1), for observing special occasions (unit 2), and for celebrating holy times (unit 3). Traditions can provide opportunities to reinforce important foundational truths that a country, a community, a church, a family, or an individual must keep at the forefront of their identity.
The practice of sanctifying by redemption every Israelite firstborn male was so important that it was the second observance commanded of Israel following the exodus from Egypt. (The first was the Passover; see lesson 10.) Exodus 13, from which the first portion of our lesson text is drawn, addresses this. The important role of the firstborn male is further seen in his receiving certain privileges, including leadership responsibilities and a greater share of the family inheritance once the father had passed away (Deuteronomy 21:15-17).
Being a firstborn male Israelite had great significance because of the unique history of the nation. Regarding the infant Jesus, the Gospel of Luke notes as being carried out the redemption that Exodus describes.
Luke 2:22-32
22 And when the days of her purification according to the law of Moses were accomplished, they brought him to Jerusalem, to present him to the Lord;
23 (As it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord;)
24 And to offer a sacrifice according to that which is said in the law of the Lord, A pair of turtledoves, or two young pigeons.
The ceremony of purification for Mary is a separate matter from Jesus’ circumcision. Following the birth of a son, a mother has to wait 40 days before presenting the required purification offering. The seven days before her son’s circumcision on the eighth day are included as the first part of these 40 days, as Leviticus 12:1-4 makes clear. This ceremony of purification is conducted in the temple in Jerusalem (12:6, 7).Why would God require purification from an act (childbirth) that He commanded of a man and a woman (Genesis 1:28)? The law of Moses is not entirely clear on this point, but the ceremony may be related to God’s declaration following the sin in Eden that the woman’s pain would increase during childbirth (Genesis 3:16).In that light, the purification ceremony may serve to remind the woman (and her husband) of the somber consequences of that sin. Some suggest that the bleeding that accompanies childbirth (referred to three times in Leviticus 12:4, 5, 7) makes a woman ceremonially unclean since the only blood that is permitted to come before God is that of sacrificial animals.In the final analysis, the Scriptures are often silent about the specific reasoning behind the various laws by which God’s people are to live. But in a general sense, the connection is always between the holy nature of God and His desire for His people to be holy as well.
25 And, behold, there was a man in Jerusalem, whose name was Simeon; and the same man was just and devout, waiting for the consolation of Israel: and the Holy Ghost was upon him.
26 And it was revealed unto him by the Holy Ghost, that he should not see death, before he had seen the Lord’s Christ.
27 And he came by the Spirit into the temple: and when the parents brought in the child Jesus, to do for him after the custom of the law,
28 Then took he him up in his arms, and blessed God, and said,
29 Lord, now lettest thou thy servant depart in peace, according to thy word:
30 For mine eyes have seen thy salvation,
31 Which thou hast prepared before the face of all people;
32 A light to lighten the Gentiles, and the glory of thy people Israel.
Here the account of a usual purification practice at the temple takes an unusual turn. We are introduced to Simeon, a man described as just and devout. For him to be waiting for the consolation of Israel has messianic overtones. Many in his day anticipate that consolation primarily in political terms: they expect the Messiah to be someone who delivers Israel from the hated, oppressive rule of the Romans. But Simeon holds a much different (and much more accurate) understanding of the Messiah, as we shall see.Simeon’s better understanding is traced to the presence of the Holy Ghost in his life. Even though we are less than 10 percent into the book of Luke at this point, the author already has highlighted the influence of the Holy Spirit in the circumstances surrounding the lives of several individuals: John the Baptist (Luke 1:13-15), Mary (1:35), Elisabeth (1:41), and Zacharias (1:67).
Saturday, December 12, 2015
Acceptable Offerings
Sunday School Lesson
December 13
Acceptable Offerings
Devotional Reading: Hebrews 11:4-16
Background Scripture: Leviticus 22:17-33; 23:9-14, 31-33; Deuteronomy 22:6, 7; Micah 6:6-8; Isaiah 1:10-20; Romans 12:1, 2; 1 Corinthians 10:14-22
Focal Verses
Leviticus 22:17-25, 31-33
Introduction
A. Standards Matter
Some years ago, one of my fellow employees drove across the street to pick up lunch. She got her food at the drive-up window then brought it back to her desk to eat. Imagine her surprise when she found a ring in her salad! (Fortunately, she noticed it before taking a bite.) The ring apparently had slipped off the finger of the individual preparing the salad, and the person had not noticed it was missing. Needless to say, my friend had second thoughts about getting food from that place again!
We naturally expect the food we purchase to meet certain quality and health standards. When such standards are not met, we are disappointed and even angry. (Lawsuits have been filed over such lapses.) We do not soon forget these incidents, and we are quick to warn others of our less-than-satisfactory experience.
Today’s lesson focuses on God’s concern for acceptable offerings. Standards matter to Him, for reasons that we will examine more closely in the course of our study.
Lesson Background
If a survey were taken of Christians regarding which of the 66 books of the Bible is the least appealing or most confusing, Leviticus would probably rank in the top three. Who knows how many well-meaning individuals have determined to read through the Bible in a year, only to find themselves bogging down when they reach Leviticus! They are bewildered (and perhaps a bit upset) by the constant references to the sacrificing of animals and to blood. Further, regulations about ceremonially clean and unclean foods seem far removed from life in the twenty-first century.
Rather than focusing on the details of the laws and regulations when studying Leviticus, perhaps it is more helpful to consider the book’s primary themes of sacrifice and holiness, both of which play prominent roles in the New Testament as well. Sacrifice is important because of Jesus’ supreme, once-for-all offering of himself on the cross (Hebrews 9:24-28) and because of the responsibility of His followers to offer themselves as living sacrifices (Romans 12:1). Holiness is crucial because the holiness imperative in Leviticus 19:2 is repeated in 1 Peter 1:15, 16 in instructing Christians how to live. Both themes play important parts in today’s lesson text, from Leviticus 22.
17 And the Lord spake unto Moses, saying,
18 Speak unto Aaron, and to his sons, and unto all the children of Israel, and say unto them, Whatsoever he be of the house of Israel, or of the strangers in Israel, that will offer his oblation for all his vows, and for all his freewill offerings, which they will offer unto the Lord for a burnt offering;
19 Ye shall offer at your own will a male without blemish, of the beeves, of the sheep, or of the goats.
20 But whatsoever hath a blemish, that shall ye not offer: for it shall not be acceptable for you.
21 And whosoever offereth a sacrifice of peace offerings unto the Lord to accomplish his vow, or a freewill offering in beeves or sheep, it shall be perfect to be accepted; there shall be no blemish therein.
22 Blind, or broken, or maimed, or having a wen, or scurvy, or scabbed, ye shall not offer these unto the Lord, nor make an offering by fire of them upon the altar unto the Lord.
23 Either a bullock or a lamb that hath any thing superfluous or lacking in his parts, that mayest thou offer for a freewill offering; but for a vow it shall not be accepted.
24 Ye shall not offer unto the Lord that which is bruised, or crushed, or broken, or cut; neither shall ye make any offering thereof in your land.
25 Neither from a stranger’s hand shall ye offer the bread of your God of any of these; because their corruption is in them, and blemishes be in them: they shall not be accepted for you.
The phrase the Lord spake unto Moses or one similar to it occurs dozens of times in Leviticus, emphasizing the divine origin of its contents. The final verse of the book summarizes the contents: “These are the commandments, which the Lord commanded Moses for the children of Israel in mount Sinai” (Leviticus 27:34). Thus the Lord reveals to Moses not only the Ten Commandments at Mount Sinai (the source of last week’s lesson) but also all the standards for holy living provided within Leviticus as well.
Aaron and his sons serve the people of Israel as their priests (Aaron as the high priest), though two of Aaron’s four sons died earlier because they “offered strange fire before the Lord” (Leviticus 10:1, 2). That tragedy sets a tone regarding the kinds of offerings that are acceptable and unacceptable to the Lord. Not only must Aaron and his sons be aware of the rules (since they officiate at these sacred occasions), but all who would worship the Lord must understand what they should and should not bring. We note that these regulations also apply to the strangers in Israel who desire to worship the Lord. This is the same group mentioned in last week’s study of Exodus 20:10.
The burnt offering is the first offering mentioned in this book (Leviticus 1:1-17). It is the most common of all the sacrifices, prepared each morning and evening (Numbers 28:1-8) and offered on holy days as well (28:26-29:40). A burnt offering is one in which the entire animal (except for its skin; see Leviticus 1:6; 7:8) is consumed by the fire on the brass altar located outside of the Holy Place, in the courtyard of the tabernacle (Exodus 38:1-7). The complete consumption of the offering symbolizes the complete devotion and surrender of the worshipper to the Lord.
The verse before us links presenting a burnt offering with presenting an oblation (another word for sacrifice or offering) for vows and freewill offerings. Regulations for making vows are given in Numbers 30 and Deuteronomy 23:21-23; the latter places strong emphasis on keeping one’s vow (see also Ecclesiastes 5:4-6). A vow is tied to a particular situation, usually one of desperation, in which one has promised the Lord that he or she will do something for Him if He helps the individual in a certain way. A good example is the vow Hannah made concerning her son in 1 Samuel 1:9-11. Bad things happen when vows are made in haste (Judges 11:30-40). A freewill offering, for its part, is given in response to a blessing from God that is unexpected and for which one has not asked.
31 Therefore shall ye keep my commandments, and do them: I am the Lord.
32 Neither shall ye profane my holy name; but I will be hallowed among the children of Israel: I am the Lord which hallow you,
33 That brought you out of the land of Egypt, to be your God: I am the Lord.
The foundational event that establishes the Israelites as God’s covenant people is the exodus out of the land of Egypt. It is as foundational to ancient Israel’s identity as the cross and the empty tomb of Jesus are to the identity of Christians.
God’s covenant with His people includes many aspects, and one such is not to profane His holy name. Profanity is often thought of in terms of what is said. But when God’s chosen, covenant people fail to live holy lives that honor Him on a consistent basis, they are profaning the name that marks them as His. Holiness is to permeate every part of their lives during every part of their days.
Also noteworthy in these closing verses is the use of the verb hallow, which means “to make holy.” We are perhaps most familiar with this word as part of the Lord’s Prayer: “Hallowed be thy name” (Matthew 6:9). God desires to have His holiness upheld by His people. But He also says I am the Lord which hallow you. While God commands His people to be holy, as we have seen, holiness is ultimately a privilege bestowed by God upon His people. He has set Israel apart by means of their deliverance from bondage, but they must now set themselves apart from their pagan surroundings by living lives of faithful obedience.
Saturday, December 5, 2015
The Lord’s Day
Sunday School Lesson
December 6, 2015
One sacred tradition that God gave his people was the Sabbath. In the Bible Sabbath is a word of many nuances. It can refer to the seventh day of the week, the Sabbath day (Exodus 20:8). It can refer to the idea of rest (v. 10). It can refer to the promised land of Israel (Hebrews 3:11) and to Heaven itself (4:6-11). It can even refer to our salvation (v. 3).
Remember the Rhythm
Exodus 20:8-11kjv
8 Remember the sabbath day, to keep it holy.
9 Six days shalt thou labour, and do all thy work:
10 But the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates:
11 For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it.
Exodus 20 and Deuteronomy 5 contain the 10 famous words/commandments that God gave his people through Moses. That this Decalogue distinguished Israel from other nations for 1,400 years is nothing short of amazing. Israel knew that they belonged to God because he gave them his law. This constitutional literature gave Israel precepts by which to live. But behind the precepts were God’s principles of how he wanted his people to live. And behind the principles was none other than the person of God. The fourth commandment stands as a bridge between the two halves of the Decalogue. The first three commandments deal with our vertical relationship with God. Commandments five through ten deal with our relationships with others. In the middle is the command to rest. Work and rest seem to be a God-inspired rhythm. God is not kidding about this commandment. Notice the language: Remember the Sabbath day by keeping it holy, and on it you shall not do any work. Also he said, You must observe my Sabbaths, and observe the Sabbath, and the Israelites are to observe the Sabbath. The proper rhythm to resting is working. In this Sabbath command there is also the command to work: Six days you shall labor and do all your work. This work/rest rhythm is extensive. It applied to moms, dads, children, servants, foreigners, and animals. (Yes, even animals should learn the rhythms of God and know that their owners are Yahweh worshippers.) This work/rest rhythm is based on creation. He rested on the seventh day.
Finally the work/rest rhythm is blessed by God and set apart for him. Jesus knew this well. He was extremely busy in his ministry, but even he had time to rest (Matthew 14:13) and one of his titles is, “Lord of the Sabbath” (12:8).
Follow the Command
Exodus 31:12-16kjv
12 And the Lord spake unto Moses, saying,
13 Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep: for it is a sign between me and you throughout your generations; that ye may know that I am the Lord that doth sanctify you.
14 Ye shall keep the sabbath therefore; for it is holy unto you: every one that defileth it shall surely be put to death: for whosoever doeth any work therein, that soul shall be cut off from among his people.
15 Six days may work be done; but in the seventh is the sabbath of rest, holy to the Lord: whosoever doeth any work in the sabbath day, he shall surely be put to death.
16 Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant.
Our second printed text comes later in the book of Exodus, bracketed by the stories of Bezalel and Oholiab being designated to build the tabernacle and the idolatry with the golden calf. Maybe the Sabbath day is a good sanity check on our exclusive worship of God and putting aside false gods.
Three reasons are given for why Israel was to follow the Sabbath command. First, following the Sabbath command was a sign. Resting every seven days demonstrated Israel’s unique relationship with God. Only God could save Israel. Only God could make Israel holy. Obeying this command underlined that salvific relationship. Second, following the Sabbath command averted God’s punishment. The penalty for disobedience was severe—death. Twice in our text punishment by death is mentioned as a penalty. Another expression is cut off from their people. Does this give anyone pause? The classic example is Numbers 15:32-36: A man was gathering sticks on the Sabbath. He was caught, incarcerated, and stoned to death. That of course sounds incredibly harsh but may be not unlike Acts 5:1-11 (Ananias and Sapphira lying to the Holy Spirit). God did not intend to do this to everyone who lies, but he could not afford to allow the early church’s growth to be nipped in the bud by this moral compromise. How could Israel be a blessing to the nations if they disobeyed one of their primal commands? Third, following the Sabbath command was a mark of the covenant. Israel was to keep this as a lasting covenant (a long time or until God changed it). This elevated the Sabbath command to things like keeping the feasts, circumcision, and obeying the law. Before sin entered the world, God commanded Adam and Eve to work (Genesis 2:15). When sin fractured creation that work became laborious (3:17-19). Sabbath is a brief respite to remind us that God will one day bring us to the full rest of his salvation.
December 6, 2015
One sacred tradition that God gave his people was the Sabbath. In the Bible Sabbath is a word of many nuances. It can refer to the seventh day of the week, the Sabbath day (Exodus 20:8). It can refer to the idea of rest (v. 10). It can refer to the promised land of Israel (Hebrews 3:11) and to Heaven itself (4:6-11). It can even refer to our salvation (v. 3).
Remember the Rhythm
Exodus 20:8-11kjv
8 Remember the sabbath day, to keep it holy.
9 Six days shalt thou labour, and do all thy work:
10 But the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates:
11 For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it.
Exodus 20 and Deuteronomy 5 contain the 10 famous words/commandments that God gave his people through Moses. That this Decalogue distinguished Israel from other nations for 1,400 years is nothing short of amazing. Israel knew that they belonged to God because he gave them his law. This constitutional literature gave Israel precepts by which to live. But behind the precepts were God’s principles of how he wanted his people to live. And behind the principles was none other than the person of God. The fourth commandment stands as a bridge between the two halves of the Decalogue. The first three commandments deal with our vertical relationship with God. Commandments five through ten deal with our relationships with others. In the middle is the command to rest. Work and rest seem to be a God-inspired rhythm. God is not kidding about this commandment. Notice the language: Remember the Sabbath day by keeping it holy, and on it you shall not do any work. Also he said, You must observe my Sabbaths, and observe the Sabbath, and the Israelites are to observe the Sabbath. The proper rhythm to resting is working. In this Sabbath command there is also the command to work: Six days you shall labor and do all your work. This work/rest rhythm is extensive. It applied to moms, dads, children, servants, foreigners, and animals. (Yes, even animals should learn the rhythms of God and know that their owners are Yahweh worshippers.) This work/rest rhythm is based on creation. He rested on the seventh day.
Finally the work/rest rhythm is blessed by God and set apart for him. Jesus knew this well. He was extremely busy in his ministry, but even he had time to rest (Matthew 14:13) and one of his titles is, “Lord of the Sabbath” (12:8).
Follow the Command
Exodus 31:12-16kjv
12 And the Lord spake unto Moses, saying,
13 Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep: for it is a sign between me and you throughout your generations; that ye may know that I am the Lord that doth sanctify you.
14 Ye shall keep the sabbath therefore; for it is holy unto you: every one that defileth it shall surely be put to death: for whosoever doeth any work therein, that soul shall be cut off from among his people.
15 Six days may work be done; but in the seventh is the sabbath of rest, holy to the Lord: whosoever doeth any work in the sabbath day, he shall surely be put to death.
16 Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant.
Our second printed text comes later in the book of Exodus, bracketed by the stories of Bezalel and Oholiab being designated to build the tabernacle and the idolatry with the golden calf. Maybe the Sabbath day is a good sanity check on our exclusive worship of God and putting aside false gods.
Three reasons are given for why Israel was to follow the Sabbath command. First, following the Sabbath command was a sign. Resting every seven days demonstrated Israel’s unique relationship with God. Only God could save Israel. Only God could make Israel holy. Obeying this command underlined that salvific relationship. Second, following the Sabbath command averted God’s punishment. The penalty for disobedience was severe—death. Twice in our text punishment by death is mentioned as a penalty. Another expression is cut off from their people. Does this give anyone pause? The classic example is Numbers 15:32-36: A man was gathering sticks on the Sabbath. He was caught, incarcerated, and stoned to death. That of course sounds incredibly harsh but may be not unlike Acts 5:1-11 (Ananias and Sapphira lying to the Holy Spirit). God did not intend to do this to everyone who lies, but he could not afford to allow the early church’s growth to be nipped in the bud by this moral compromise. How could Israel be a blessing to the nations if they disobeyed one of their primal commands? Third, following the Sabbath command was a mark of the covenant. Israel was to keep this as a lasting covenant (a long time or until God changed it). This elevated the Sabbath command to things like keeping the feasts, circumcision, and obeying the law. Before sin entered the world, God commanded Adam and Eve to work (Genesis 2:15). When sin fractured creation that work became laborious (3:17-19). Sabbath is a brief respite to remind us that God will one day bring us to the full rest of his salvation.
Saturday, November 28, 2015
Teaching God’s Word
Sunday School Lesson
November 29, 2015
Our lesson title is taken from verse 11 of our text: So Paul stayed in Corinth for a year and a half, teaching them the word of God. The content was not Bible exposition as much as gospel announcement. Could teaching the gospel reverse an immoral city like Corinth? Paul thought so.
Bi-Vocational Teaching
Acts 18:1-4KJV
1 After these things Paul departed from Athens, and came to Corinth;
2 And found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla; (because that Claudius had commanded all Jews to depart from Rome:) and came unto them.
3 And because he was of the same craft, he abode with them, and wrought: for by their occupation they were tentmakers.
4 And he reasoned in the synagogue every sabbath, and persuaded the Jews and the Greeks.
Paul left Athens and went to Corinth. This is like going from the frying pan into the fire. If Athens had philosophical objections to the gospel message, then Corinth had moral objections. Paul teamed with a dynamic couple, Aquila and Priscilla. They were Jewish Christians from Pontus but had been working in Rome. They ended up being expelled from Rome as a result of Claudius’s decree. It was hard in these earliest days for the Roman government to tell the real difference between Christians and Jews. In The Twelve Caesars, Suetonius said that this expulsion was due to the controversy over “Chrestus.” Most scholars believe this to be a misspelling of Christ.
The work in Corinth was young. Silas and Timothy were still in Macedonia, so there was no financial support coming from the churches for Paul’s missionary work. Therefore Paul worked with Aquila and Priscilla making tents. In other words, he was bi-vocational—at least for the time. Every young man in Torah school (Acts 22:3) was also taught a trade. While tent making was Paul’s day job during the week, he reserved his weekends for teaching the gospel. He reasoned (dialogued) in the synagogue with both Jews and Gentiles.
Full-Time Teaching
Acts 18:5-11KJV
5 And when Silas and Timotheus were come from Macedonia, Paul was pressed in the spirit, and testified to the Jews that Jesus was Christ.
6 And when they opposed themselves, and blasphemed, he shook his raiment, and said unto them, Your blood be upon your own heads; I am clean; from henceforth I will go unto the Gentiles.
7 And he departed thence, and entered into a certain man's house, named Justus, one that worshipped God, whose house joined hard to the synagogue.
8 And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians hearing believed, and were baptized.
9 Then spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace:
10 For I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city.
11 And he continued there a year and six months, teaching the word of God among them.
Church history indicates that, more often than not, the church leaders were not professional—they had other means of employment. But at other times the church funded the leaders. When Silas and Timothy came from Macedonia, Paul was able to devote himself fully to teaching the Word of God as opposed to making tents. This is probably because Silas and Timothy brought some offerings from the Macedonian churches, which freed Paul from his other job constraints. Paul had freedom in Christ to accept money for his teaching (1 Corinthians 9:15-18) or refuse it (1 Thessalonians 2:9). But the content of his teaching remained the same, namely Jesus was the Messiah.
Paul’s full-time teaching ramped up the response and the opposition to the gospel. Certain Jews opposed Paul and became abusive. Literally, they “stood opposite him and blasphemed him.” Paul used a line with his opposition that had deep prophetic roots: Your blood be on your own heads. This essentially meant, “Take responsibility for yourselves before God” (Luke 9:5; Acts 13:51; Ezekiel 33:1-9). We see a repeated formula in this section of Acts: Jewish rejection leads to Gentile inclusion, which leads to Jewish jealousy and further rejection or acceptance. That is even the way God planned it (Romans 11:11, 12).
Paul left the synagogue and went next door to Titius Justice’s house to teach. This obviously chafed the Jewish leaders. But they were even more upset that one of their own, Crispus the synagogue leader, and his family became believers and were baptized with other Corinthians.
Corinth was not Mister Rogers’ Neighborhood. It was like plowing concrete. So to head off any discouragement, God came to Paul in a vision one night and encouraged him in four ways: 1. Don’t be afraid. 2. Keep teaching God’s Word. 3. I am with you (the Immanuel principle). 4. I have lots of prospects for the gospel here. Paul must have wondered, “Gospel candidates in this city? Really?” But Paul took the encouragement and stayed in Corinth longer than he had stayed anywhere else up to this point in his missionary career.
God’s Will and Teaching
Acts 18:18-21aKJV
18 And Paul after this tarried there yet a good while, and then took his leave of the brethren, and sailed thence into Syria, and with him Priscilla and Aquila; having shorn his head in Cenchrea: for he had a vow.
19 And he came to Ephesus, and left them there: but he himself entered into the synagogue, and reasoned with the Jews.
20 When they desired him to tarry longer time with them, he consented not;
21 But bade them farewell, saying, I must by all means keep this feast that cometh in Jerusalem:
Staying in Corinth for that lengthy period was not a walk in the park (Acts 18:12-17). The Jews stirred up the city and tried to get Gallio to weigh in against the missionaries. They even beat Sosthenes, the new synagogue leader (since Crispus had become a Christian). But the proconsul apathetically dismissed Paul’s opponents. Finally Paul took leave of Corinth and headed back to Antioch of Syria (the conclusion of the second journey). On the way he had his hair cut at Cenchreae (evidently due to a voluntary vow he had made—see 21:24). He left Priscilla and Aquila in his brief teaching stay in Ephesus and agreed to return if God willed. God would will, as the third journey would show (19:1-7). Paul was committed to teaching God’s Word—even in the most wicked of places.
November 29, 2015
Our lesson title is taken from verse 11 of our text: So Paul stayed in Corinth for a year and a half, teaching them the word of God. The content was not Bible exposition as much as gospel announcement. Could teaching the gospel reverse an immoral city like Corinth? Paul thought so.
Bi-Vocational Teaching
Acts 18:1-4KJV
1 After these things Paul departed from Athens, and came to Corinth;
2 And found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla; (because that Claudius had commanded all Jews to depart from Rome:) and came unto them.
3 And because he was of the same craft, he abode with them, and wrought: for by their occupation they were tentmakers.
4 And he reasoned in the synagogue every sabbath, and persuaded the Jews and the Greeks.
Paul left Athens and went to Corinth. This is like going from the frying pan into the fire. If Athens had philosophical objections to the gospel message, then Corinth had moral objections. Paul teamed with a dynamic couple, Aquila and Priscilla. They were Jewish Christians from Pontus but had been working in Rome. They ended up being expelled from Rome as a result of Claudius’s decree. It was hard in these earliest days for the Roman government to tell the real difference between Christians and Jews. In The Twelve Caesars, Suetonius said that this expulsion was due to the controversy over “Chrestus.” Most scholars believe this to be a misspelling of Christ.
The work in Corinth was young. Silas and Timothy were still in Macedonia, so there was no financial support coming from the churches for Paul’s missionary work. Therefore Paul worked with Aquila and Priscilla making tents. In other words, he was bi-vocational—at least for the time. Every young man in Torah school (Acts 22:3) was also taught a trade. While tent making was Paul’s day job during the week, he reserved his weekends for teaching the gospel. He reasoned (dialogued) in the synagogue with both Jews and Gentiles.
Full-Time Teaching
Acts 18:5-11KJV
5 And when Silas and Timotheus were come from Macedonia, Paul was pressed in the spirit, and testified to the Jews that Jesus was Christ.
6 And when they opposed themselves, and blasphemed, he shook his raiment, and said unto them, Your blood be upon your own heads; I am clean; from henceforth I will go unto the Gentiles.
7 And he departed thence, and entered into a certain man's house, named Justus, one that worshipped God, whose house joined hard to the synagogue.
8 And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians hearing believed, and were baptized.
9 Then spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace:
10 For I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city.
11 And he continued there a year and six months, teaching the word of God among them.
Church history indicates that, more often than not, the church leaders were not professional—they had other means of employment. But at other times the church funded the leaders. When Silas and Timothy came from Macedonia, Paul was able to devote himself fully to teaching the Word of God as opposed to making tents. This is probably because Silas and Timothy brought some offerings from the Macedonian churches, which freed Paul from his other job constraints. Paul had freedom in Christ to accept money for his teaching (1 Corinthians 9:15-18) or refuse it (1 Thessalonians 2:9). But the content of his teaching remained the same, namely Jesus was the Messiah.
Paul’s full-time teaching ramped up the response and the opposition to the gospel. Certain Jews opposed Paul and became abusive. Literally, they “stood opposite him and blasphemed him.” Paul used a line with his opposition that had deep prophetic roots: Your blood be on your own heads. This essentially meant, “Take responsibility for yourselves before God” (Luke 9:5; Acts 13:51; Ezekiel 33:1-9). We see a repeated formula in this section of Acts: Jewish rejection leads to Gentile inclusion, which leads to Jewish jealousy and further rejection or acceptance. That is even the way God planned it (Romans 11:11, 12).
Paul left the synagogue and went next door to Titius Justice’s house to teach. This obviously chafed the Jewish leaders. But they were even more upset that one of their own, Crispus the synagogue leader, and his family became believers and were baptized with other Corinthians.
Corinth was not Mister Rogers’ Neighborhood. It was like plowing concrete. So to head off any discouragement, God came to Paul in a vision one night and encouraged him in four ways: 1. Don’t be afraid. 2. Keep teaching God’s Word. 3. I am with you (the Immanuel principle). 4. I have lots of prospects for the gospel here. Paul must have wondered, “Gospel candidates in this city? Really?” But Paul took the encouragement and stayed in Corinth longer than he had stayed anywhere else up to this point in his missionary career.
God’s Will and Teaching
Acts 18:18-21aKJV
18 And Paul after this tarried there yet a good while, and then took his leave of the brethren, and sailed thence into Syria, and with him Priscilla and Aquila; having shorn his head in Cenchrea: for he had a vow.
19 And he came to Ephesus, and left them there: but he himself entered into the synagogue, and reasoned with the Jews.
20 When they desired him to tarry longer time with them, he consented not;
21 But bade them farewell, saying, I must by all means keep this feast that cometh in Jerusalem:
Staying in Corinth for that lengthy period was not a walk in the park (Acts 18:12-17). The Jews stirred up the city and tried to get Gallio to weigh in against the missionaries. They even beat Sosthenes, the new synagogue leader (since Crispus had become a Christian). But the proconsul apathetically dismissed Paul’s opponents. Finally Paul took leave of Corinth and headed back to Antioch of Syria (the conclusion of the second journey). On the way he had his hair cut at Cenchreae (evidently due to a voluntary vow he had made—see 21:24). He left Priscilla and Aquila in his brief teaching stay in Ephesus and agreed to return if God willed. God would will, as the third journey would show (19:1-7). Paul was committed to teaching God’s Word—even in the most wicked of places.
Saturday, November 21, 2015
Thessalonica, Berea, and Athens
Sunday School Lesson
November 22, 2015
Introduction :Acts 16 set the stage for the gospel going up and down the social ladder. Acts 16 illustrated the truth discerned in Acts 15. If Gentiles did not have to become Jews to be Christians, then that is good news for everyone. People like Lydia (Acts 16:11-18), the slave girl (vv. 16-24), and the jailer needed the gospel (vv. 25-40). In Acts 17 the gospel goes up the social ladder to the prominent (financially and philosophically). In Acts 18, 19 the gospel goes down the social ladder to the corrupt in Corinth and Ephesus.
Line It Up
Acts 17:1-4KJV
1Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews:
2 And Paul, as his manner was, went in unto them, and three sabbath days reasoned with them out of the scriptures,
3 Opening and alleging, that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ.
4 And some of them believed, and consorted with Paul and Silas; and of the devout Greeks a great multitude, and of the chief women not a few.
Paul and Silas left Philippi under duress yet with dignity. They had been imprisoned for the gospel but received an apology from the city officials that would ensure the church’s safety for the time being (Acts 16:35-40). They journeyed south through the military posts of Amphipolis and Appolonia toward Thessalonica. This was the capital city in Paul’s day and still flourishes today as a favorite resort city with 200,000 residents. This apostle to the Gentiles went first to the Jews in the synagogue. Paul reasoned with them from the Scriptures. The word reason is where we get our English word “dialogue.” This dialogue took the form of explaining and proving that the Messiah had to suffer and rise from the dead. Paul’s method of explaining (to go through the mind) and proving (to place before) seemed to line up the Old Testament prophecies of the Messiah in one column and show how those were fulfilled in another column. This happened for three Sabbaths. Paul probably did not spend much more time in Thessalonica beyond those three weeks.
The method worked. Jews and Gentiles were persuaded and quite a few prominent women responded. The word for prominent is “first.” Are we sometimes guilty of not thinking about those above us on the social ladder?
Check It Out
Acts 17:10-12KJV
10 And the brethren immediately sent away Paul and Silas by night unto Berea: who coming thither went into the synagogue of the Jews.
11 These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.
12 Therefore many of them believed; also of honourable women which were Greeks, and of men, not a few.
Paul’s Thessalonian ministry was cut short by persecution. A man named Jason took the hit for Paul and Silas, who had been ushered out of town in the dead of night. The missionaries went to Berea. They followed their typical strategy in going to the synagogue. The Bereans were of more noble character than those in Thessalonica. Noble character means “good raced,” but what made them special was not their skin color; rather their eagerness to examine (critique thoroughly) the Scriptures to see if Paul was telling the truth. Paul’s ministry quickly ended in Berea with similar success between both genders of prominent people, as well as similar opposition from the Jews in Thessalonica. Silas and Timothy stayed for more ministry, but Paul was sent to Athens.
Lay It Straight
Acts 17:22-25, 28KJV
22 Then Paul stood in the midst of Mars' hill, and said, Ye men of Athens, I perceive that in all things ye are too superstitious.
23 For as I passed by, and beheld your devotions, I found an altar with this inscription, To The Unknown God. Whom therefore ye ignorantly worship, him declare I unto you.
24 God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands;
25 Neither is worshipped with men's hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things;
28 For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring.
When Paul arrived in Athens, the city was living on past laurels. But it was the city of the three great philosophers (Socrates, Plato, and Aristotle). Financially and demographically Thessalonica was more prominent. But philosophically Athens was still the most prominent. Paul was deeply troubled in the idolatrous city (Acts 17:16). Even though they referred to him as a babbler (seed picker, v. 18), Paul proceeded to undercut the major presuppositions of the Stoic and Epicurean philosophers. With the great Parthenon in the background, Paul stood up at the Areopagus (a large rock formation) and did more than occupy their attention with something new (v. 21)—he scratched where they itched. He admitted that they were very religious (the word almost means superstitious or demonic), but they needed knowledge of the Creator God and his Son, Jesus Christ. So Paul laid it out straight. Paul found his starting point by an idol with the inscription, to an unknown god. There is much background to the origin of this inscription, but Paul did not even document his sources. Normally in the synagogue Paul would start with Genesis 12. This time he started with Genesis 1. God made the world, so he cannot be served by human hands. God is the life giver—not some “dumb” idol. Again Paul gave evidence of his great learning by quoting one of their ancient poets: “We are his offspring.” Paul is laying it out straight to them on their own turf. Paul literally went from Genesis 1 to Revelation 20—the great white throne of judgment (Acts 17:30, 31). Some suggest that Paul’s approach did not meet with success, but try telling that to Dionysius and Damaris and others (v. 34). The gospel is so powerful that even the prominent can be saved.
November 22, 2015
Introduction :Acts 16 set the stage for the gospel going up and down the social ladder. Acts 16 illustrated the truth discerned in Acts 15. If Gentiles did not have to become Jews to be Christians, then that is good news for everyone. People like Lydia (Acts 16:11-18), the slave girl (vv. 16-24), and the jailer needed the gospel (vv. 25-40). In Acts 17 the gospel goes up the social ladder to the prominent (financially and philosophically). In Acts 18, 19 the gospel goes down the social ladder to the corrupt in Corinth and Ephesus.
Line It Up
Acts 17:1-4KJV
1Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews:
2 And Paul, as his manner was, went in unto them, and three sabbath days reasoned with them out of the scriptures,
3 Opening and alleging, that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ.
4 And some of them believed, and consorted with Paul and Silas; and of the devout Greeks a great multitude, and of the chief women not a few.
Paul and Silas left Philippi under duress yet with dignity. They had been imprisoned for the gospel but received an apology from the city officials that would ensure the church’s safety for the time being (Acts 16:35-40). They journeyed south through the military posts of Amphipolis and Appolonia toward Thessalonica. This was the capital city in Paul’s day and still flourishes today as a favorite resort city with 200,000 residents. This apostle to the Gentiles went first to the Jews in the synagogue. Paul reasoned with them from the Scriptures. The word reason is where we get our English word “dialogue.” This dialogue took the form of explaining and proving that the Messiah had to suffer and rise from the dead. Paul’s method of explaining (to go through the mind) and proving (to place before) seemed to line up the Old Testament prophecies of the Messiah in one column and show how those were fulfilled in another column. This happened for three Sabbaths. Paul probably did not spend much more time in Thessalonica beyond those three weeks.
The method worked. Jews and Gentiles were persuaded and quite a few prominent women responded. The word for prominent is “first.” Are we sometimes guilty of not thinking about those above us on the social ladder?
Check It Out
Acts 17:10-12KJV
10 And the brethren immediately sent away Paul and Silas by night unto Berea: who coming thither went into the synagogue of the Jews.
11 These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.
12 Therefore many of them believed; also of honourable women which were Greeks, and of men, not a few.
Paul’s Thessalonian ministry was cut short by persecution. A man named Jason took the hit for Paul and Silas, who had been ushered out of town in the dead of night. The missionaries went to Berea. They followed their typical strategy in going to the synagogue. The Bereans were of more noble character than those in Thessalonica. Noble character means “good raced,” but what made them special was not their skin color; rather their eagerness to examine (critique thoroughly) the Scriptures to see if Paul was telling the truth. Paul’s ministry quickly ended in Berea with similar success between both genders of prominent people, as well as similar opposition from the Jews in Thessalonica. Silas and Timothy stayed for more ministry, but Paul was sent to Athens.
Lay It Straight
Acts 17:22-25, 28KJV
22 Then Paul stood in the midst of Mars' hill, and said, Ye men of Athens, I perceive that in all things ye are too superstitious.
23 For as I passed by, and beheld your devotions, I found an altar with this inscription, To The Unknown God. Whom therefore ye ignorantly worship, him declare I unto you.
24 God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands;
25 Neither is worshipped with men's hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things;
28 For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring.
When Paul arrived in Athens, the city was living on past laurels. But it was the city of the three great philosophers (Socrates, Plato, and Aristotle). Financially and demographically Thessalonica was more prominent. But philosophically Athens was still the most prominent. Paul was deeply troubled in the idolatrous city (Acts 17:16). Even though they referred to him as a babbler (seed picker, v. 18), Paul proceeded to undercut the major presuppositions of the Stoic and Epicurean philosophers. With the great Parthenon in the background, Paul stood up at the Areopagus (a large rock formation) and did more than occupy their attention with something new (v. 21)—he scratched where they itched. He admitted that they were very religious (the word almost means superstitious or demonic), but they needed knowledge of the Creator God and his Son, Jesus Christ. So Paul laid it out straight. Paul found his starting point by an idol with the inscription, to an unknown god. There is much background to the origin of this inscription, but Paul did not even document his sources. Normally in the synagogue Paul would start with Genesis 12. This time he started with Genesis 1. God made the world, so he cannot be served by human hands. God is the life giver—not some “dumb” idol. Again Paul gave evidence of his great learning by quoting one of their ancient poets: “We are his offspring.” Paul is laying it out straight to them on their own turf. Paul literally went from Genesis 1 to Revelation 20—the great white throne of judgment (Acts 17:30, 31). Some suggest that Paul’s approach did not meet with success, but try telling that to Dionysius and Damaris and others (v. 34). The gospel is so powerful that even the prominent can be saved.
Saturday, November 14, 2015
From Derbe to Philippi
Sunday School Lesson
November 15,2015
Lesson Scriptures: Acts 16:1-5; 8-15
The first missionary journey had concluded (Acts 13, 14). The Jerusalem Council had reached a decision concerning Gentile converts (Acts 15:1-35). Paul and Barnabas had split over the dispute about John Mark (Acts 15:36-41). Next the missionary enterprise of the church continued into the second missionary journey.
Be Honorable Like Timothy
Acts 16:1-5 KJV
1Then came he to Derbe and Lystra: and, behold, a certain disciple was there, named Timotheus, the son of a certain woman, which was a Jewess, and believed; but his father was a Greek:
2 Which was well reported of by the brethren that were at Lystra and Iconium.
3 Him would Paul have to go forth with him; and took and circumcised him because of the Jews which were in those quarters: for they knew all that his father was a Greek.
4 And as they went through the cities, they delivered them the decrees for to keep, that were ordained of the apostles and elders which were at Jerusalem.
5 And so were the churches established in the faith, and increased in number daily.
Paul revisited the churches he had planted during the first missionary journey. He may have met Timothy first during his initial visit to Lystra (Acts 14:8-18). Perhaps Timothy was impressed with the courage of Paul as he faced opposition (Acts 14:19, 20). We assume Timothy became a believer during that first visit. Timothy’s name means, “one honored of God,” and he lived out the label. When we live lives that honor God, people will notice (Proverbs 27:2). The believers at Lystra and Iconium spoke well of him. This actually means they bore witness to him. Timothy was added to the missionary team. But Timothy’s ethnicity and pedigree were issues for Paul’s missionary work. He was biracial (his father’s Greek heritage is mentioned twice in the text) and his father was most likely not a believer. Timothy did have a godly maternal influence (2 Timothy 1:5). Due to this potential distraction, Paul felt compelled to circumcise Timothy so he could be accepted into the Jewish circles where Paul evangelized. It is most ironic that Paul circumcised Timothy following what happened in Acts 15. But evidently Paul did so for expediency—not salvation. (Note Titus’s different situation in Galatians 2:1-5.)
Be Spongy Like Paul
Acts 16:8-10 KJV
8 And they passing by Mysia came down to Troas.
9 And a vision appeared to Paul in the night; There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us.
10 And after he had seen the vision, immediately we endeavoured to go into Macedonia, assuredly gathering that the Lord had called us for to preach the gospel unto them.
It is not wrong to plan, but Christians must be careful to hold plans loosely. Paul desired to swing west and then north toward Bithynia (Acts 16:6, 7). But the Holy Spirit did not allow them to do so. (The Greek word, used twice, means “to hinder.”) God had something else in mind. We are not told how the missionaries were hindered by the Holy Spirit—audible voice? through a prophet? inward impulse? The call to Macedonia (named after Philip of Macedon) meant that the gospel would reach Europe. Paul had a vision (a miracle of revelation). A man with European clothing said, “Come over to Macedonia and help us.” The vision identified the country but not the city or any particulars of what the missionaries were to do. Evidently even receiving a vision from Heaven does not preclude the use of the human mind—thus we read, concluding that God had called us to preach the gospel to them. The word concluding is a cognitive word meaning to roll around in the mind. To be led by God does not mean to kiss one’s brain away. Paul was spongy (pliable) in the hands of God.
Be Open Like Lydia
Acts 16:11-15 KJV
11 Therefore loosing from Troas, we came with a straight course to Samothracia, and the next day to Neapolis;
12 And from thence to Philippi, which is the chief city of that part of Macedonia, and a colony: and we were in that city abiding certain days.
13 And on the sabbath we went out of the city by a river side, where prayer was wont to be made; and we sat down, and spake unto the women which resorted thither.
14 And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard us: whose heart the Lord opened, that she attended unto the things which were spoken of Paul.
15 And when she was baptized, and her household, she besought us, saying, If ye have judged me to be faithful to the Lord, come into my house, and abide there. And she constrained us.
Samothrace and Neapolis are stopping off spots en route to Europe. The first city in Europe to receive the gospel was Philippi. This city was a Roman colony, with such amenities, located on the Egnatian Way (main road to Rome). Even though there was a man in Paul’s vision, it was women who welcomed the gospel onto the new continent. Evidently there were not enough Jewish men (10) to form a synagogue, but there was a prayer meeting of women by the Gangites River.
Here Paul met a successful businesswoman from Asia Minor (Thyatira) named Lydia, a dealer in purple cloth. She was a God-fearer (worshipper of God) but not a Jesus follower yet. The Lord opened her heart. This could be miraculous. After all, God did want the gospel in Europe. But earlier the text said she was listening. Maybe the Lord will open the heart of anyone who listens. Lydia heard the gospel and responded in baptism with the fellow workers of her house. She not only had an open heart, she had an open home; that set the stage for one of the most generous congregations in the New Testament (Philippians 1:5; 4:10-13; 2 Corinthians 8:1-7).
If we want to see the gospel make similar advances today, we must act wisely, listen to the Spirit carefully, think judiciously, and follow obediently.
November 15,2015
Lesson Scriptures: Acts 16:1-5; 8-15
The first missionary journey had concluded (Acts 13, 14). The Jerusalem Council had reached a decision concerning Gentile converts (Acts 15:1-35). Paul and Barnabas had split over the dispute about John Mark (Acts 15:36-41). Next the missionary enterprise of the church continued into the second missionary journey.
Be Honorable Like Timothy
Acts 16:1-5 KJV
1Then came he to Derbe and Lystra: and, behold, a certain disciple was there, named Timotheus, the son of a certain woman, which was a Jewess, and believed; but his father was a Greek:
2 Which was well reported of by the brethren that were at Lystra and Iconium.
3 Him would Paul have to go forth with him; and took and circumcised him because of the Jews which were in those quarters: for they knew all that his father was a Greek.
4 And as they went through the cities, they delivered them the decrees for to keep, that were ordained of the apostles and elders which were at Jerusalem.
5 And so were the churches established in the faith, and increased in number daily.
Paul revisited the churches he had planted during the first missionary journey. He may have met Timothy first during his initial visit to Lystra (Acts 14:8-18). Perhaps Timothy was impressed with the courage of Paul as he faced opposition (Acts 14:19, 20). We assume Timothy became a believer during that first visit. Timothy’s name means, “one honored of God,” and he lived out the label. When we live lives that honor God, people will notice (Proverbs 27:2). The believers at Lystra and Iconium spoke well of him. This actually means they bore witness to him. Timothy was added to the missionary team. But Timothy’s ethnicity and pedigree were issues for Paul’s missionary work. He was biracial (his father’s Greek heritage is mentioned twice in the text) and his father was most likely not a believer. Timothy did have a godly maternal influence (2 Timothy 1:5). Due to this potential distraction, Paul felt compelled to circumcise Timothy so he could be accepted into the Jewish circles where Paul evangelized. It is most ironic that Paul circumcised Timothy following what happened in Acts 15. But evidently Paul did so for expediency—not salvation. (Note Titus’s different situation in Galatians 2:1-5.)
Be Spongy Like Paul
Acts 16:8-10 KJV
8 And they passing by Mysia came down to Troas.
9 And a vision appeared to Paul in the night; There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us.
10 And after he had seen the vision, immediately we endeavoured to go into Macedonia, assuredly gathering that the Lord had called us for to preach the gospel unto them.
It is not wrong to plan, but Christians must be careful to hold plans loosely. Paul desired to swing west and then north toward Bithynia (Acts 16:6, 7). But the Holy Spirit did not allow them to do so. (The Greek word, used twice, means “to hinder.”) God had something else in mind. We are not told how the missionaries were hindered by the Holy Spirit—audible voice? through a prophet? inward impulse? The call to Macedonia (named after Philip of Macedon) meant that the gospel would reach Europe. Paul had a vision (a miracle of revelation). A man with European clothing said, “Come over to Macedonia and help us.” The vision identified the country but not the city or any particulars of what the missionaries were to do. Evidently even receiving a vision from Heaven does not preclude the use of the human mind—thus we read, concluding that God had called us to preach the gospel to them. The word concluding is a cognitive word meaning to roll around in the mind. To be led by God does not mean to kiss one’s brain away. Paul was spongy (pliable) in the hands of God.
Be Open Like Lydia
Acts 16:11-15 KJV
11 Therefore loosing from Troas, we came with a straight course to Samothracia, and the next day to Neapolis;
12 And from thence to Philippi, which is the chief city of that part of Macedonia, and a colony: and we were in that city abiding certain days.
13 And on the sabbath we went out of the city by a river side, where prayer was wont to be made; and we sat down, and spake unto the women which resorted thither.
14 And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard us: whose heart the Lord opened, that she attended unto the things which were spoken of Paul.
15 And when she was baptized, and her household, she besought us, saying, If ye have judged me to be faithful to the Lord, come into my house, and abide there. And she constrained us.
Samothrace and Neapolis are stopping off spots en route to Europe. The first city in Europe to receive the gospel was Philippi. This city was a Roman colony, with such amenities, located on the Egnatian Way (main road to Rome). Even though there was a man in Paul’s vision, it was women who welcomed the gospel onto the new continent. Evidently there were not enough Jewish men (10) to form a synagogue, but there was a prayer meeting of women by the Gangites River.
Here Paul met a successful businesswoman from Asia Minor (Thyatira) named Lydia, a dealer in purple cloth. She was a God-fearer (worshipper of God) but not a Jesus follower yet. The Lord opened her heart. This could be miraculous. After all, God did want the gospel in Europe. But earlier the text said she was listening. Maybe the Lord will open the heart of anyone who listens. Lydia heard the gospel and responded in baptism with the fellow workers of her house. She not only had an open heart, she had an open home; that set the stage for one of the most generous congregations in the New Testament (Philippians 1:5; 4:10-13; 2 Corinthians 8:1-7).
If we want to see the gospel make similar advances today, we must act wisely, listen to the Spirit carefully, think judiciously, and follow obediently.
Saturday, November 7, 2015
Saved by Grace
Sunday School Lesson
Introduction:
Church growth can be a pain. It demands more space, time, effort, and personnel. For some people it’s a real threat, but most believers know that it’s eternally worth it. What is typically called the first missionary journey (Acts 13, 14) was incredibly successful. Here are the statistics: two years, 1,200 miles, and six new churches. More than one church has had to call a meeting as a result of church growth. The stakes were high regarding this special council meeting in Acts 15. So many Gentiles were responding to the gospel that the church had to decide how it would deal with this growth.
The Threat to Grace
Acts15:1-3kjv
1And certain men which came down from Judaea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved.
2 When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question.
3 And being brought on their way by the church, they passed through Phenice and Samaria, declaring the conversion of the Gentiles: and they caused great joy unto all the brethren.
The Antioch church began to overshadow the mother church in Jerusalem with regard to evangelistic zeal (Acts 11:19-30). When this growth became well-known in Jerusalem, certain people came down (went north) to Antioch. These people belonged to the party of the Pharisees. The Pharisees were closer to the gospel because they believed in resurrection (Acts 6:7).
But their problem was that they wanted a gospel that consisted of Jesus “plus.” In their case the addition was circumcision (a sign of the covenant for Israel). They said, “Unless you are circumcised, according to the custom taught by Moses, you cannot be saved.” These people taught that the Gentiles must be required to keep the law of Moses.
The threat to grace was real. The missionaries, Paul and Barnabas, ended up in a sharp dispute with these believers. The debate was so significant that the missionaries and others were sent to the mother church to receive help on this important doctrinal topic.
The Report on Grace
Acts 15:4-5
4 And when they were come to Jerusalem, they were received of the church, and of the apostles and elders, and they declared all things that God had done with them.
5 But there rose up certain of the sect of the Pharisees which believed, saying, That it was needful to circumcise them, and to command them to keep the law of Moses.
This potential threat did not deter Paul and Barnabas from spreading the message that people are saved by grace. As they journeyed south through Phoenicia and Samaria to Jerusalem, they spread the good news of Gentile conversions.The result of this report was joy. The people who were told en route as well as the people in the Jerusalem church took great joy that it was just Jesus, not “Jesus plus,” who saved them. No doubt as these reports on grace were given, the circumcision party which accompanied Paul and Barnabas on this trip south felt chided. This gave rise to their strong plea in verse 5.
Testimonies Of Grace
Acts 15:6-12
6 And the apostles and elders came together for to consider of this matter.
7 And when there had been much disputing, Peter rose up, and said unto them, Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe.
8 And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us;
9 And put no difference between us and them, purifying their hearts by faith.
10 Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?
11 But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they.
12 Then all the multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders God had wrought among the Gentiles by them.
Three groups were involved in this special meeting—apostles, elders, and the whole church. Watching how these three groups interacted in this meeting is a crash course on effective leadership. James, the brother of Jesus and author of the epistle that bears his name, presided at the meeting (Acts 15:13).
In church meetings it might be important for people to have their say. But not everyone can have his or her way. And not all testimonies are equal. Peter gave the first testimony as a way to take the pressure off of Paul and Barnabas as lightning rods of this debate. His voice was significant—he could point to God’s activity at Cornelius’s house. He reminded the audience of the content of Acts 10:1–11:18. He reminded the audience that he opened the door of faith to the Gentiles with the keys that Jesus gave him (Matthew 16:19). He reminded the audience that God gave the Holy Spirit to the Gentiles like God had done for the Jews at Pentecost. He reminded the audience that God shows no favoritism and desires to save all people by faith.
Next Peter challenged the audience that the yoke of the law did not do the Jews any favor. They could not keep it, so why would they impose it on the new Gentile believers? Peter’s last words in the book of Acts are, “We believe it is through the grace of our Lord Jesus that we are saved, just as they are.” Essentially Peter endorsed Paul’s gospel.
Barnabas and Paul had the second testimony. They told the crowd about the miracles that happened on the first missionary journey (Acts 13:11; 14:3, 9, 10, 19, 20). James then summarized the meeting, told the crowd that the testimonies matched the teaching in the Word of God (Acts 15:16-18; Amos 9:11, 12), and suggested the writing of a letter (Acts 15:23-29) to preserve the unity of the church in the bond of peace (Ephesians 4:3).
The Bible is clear. We are saved by grace (the love of God, that we do not deserve, expressed in Christ). Grace is not opposed to the imperatives of salvation (things we must do to be saved). Grace is not opposed to human effort—though it is the opposite of earning. At the end of the day Christian living is gratitude for grace. We are saved by grace (Ephesians 2:8).
Sunday, November 1, 2015
Prayer Works
Sunday School Lesson
Lesson Scripture: Acts 12:1-11
Key Verse: Peter therefore was kept in prison: but prayer was made without ceasing of the church unto God for him. Acts12:5kjv
Rescue is at the heart of the gospel. Germane to the meaning of the word salvation is deliverance or rescue. The Bible often uses salvation in its most spiritual sense—redemption, forgiveness, and the promise of eternal life (Colossians 1:13). But since salvation also includes the healing of all creation, salvation has a physical dimension as well (2 Timothy 3:10, 11; 4:18). That physical dimension is the one being emphasized here.When we left Peter last, he was defending his actions to the Jerusalem church about taking the gospel to the Gentiles (Acts 11:1-18). Now he will need some defending of his own—as well as some help from on high.
3 And because he saw it pleased the Jews, he proceeded further to take Peter also. (Then were the days of unleavened bread.)
4 And when he had apprehended him, he put him in prison, and delivered him to four quaternions of soldiers to keep him; intending after Easter to bring him forth to the people.
The rescue of Peter was different than that of James. In a sense, both apostles were rescued. Herod Agrippa I arrested some who belonged to the church, intending to persecute them. “Some” could refer to more than just James and Peter, but our text focuses on just these two apostles.
James was put to death with the sword. This could refer to being run through with the sword (like the prophet Isaiah) or it could refer to a beheading. Jesus predicted that suffering like this would happen (John 15:18-20). James, the brother of John and son of Zebedee, was the first apostle to die a martyr’s death. However what Herod intended as evil became James’s path to eternal life. There is a rescue that goes beyond anything we know here on earth. Paranoid Herod showed his true political stripes when he saw how the Jews approved killing James. Wanting to ride the waves of popularity he proceeded to seize Peter and intended to bring him out for public trial after the Passover. Two providential things hindered Herod’s plans for Peter: it was Passover time. Religious festivals sometimes gave rise to political unrest. To ensure that nothing went wrong, Herod had Peter guarded with four squads of soldiers. Herod did not want to take any risk. After all, incarcerating Peter did not always work well (Acts 5:19).
Prayer and God's Deliverance
Acts12:5-11kjv
5 Peter therefore was kept in prison: but prayer was made without ceasing of the church unto God for him.
6 And when Herod would have brought him forth, the same night Peter was sleeping between two soldiers, bound with two chains: and the keepers before the door kept the prison.
7 And, behold, the angel of the Lord came upon him, and a light shined in the prison: and he smote Peter on the side, and raised him up, saying, Arise up quickly. And his chains fell off from his hands.
8 And the angel said unto him, Gird thyself, and bind on thy sandals. And so he did. And he saith unto him, Cast thy garment about thee, and follow me.
9 And he went out, and followed him; and wist not that it was true which was done by the angel; but thought he saw a vision.
10 When they were past the first and the second ward, they came unto the iron gate that leadeth unto the city; which opened to them of his own accord: and they went out, and passed on through one street; and forthwith the angel departed from him.
11 And when Peter was come to himself, he said, Now I know of a surety, that the Lord hath sent his angel, and hath delivered me out of the hand of Herod, and from all the expectation of the people of the Jews.
The church prayed. Here was the human dilemma—So Peter was kept in prison. Here was the divine alternative—but the church was earnestly praying to God for him. God could have rescued Peter without the church’s prayers. But when Heaven and earth collide, the result is miracle. Some have suggested that the church did not really believe in their prayer in light of their surprise when Peter was released (Acts 12:12-17). But the text did not say that they prayed for his release. Peter had caved in previously (Mark 14:66-72). Perhaps the church prayed for him to stand strong in the prospect of his upcoming death. Nonetheless, prayer made a difference. Angels are God’s messengers assigned to glorify him (Revelation 5:11, 12) and serve as ministering spirits (Hebrews 1:14). The Passover was over and Herod planned to bring him to trial the next day. God is rarely early but never late. The account is miraculous and humorous. Peter was guarded carefully (with guards chained to him and guards at the door) while sleeping soundly. After all, you don’t want to go to your trial and execution being exhausted. Peter’s ability to sleep says something about his faith (Psalm 121:3, 4; see also Mark 4:35-41 for how Jesus slept through a storm). Peter was sleeping so soundly that the angel had to slap him awake. Peter remained almost subconscious as the angel rescued him from prison. In fact, Peter thought he was seeing a vision. He had good reason to think this (Acts 10:9-16). Peter and the angel made their exit like ninjas. The guards were clueless and the iron gate . . . opened for them by itself. When Peter was safe, the angel left. Peter came to himself. A very similar Greek phrase occurs in Luke 15:17 about the prodigal son. Some refer to it as an “Aha” moment. Peter had several of these in Acts (10:28, 34; 15:7-11). God rescued Peter. The word means “to take out.” God took Peter out of prison so that his ministry could be preserved for another 20 years.What irony. The one to be tried was miraculously delivered from jail. The one in power was overthrown and eaten by worms (Acts 12:19b-23). The church that prayed was overjoyed (vv. 12-17) and continued to increase and grow (v. 24).
Lesson Scripture: Acts 12:1-11
Key Verse: Peter therefore was kept in prison: but prayer was made without ceasing of the church unto God for him. Acts12:5kjv
Rescue is at the heart of the gospel. Germane to the meaning of the word salvation is deliverance or rescue. The Bible often uses salvation in its most spiritual sense—redemption, forgiveness, and the promise of eternal life (Colossians 1:13). But since salvation also includes the healing of all creation, salvation has a physical dimension as well (2 Timothy 3:10, 11; 4:18). That physical dimension is the one being emphasized here.When we left Peter last, he was defending his actions to the Jerusalem church about taking the gospel to the Gentiles (Acts 11:1-18). Now he will need some defending of his own—as well as some help from on high.
Persecution and Herod's Plan
Acts 12:1-4kjv
1Now about that time Herod the king stretched forth his hands to vex certain of the church.
2 And he killed James the brother of John with the sword.3 And because he saw it pleased the Jews, he proceeded further to take Peter also. (Then were the days of unleavened bread.)
4 And when he had apprehended him, he put him in prison, and delivered him to four quaternions of soldiers to keep him; intending after Easter to bring him forth to the people.
The rescue of Peter was different than that of James. In a sense, both apostles were rescued. Herod Agrippa I arrested some who belonged to the church, intending to persecute them. “Some” could refer to more than just James and Peter, but our text focuses on just these two apostles.
James was put to death with the sword. This could refer to being run through with the sword (like the prophet Isaiah) or it could refer to a beheading. Jesus predicted that suffering like this would happen (John 15:18-20). James, the brother of John and son of Zebedee, was the first apostle to die a martyr’s death. However what Herod intended as evil became James’s path to eternal life. There is a rescue that goes beyond anything we know here on earth. Paranoid Herod showed his true political stripes when he saw how the Jews approved killing James. Wanting to ride the waves of popularity he proceeded to seize Peter and intended to bring him out for public trial after the Passover. Two providential things hindered Herod’s plans for Peter: it was Passover time. Religious festivals sometimes gave rise to political unrest. To ensure that nothing went wrong, Herod had Peter guarded with four squads of soldiers. Herod did not want to take any risk. After all, incarcerating Peter did not always work well (Acts 5:19).
Prayer and God's Deliverance
Acts12:5-11kjv
5 Peter therefore was kept in prison: but prayer was made without ceasing of the church unto God for him.
6 And when Herod would have brought him forth, the same night Peter was sleeping between two soldiers, bound with two chains: and the keepers before the door kept the prison.
7 And, behold, the angel of the Lord came upon him, and a light shined in the prison: and he smote Peter on the side, and raised him up, saying, Arise up quickly. And his chains fell off from his hands.
8 And the angel said unto him, Gird thyself, and bind on thy sandals. And so he did. And he saith unto him, Cast thy garment about thee, and follow me.
9 And he went out, and followed him; and wist not that it was true which was done by the angel; but thought he saw a vision.
10 When they were past the first and the second ward, they came unto the iron gate that leadeth unto the city; which opened to them of his own accord: and they went out, and passed on through one street; and forthwith the angel departed from him.
11 And when Peter was come to himself, he said, Now I know of a surety, that the Lord hath sent his angel, and hath delivered me out of the hand of Herod, and from all the expectation of the people of the Jews.
The church prayed. Here was the human dilemma—So Peter was kept in prison. Here was the divine alternative—but the church was earnestly praying to God for him. God could have rescued Peter without the church’s prayers. But when Heaven and earth collide, the result is miracle. Some have suggested that the church did not really believe in their prayer in light of their surprise when Peter was released (Acts 12:12-17). But the text did not say that they prayed for his release. Peter had caved in previously (Mark 14:66-72). Perhaps the church prayed for him to stand strong in the prospect of his upcoming death. Nonetheless, prayer made a difference. Angels are God’s messengers assigned to glorify him (Revelation 5:11, 12) and serve as ministering spirits (Hebrews 1:14). The Passover was over and Herod planned to bring him to trial the next day. God is rarely early but never late. The account is miraculous and humorous. Peter was guarded carefully (with guards chained to him and guards at the door) while sleeping soundly. After all, you don’t want to go to your trial and execution being exhausted. Peter’s ability to sleep says something about his faith (Psalm 121:3, 4; see also Mark 4:35-41 for how Jesus slept through a storm). Peter was sleeping so soundly that the angel had to slap him awake. Peter remained almost subconscious as the angel rescued him from prison. In fact, Peter thought he was seeing a vision. He had good reason to think this (Acts 10:9-16). Peter and the angel made their exit like ninjas. The guards were clueless and the iron gate . . . opened for them by itself. When Peter was safe, the angel left. Peter came to himself. A very similar Greek phrase occurs in Luke 15:17 about the prodigal son. Some refer to it as an “Aha” moment. Peter had several of these in Acts (10:28, 34; 15:7-11). God rescued Peter. The word means “to take out.” God took Peter out of prison so that his ministry could be preserved for another 20 years.What irony. The one to be tried was miraculously delivered from jail. The one in power was overthrown and eaten by worms (Acts 12:19b-23). The church that prayed was overjoyed (vv. 12-17) and continued to increase and grow (v. 24).
Sunday, October 25, 2015
Trusting The Spirit
Peter is Confronted
Acts 11: 1-6kjv
1And the apostles and brethren that were in Judaea heard that the Gentiles had also received the word of God.
2 And when Peter was come up to Jerusalem, they that were of the circumcision contended with him,
3 Saying, Thou wentest in to men uncircumcised, and didst eat with them.
4 But Peter rehearsed the matter from the beginning, and expounded it by order unto them, saying,
5 I was in the city of Joppa praying: and in a trance I saw a vision, A certain vessel descend, as it had been a great sheet, let down from heaven by four corners; and it came even to me:
6 Upon the which when I had fastened mine eyes, I considered, and saw four footed beasts of the earth, and wild beasts, and creeping things, and fowls of the air.
After Peter's encounter with Cornelius, he found himself needing to explain his actions to Jewish Christians who were keeping all the Jewish laws. Known as the circumcision group, these believers pushed the idea that Gentiles had to essentially become Jews to become Christians. Peter wins over his critics by relating in orderly fashion his experiences of how God worked. He could have asserted his apostolic authority: “I’m an apostle and you all need to submit to what I did.” But he would not have convinced the thinking of those who needed to change. Lasting change has to take place in the mind, and we must be convinced that the new way of thinking is in line with Scripture. So he shared the process that God took him through to change his thinking.
Nothing impure or unclean
Acts 11:7-12kjv7 And I heard a voice saying unto me, Arise, Peter; slay and eat.
8 But I said, Not so, Lord: for nothing common or unclean hath at any time entered into my mouth.
9 But the voice answered me again from heaven, What God hath cleansed, that call not thou common.
10 And this was done three times: and all were drawn up again into heaven.
11 And, behold, immediately there were three men already come unto the house where I was, sent from Caesarea unto me.
12 And the Spirit bade me go with them, nothing doubting. Moreover these six brethren accompanied me, and we entered into the man's house:
Once Peter had made it clear what was on the sheet, He then described the voice he heard from heaven that commanded him to take and eat. Peter told them how the voice told him don't call anything impure that God had made clean. immediately after the vision ended, three men from Cornelius's entourage visited Peter. Then the Holy Spirit instructed Peter to with these men. Peter was telling them that what he did was ordered by God.
The Same Gifts
Acts 11:13-18kjv
13 And he shewed us how he had seen an angel in his house, which stood and said unto him, Send men to Joppa, and call for Simon, whose surname is Peter;
14 Who shall tell thee words, whereby thou and all thy house shall be saved.
15 And as I began to speak, the Holy Ghost fell on them, as on us at the beginning.
16 Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Ghost.
17 Forasmuch then as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God?
18 When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life.
The man peter encountered was Cornelius. In conjunction with Peter's vision, Cornelius also had a vision from God that gave him specific instructions to send to Joppa for a man named Simon. Peter came and shared the Gospel with Cornelius and those with him, they began manifesting the same signs of the holy spirit that had come upon the Jewish believers. Peter saw that God clearly intended to save all people. Peter told the doubter that the gift of the holy spirit was given to everyone who believed, so they should not limit who and how people came to the faith.
Acts 11: 1-6kjv
1And the apostles and brethren that were in Judaea heard that the Gentiles had also received the word of God.
2 And when Peter was come up to Jerusalem, they that were of the circumcision contended with him,
3 Saying, Thou wentest in to men uncircumcised, and didst eat with them.
4 But Peter rehearsed the matter from the beginning, and expounded it by order unto them, saying,
5 I was in the city of Joppa praying: and in a trance I saw a vision, A certain vessel descend, as it had been a great sheet, let down from heaven by four corners; and it came even to me:
6 Upon the which when I had fastened mine eyes, I considered, and saw four footed beasts of the earth, and wild beasts, and creeping things, and fowls of the air.
After Peter's encounter with Cornelius, he found himself needing to explain his actions to Jewish Christians who were keeping all the Jewish laws. Known as the circumcision group, these believers pushed the idea that Gentiles had to essentially become Jews to become Christians. Peter wins over his critics by relating in orderly fashion his experiences of how God worked. He could have asserted his apostolic authority: “I’m an apostle and you all need to submit to what I did.” But he would not have convinced the thinking of those who needed to change. Lasting change has to take place in the mind, and we must be convinced that the new way of thinking is in line with Scripture. So he shared the process that God took him through to change his thinking.
Nothing impure or unclean
Acts 11:7-12kjv7 And I heard a voice saying unto me, Arise, Peter; slay and eat.
8 But I said, Not so, Lord: for nothing common or unclean hath at any time entered into my mouth.
9 But the voice answered me again from heaven, What God hath cleansed, that call not thou common.
10 And this was done three times: and all were drawn up again into heaven.
11 And, behold, immediately there were three men already come unto the house where I was, sent from Caesarea unto me.
12 And the Spirit bade me go with them, nothing doubting. Moreover these six brethren accompanied me, and we entered into the man's house:
Once Peter had made it clear what was on the sheet, He then described the voice he heard from heaven that commanded him to take and eat. Peter told them how the voice told him don't call anything impure that God had made clean. immediately after the vision ended, three men from Cornelius's entourage visited Peter. Then the Holy Spirit instructed Peter to with these men. Peter was telling them that what he did was ordered by God.
The Same Gifts
Acts 11:13-18kjv
13 And he shewed us how he had seen an angel in his house, which stood and said unto him, Send men to Joppa, and call for Simon, whose surname is Peter;
14 Who shall tell thee words, whereby thou and all thy house shall be saved.
15 And as I began to speak, the Holy Ghost fell on them, as on us at the beginning.
16 Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Ghost.
17 Forasmuch then as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God?
18 When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life.
The man peter encountered was Cornelius. In conjunction with Peter's vision, Cornelius also had a vision from God that gave him specific instructions to send to Joppa for a man named Simon. Peter came and shared the Gospel with Cornelius and those with him, they began manifesting the same signs of the holy spirit that had come upon the Jewish believers. Peter saw that God clearly intended to save all people. Peter told the doubter that the gift of the holy spirit was given to everyone who believed, so they should not limit who and how people came to the faith.
Saturday, October 10, 2015
Dynamic New Witness
Sunday School Lesson
Lesson: Acts 9:18-31
Golden Text: “And straightway he preached Christ in the synagogues, that he is the Son of God” (Acts 9:20).
I. INTRODUCTION. It had to be a great surprise to both the friends and enemies of Christianity when God recruited maybe the worst foe to Christianity, to become a great missionary and defender of the faith. Of course, that would be Saul of Tarsus, who became the Apostle Paul. In this week’s lesson we take a look at the time soon after the conversion of Saul and note his fervent evangelistic witness for Christ. He continued that fervency his whole life. However, for most of us, our boldness and evangelistic zeal tend to diminish over the years. As we study this lesson, let us renew our commitment to the evangelistic zeal we had when we first trusted Christ.
II. BACKGROUND FOR THE LESSON. At the stoning of Stephen, we are first introduced to a young man named Saul (see Acts 7:58), who later was called Paul after he and Barnabas left on their first missionary journey (see Acts 13:9). After the burial of Stephen, Luke writes that Saul “made havoc of the church” entering believers’ homes and taking the men and women to prison (see Acts 8:2-3). As a result of Saul’s actions against the church in Jerusalem, believers were scattered abroad preaching the word wherever they went (see Acts 8:4). The next time Saul is mentioned is when he stepped up his war against Christians and went to the high priest to get authorization to go to the synagogues in Damascus, Syria and bring any believers he found back to Jerusalem (see Acts 9:1-2). Damascus was the largest Jewish population center next to Jerusalem. It was also a center of trade and movement of people. This helped to further the spread of the Christian witness. While travelling to Damascus, the Lord Jesus appeared to Saul who was blinded by a very bright light (see Acts 9:3). He fell to the ground and heard a voice saying to him, “Saul, Saul! Why are you persecuting me?” Saul said, “Who are you, Lord?” Then the voice answered, “I am Jesus, the one you are persecuting. Get up and go into Damascus. Someone there will tell you what you must do.” The men traveling with Saul just stood there, unable to speak. They heard the voice, but they saw no one. Saul got up from the ground and opened his eyes, but he couldn’t see. So the men with him held his hand, and led him into Damascus. For three days, Saul could not see nor did he eat or drink (see Acts 9:5-9). Fasting was one of the signs of repentance for a Jew (see Daniel 9:3-6). In the meantime, the Lord appeared to a certain man named Ananias in Damascus, telling him to find Saul and lay hands on him so that he would be able to see again (see Acts 9:10-12). Ananias was reluctant to go look for Saul because of his reputation, but he obeyed the Lord. When Ananias found Saul, he told him that he was the Lord’s chosen vessel who would take the gospel to the Gentiles (see Romans 11:13; Galatians 1:15-16; 2:7-9), but that he would also suffer for Christ’s sake (see Acts 9:13-16). When Ananias laid hands on Saul, he told him that he was going to be filled with the Holy Ghost (see Acts 9:17). This is where our lesson begins.
III. SAUL REDEEMED FROM SIN (Acts 9:18-22)
A. Saul receives his sight (Acts 9:18). Continuing from verse 17, this verse says “And immediately there fell from his eyes as it had been scales: and he received sight forthwith, and arose, and was baptized.” As soon as Ananias laid hands on Saul so that he could receive his sight, “immediately there fell from his eyes as it had been scales.” Whether these were actual scales or not, we can’t be sure, because Luke describes them saying “as it had been scales” meaning “something that looked like fish scales.” Since the Greek word translated “scales” comes from a word that means “to peel,” some scholars suggest that actual scales of some sort may have been covering Saul’s eyes. Again, there is no evidence that this was the case. Saul received his sight “forthwith” or immediately, and he “arose, and was baptized.” No doubt, Saul was kneeling before Ananias as when he received his sight. Therefore, he stood up and “was baptized.” As noted throughout the book of Acts, those who trusted in Christ immediately obeyed the rite of baptism which was commanded by Jesus (see Matthew 28:19). Water baptism also identified the believer with Christ and other believers (see Acts 2:41; 8:12; 10:48; 16:33; 18:6). The point was settled; Saul was now a disciple of Christ. He not only stops opposing Christ, but he also devotes himself entirely to the Lord’s service and honor.
B. Saul receives food (Acts 9:19-20).
1. (vs. 19). This verse says “And when he had received meat, he was strengthened. Then was Saul certain days with the disciples which were at Damascus.” Saul had gone three days without food, fasting. This, along with the mighty weight that was upon his spirit, had made him very weak. Therefore, “when he had received meat, he was strengthened.” The word “meat” means food. After eating, Saul received his bodily strength. “Then was Saul certain days with the disciples which were at Damascus.” The term “disciples” refers to all the believers in Damascus and not the Twelve Disciples or Apostles, for they were still in Jerusalem (see Acts 8:1). Luke does not tell us how long Saul was with the believers in Damascus; he only says that Saul spent “certain days” with them.
2. (vs. 20). This verse says “And straightway he preached Christ in the synagogues, that he is the Son of God.” Soon after associating himself with other believers, Luke says that “straightway he preached Christ in the synagogues, that he is the Son of God.” In other words, soon Saul began to preach in the synagogues that Jesus “is the Son of God.” Two points are made clear here. First, where Saul preached: “in the synagogues of the Jews.” The gospel was to be preached to the Jews first (Acts 1:8; Romans 1:16). But when the Jews rejected the gospel message, Paul turned to the Gentiles, knowing that they would listen (see Acts 13:46-48; Romans 1:16). The “synagogues” were the places where Jews preached against Christ and where Saul himself had often punished believers (see Acts 26:11). Therefore, he openly professed Christianity in a place where he had once opposed it. Second, what Saul preached: “He preached Christ.” From the time he began to be a preacher, Saul stuck to preaching Christ. In his letter to the Corinthian church, Paul said “We preach not ourselves, but Christ Jesus our Lord” (see II Corinthians 4:5). In other words, he preached nothing but Jesus Christ, and Him crucified. The message that Saul preached concerning Christ was “that he is the Son of God,” His beloved Son, in whom He is well pleased.
C. Saul receives strength (Acts 9:21-22).
1. (vs. 21). This verse says “But all that heard him were amazed, and said; Is not this he that destroyed them which called on this name in Jerusalem, and came hither for that intent, that he might bring them bound unto the chief priests?” As Saul preached to unbelieving Jews in the synagogue, “all that heard him were amazed.” Anyone who heard Saul preach was “amazed” or astonished and confused by him. Their confusion caused them to say among themselves “Is not this he that destroyed them which called on this name in Jerusalem, and came hither for that intent, that he might bring them bound unto the chief priests?” Simply put, the unbelievers in Damascus were saying among one another “Isn’t this the same man, who in Jerusalem attacked those who called on this name (Jesus), and had come here (to Damascus) for the express purpose of bringing Jesus’ followers back to Jerusalem bound (in chains) before the chief priests?” The people were astonished because now Saul was also calling on “this name” meaning Jesus, and was persuading others to call upon it. It didn’t make any sense. None of them could believe that Saul, the persecutor of Christians would ever preach Christ as he was now doing.
2. (vs. 22). In this verse Luke writes “But Saul increased the more in strength, and confounded the Jews which dwelt at Damascus, proving that this is very Christ.” The phrase “But Saul increased the more in strength” most likely means that Saul became more powerful in his preaching and teaching. His preaching was so powerful that he “confounded the Jews which dwelt at Damascus, proving that this is very Christ.” In other words, as Saul grew stronger in the Word, he “confounded” or perplexed the Jews who were living in Damascus. They were perplexed because Saul, no doubt used Scripture as we all should, in “proving that this (Jesus) is very Christ.” The word “Christ” means Messiah or Anointed One.
IV. SAUL REMOVED FROM DAMASCUS (Acts 9:23-25)
A. Saul’s execution planned (Acts 9:23-24).
1. (vs. 23). This verse says “And after that many days were fulfilled, the Jews took counsel to kill him.” The phrase “And after that many days were fulfilled” seems to indicate that there was a time gap between verses 22 and 23. This time gap may be what Paul referred to in Galatians 1:17-18. Sometime after the events of verse 22, Saul apparently spent some time in Arabia, then returned to Damascus to proclaim the gospel (see Galatians 1:17). This is most likely where verse 23 comes into play. During the time spent in Arabia, Paul stated that God was preparing him to preach Christ among the Gentiles (see Galatians 1:15-16). When Saul returned to Damascus, he continued to preach the gospel with boldness which offended the unbelieving Jews who then “took counsel to kill him.” The Jews were unable to counter Saul’s message that Jesus was the Messiah, so they “took counsel” or “plotted” to kill him. Since they couldn’t stop the message, they decided to stop the messenger. Some things never change!
2. (vs. 24). This verse says “But their laying await was known of Saul. And they watched the gates day and night to kill him.” Luke does not tell us how, but somehow the plot to kill Saul became known by him, for Luke writes “But their laying await (in wait) was known of Saul.” The plot to kill Saul was revealed in that “they watched the gates day and night to kill him.” The word “they” refers to those the governor of Damascus appointed to guard (see II Corinthians 11:32) “the gates day and night” in order to apprehend Saul, if he tried to leave the city. If he did and was captured, he would be killed.
B. Saul’s escape performed (Acts 9:25). In this verse, Luke went on to say “Then the disciples took him by night, and let him down by the wall in a basket.” Having learned of the plot to kill Saul, “the disciples took him by night, and let him down by the wall in a basket.” The term “disciples” refers to Christians in Damascus not the Twelve Disciples. Later, “the disciples” would be called “Christians” (see Acts 11:26), a description that appears in only two other places in the Bible (see Acts 26:28; I Peter 4:16). These “disciples” or followers of Christ, helped Saul escape by letting him down the city wall in a basket at night so that he wouldn’t be seen by the guards.
V. SAUL REBUFFED BY THE JERUSALEM CHRISTIANS (Acts 9:26-27)
A. Saul’s attempt to join other believers in Damascus (Acts 9:26). In this verse Luke writes “And when Saul was come to Jerusalem, he assayed to join himself to the disciples: but they were all afraid of him, and believed not that he was a disciple.” It appears from Galatians 1:16-18, that it was only after Saul had been saved for three years that he “was come to Jerusalem” meaning he returned to Jerusalem. This was the first time he had been back to Jerusalem since he asked the high priest for letters authorizing him to go to Damascus to find Christians and bring them back to Jerusalem to be dealt with. After three years (see Galatians 1:10) Saul returned to Jerusalem and “he assayed to join himself to the disciples.” The term “assayed” means to “attempt” or “try” indicating that Saul tried to join the other followers of Christ in Jerusalem and be included in their fellowship. However, the response of these disciples was that “they were all afraid of him, and believed not that he was a disciple.” Saul therefore, was a man without a people. He was seen as a traitor to his former associates who opposed Christ, and his new brethren in Jerusalem couldn’t afford to trust him.
B. Barnabas intervenes for Saul (Acts 9:27). This verse says “But Barnabas took him, and brought him to the apostles, and declared unto them how he had seen the Lord in the way, and that he had spoken to him, and how he had preached boldly at Damascus in the name of Jesus.” Whereas most, if not all the believers in Jerusalem didn’t believe that Saul was saved, “Barnabas took him, and brought him to the apostles.” Providentially, there was one who believed that Saul’s conversion was genuine. “Barnabas” of Cyprus had already encouraged the Jerusalem church with his generosity (see Acts 4:36-37) proving the accuracy of his name “son of consolation.” Now he’s encouraging Saul. “Barnabas” took Saul to himself and accepted the responsibility of obtaining Saul’s acceptance by the rest of the believers. He “brought him to the apostles, and declared unto them how he (Saul) had seen the Lord in the way.” Barnabas related the facts regarding Saul’s changed life to the “apostles” first. Even the church leaders, the apostles, had stayed away from Saul, so the first step in reassuring the whole church was to convince the apostles. He told them how Saul “had seen the Lord in the way.” The words “in the way” is a reference to the road to Damascus (see Acts 9:3). Barnabas told the apostles how Jesus had appeared to this one-time persecutor and saved him. He knew all about Saul’s experience because “he (Barnabas) had spoken to him (Saul).” Barnabas apparently spent time alone with Saul and heard his remarkable story, and was convinced that it was true. Barnabas also told the apostles “how he had preached boldly at Damascus in the name of Jesus.” It’s quite possible that Barnabas may have also heard Saul preach in Damascus in one of the synagogues where foreign Jews worshipped (see Acts 6:9).
VI. SAUL RECEIVED BY THE APOSTLES (Acts 9:28-31) A. Christ is proclaimed (Acts 9:28-29).
1. (vs. 28). This verse says “And he (Saul) was with them (the apostles) coming in and going out at Jerusalem.” The word “them” here most likely refers to the apostles, particularly Peter and James. Saul later said that he saw only two apostles in Jerusalem at that time, Peter and the Lord’s half brother James (see Galatians 1:18-19). The fact that Saul “was with them” means that he was accepted by Peter and James which no doubt opened the door of fellowship with other believers. The phrase “coming in and going out at Jerusalem” means that Saul was able to move freely in the company of the apostles in and out of Jerusalem.
2. (vs. 29). This verse says “And he spake boldly in the name of the Lord Jesus, and disputed against the Grecians: but they went about to slay him.” Saul was now able to move freely in Jerusalem, so he “spake boldly in the name of the Lord Jesus.” With no hindrances at this time, Saul preached the gospel “boldly” in Jesus’ name. As he spoke boldly, he “disputed against the Grecians: but they went about to slay him.” Saul’s boldness led him back into the same synagogue where Stephen had testified of Christ (see Acts 6:9). He “disputed against the Grecians” means that he debated with the Hellenistic Jews with the idea of convincing them of the Christian faith. These Jews are here called “Grecians” because they were from Greek speaking areas, and they spoke Greek not Hebrew. The result of Saul’s debates with them was that “they went about to slay him.” Unable to answer his arguments, these “Grecians” or Hellenistic Jews, resorted to the ultimate weapon used by intellectual cowards---murder.
B. The church at Jerusalem moves forward (Acts 9:30-31).
1. (vs. 30). This verse says “Which when the brethren knew, they brought him down to Caesarea, and sent him forth to Tarsus.” The phrase “Which when the brethren knew” refers to the plan of the Grecians to kill Saul (see Acts 9:29). The Greek word translated “knew” signifies an accurate and certain knowledge. They didn’t act on hearsay; this threat to Saul was real. The term “brethren” or “brothers” refers to the other believers in Jerusalem who had now come to accept Saul as one of their own.When the fellow Christians learned of the plot to kill Saul, “they brought him down to Caesarea, and sent him forth to Tarsus.” Saul was hurried away by his new brethren to “Caesarea” which was a seaport city along the Mediterranean Sea, the logical place to book passage to another location. “Caesarea” was also the governmental headquarters of the Roman province of Judaea. From “Caesarea” Saul was sent “forth to Tarsus” his hometown (see Acts 9:11). “Tarsus” was located in what is today southern Turkey and was also a notable city in the Roman world (see Acts 21:39) with a significant Jewish population. It’s quite possible that the believers felt that it was best for Saul to return to his hometown of “Tarsus.” Being in a familiar place can oftentimes enhance a person’s safety.
2. (vs. 31). In our final verse, Luke writes “Then had the churches rest throughout all Judaea and Galilee and Samaria, and were edified; and walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied.” With the conversion of Saul, “Then had the churches rest throughout all Judaea and Galilee and Samaria, and were edified.” Because Saul was now a disciple of Christ, all the turmoil caused by this former persecutor ended, and the believers enjoyed a period of “rest throughout all Judaea and Galilee and Samaria” meaning that the churches throughout Palestine experienced relative peace from persecution. During this time, the churches “were edified” or built up in their faith. They were also “walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied.” In other words, the believers in Palestine showed their respect or reverence for the Lord by the way they lived, and in the comfort and encouragement of the Holy Spirit, the church continued to grow.
VII. Conclusion. In this week’s lesson, Luke uses the conversion of Saul to bring to a close the Christian mission of bringing the gospel to the Jews. The Jewish Saul's rejection of Christianity, and Judaism's rejection of Saul, the Christian Jew brings to a close the purely Jewish mission of Jerusalem Christians. There are many reasons to believe that the Christian faith is from God. Among them are the many changed lives that have occurred through the centuries. In this week’s lesson, Luke has shown us one of the most dramatic conversions, that of Saul (Paul) of Tarsus. Saul made a big impact in Damascus and Jerusalem even though he was a new believer. We, like Saul may have been bold witnesses for Christ when we were first saved, but for some reason we may have backed off somewhat from that eagerness. We can regain that fervency we once had simply by again giving our testimony, telling family and friends what Christ has done for us.
Lesson: Acts 9:18-31
Golden Text: “And straightway he preached Christ in the synagogues, that he is the Son of God” (Acts 9:20).
I. INTRODUCTION. It had to be a great surprise to both the friends and enemies of Christianity when God recruited maybe the worst foe to Christianity, to become a great missionary and defender of the faith. Of course, that would be Saul of Tarsus, who became the Apostle Paul. In this week’s lesson we take a look at the time soon after the conversion of Saul and note his fervent evangelistic witness for Christ. He continued that fervency his whole life. However, for most of us, our boldness and evangelistic zeal tend to diminish over the years. As we study this lesson, let us renew our commitment to the evangelistic zeal we had when we first trusted Christ.
II. BACKGROUND FOR THE LESSON. At the stoning of Stephen, we are first introduced to a young man named Saul (see Acts 7:58), who later was called Paul after he and Barnabas left on their first missionary journey (see Acts 13:9). After the burial of Stephen, Luke writes that Saul “made havoc of the church” entering believers’ homes and taking the men and women to prison (see Acts 8:2-3). As a result of Saul’s actions against the church in Jerusalem, believers were scattered abroad preaching the word wherever they went (see Acts 8:4). The next time Saul is mentioned is when he stepped up his war against Christians and went to the high priest to get authorization to go to the synagogues in Damascus, Syria and bring any believers he found back to Jerusalem (see Acts 9:1-2). Damascus was the largest Jewish population center next to Jerusalem. It was also a center of trade and movement of people. This helped to further the spread of the Christian witness. While travelling to Damascus, the Lord Jesus appeared to Saul who was blinded by a very bright light (see Acts 9:3). He fell to the ground and heard a voice saying to him, “Saul, Saul! Why are you persecuting me?” Saul said, “Who are you, Lord?” Then the voice answered, “I am Jesus, the one you are persecuting. Get up and go into Damascus. Someone there will tell you what you must do.” The men traveling with Saul just stood there, unable to speak. They heard the voice, but they saw no one. Saul got up from the ground and opened his eyes, but he couldn’t see. So the men with him held his hand, and led him into Damascus. For three days, Saul could not see nor did he eat or drink (see Acts 9:5-9). Fasting was one of the signs of repentance for a Jew (see Daniel 9:3-6). In the meantime, the Lord appeared to a certain man named Ananias in Damascus, telling him to find Saul and lay hands on him so that he would be able to see again (see Acts 9:10-12). Ananias was reluctant to go look for Saul because of his reputation, but he obeyed the Lord. When Ananias found Saul, he told him that he was the Lord’s chosen vessel who would take the gospel to the Gentiles (see Romans 11:13; Galatians 1:15-16; 2:7-9), but that he would also suffer for Christ’s sake (see Acts 9:13-16). When Ananias laid hands on Saul, he told him that he was going to be filled with the Holy Ghost (see Acts 9:17). This is where our lesson begins.
III. SAUL REDEEMED FROM SIN (Acts 9:18-22)
A. Saul receives his sight (Acts 9:18). Continuing from verse 17, this verse says “And immediately there fell from his eyes as it had been scales: and he received sight forthwith, and arose, and was baptized.” As soon as Ananias laid hands on Saul so that he could receive his sight, “immediately there fell from his eyes as it had been scales.” Whether these were actual scales or not, we can’t be sure, because Luke describes them saying “as it had been scales” meaning “something that looked like fish scales.” Since the Greek word translated “scales” comes from a word that means “to peel,” some scholars suggest that actual scales of some sort may have been covering Saul’s eyes. Again, there is no evidence that this was the case. Saul received his sight “forthwith” or immediately, and he “arose, and was baptized.” No doubt, Saul was kneeling before Ananias as when he received his sight. Therefore, he stood up and “was baptized.” As noted throughout the book of Acts, those who trusted in Christ immediately obeyed the rite of baptism which was commanded by Jesus (see Matthew 28:19). Water baptism also identified the believer with Christ and other believers (see Acts 2:41; 8:12; 10:48; 16:33; 18:6). The point was settled; Saul was now a disciple of Christ. He not only stops opposing Christ, but he also devotes himself entirely to the Lord’s service and honor.
B. Saul receives food (Acts 9:19-20).
1. (vs. 19). This verse says “And when he had received meat, he was strengthened. Then was Saul certain days with the disciples which were at Damascus.” Saul had gone three days without food, fasting. This, along with the mighty weight that was upon his spirit, had made him very weak. Therefore, “when he had received meat, he was strengthened.” The word “meat” means food. After eating, Saul received his bodily strength. “Then was Saul certain days with the disciples which were at Damascus.” The term “disciples” refers to all the believers in Damascus and not the Twelve Disciples or Apostles, for they were still in Jerusalem (see Acts 8:1). Luke does not tell us how long Saul was with the believers in Damascus; he only says that Saul spent “certain days” with them.
2. (vs. 20). This verse says “And straightway he preached Christ in the synagogues, that he is the Son of God.” Soon after associating himself with other believers, Luke says that “straightway he preached Christ in the synagogues, that he is the Son of God.” In other words, soon Saul began to preach in the synagogues that Jesus “is the Son of God.” Two points are made clear here. First, where Saul preached: “in the synagogues of the Jews.” The gospel was to be preached to the Jews first (Acts 1:8; Romans 1:16). But when the Jews rejected the gospel message, Paul turned to the Gentiles, knowing that they would listen (see Acts 13:46-48; Romans 1:16). The “synagogues” were the places where Jews preached against Christ and where Saul himself had often punished believers (see Acts 26:11). Therefore, he openly professed Christianity in a place where he had once opposed it. Second, what Saul preached: “He preached Christ.” From the time he began to be a preacher, Saul stuck to preaching Christ. In his letter to the Corinthian church, Paul said “We preach not ourselves, but Christ Jesus our Lord” (see II Corinthians 4:5). In other words, he preached nothing but Jesus Christ, and Him crucified. The message that Saul preached concerning Christ was “that he is the Son of God,” His beloved Son, in whom He is well pleased.
C. Saul receives strength (Acts 9:21-22).
1. (vs. 21). This verse says “But all that heard him were amazed, and said; Is not this he that destroyed them which called on this name in Jerusalem, and came hither for that intent, that he might bring them bound unto the chief priests?” As Saul preached to unbelieving Jews in the synagogue, “all that heard him were amazed.” Anyone who heard Saul preach was “amazed” or astonished and confused by him. Their confusion caused them to say among themselves “Is not this he that destroyed them which called on this name in Jerusalem, and came hither for that intent, that he might bring them bound unto the chief priests?” Simply put, the unbelievers in Damascus were saying among one another “Isn’t this the same man, who in Jerusalem attacked those who called on this name (Jesus), and had come here (to Damascus) for the express purpose of bringing Jesus’ followers back to Jerusalem bound (in chains) before the chief priests?” The people were astonished because now Saul was also calling on “this name” meaning Jesus, and was persuading others to call upon it. It didn’t make any sense. None of them could believe that Saul, the persecutor of Christians would ever preach Christ as he was now doing.
2. (vs. 22). In this verse Luke writes “But Saul increased the more in strength, and confounded the Jews which dwelt at Damascus, proving that this is very Christ.” The phrase “But Saul increased the more in strength” most likely means that Saul became more powerful in his preaching and teaching. His preaching was so powerful that he “confounded the Jews which dwelt at Damascus, proving that this is very Christ.” In other words, as Saul grew stronger in the Word, he “confounded” or perplexed the Jews who were living in Damascus. They were perplexed because Saul, no doubt used Scripture as we all should, in “proving that this (Jesus) is very Christ.” The word “Christ” means Messiah or Anointed One.
IV. SAUL REMOVED FROM DAMASCUS (Acts 9:23-25)
A. Saul’s execution planned (Acts 9:23-24).
1. (vs. 23). This verse says “And after that many days were fulfilled, the Jews took counsel to kill him.” The phrase “And after that many days were fulfilled” seems to indicate that there was a time gap between verses 22 and 23. This time gap may be what Paul referred to in Galatians 1:17-18. Sometime after the events of verse 22, Saul apparently spent some time in Arabia, then returned to Damascus to proclaim the gospel (see Galatians 1:17). This is most likely where verse 23 comes into play. During the time spent in Arabia, Paul stated that God was preparing him to preach Christ among the Gentiles (see Galatians 1:15-16). When Saul returned to Damascus, he continued to preach the gospel with boldness which offended the unbelieving Jews who then “took counsel to kill him.” The Jews were unable to counter Saul’s message that Jesus was the Messiah, so they “took counsel” or “plotted” to kill him. Since they couldn’t stop the message, they decided to stop the messenger. Some things never change!
2. (vs. 24). This verse says “But their laying await was known of Saul. And they watched the gates day and night to kill him.” Luke does not tell us how, but somehow the plot to kill Saul became known by him, for Luke writes “But their laying await (in wait) was known of Saul.” The plot to kill Saul was revealed in that “they watched the gates day and night to kill him.” The word “they” refers to those the governor of Damascus appointed to guard (see II Corinthians 11:32) “the gates day and night” in order to apprehend Saul, if he tried to leave the city. If he did and was captured, he would be killed.
B. Saul’s escape performed (Acts 9:25). In this verse, Luke went on to say “Then the disciples took him by night, and let him down by the wall in a basket.” Having learned of the plot to kill Saul, “the disciples took him by night, and let him down by the wall in a basket.” The term “disciples” refers to Christians in Damascus not the Twelve Disciples. Later, “the disciples” would be called “Christians” (see Acts 11:26), a description that appears in only two other places in the Bible (see Acts 26:28; I Peter 4:16). These “disciples” or followers of Christ, helped Saul escape by letting him down the city wall in a basket at night so that he wouldn’t be seen by the guards.
V. SAUL REBUFFED BY THE JERUSALEM CHRISTIANS (Acts 9:26-27)
A. Saul’s attempt to join other believers in Damascus (Acts 9:26). In this verse Luke writes “And when Saul was come to Jerusalem, he assayed to join himself to the disciples: but they were all afraid of him, and believed not that he was a disciple.” It appears from Galatians 1:16-18, that it was only after Saul had been saved for three years that he “was come to Jerusalem” meaning he returned to Jerusalem. This was the first time he had been back to Jerusalem since he asked the high priest for letters authorizing him to go to Damascus to find Christians and bring them back to Jerusalem to be dealt with. After three years (see Galatians 1:10) Saul returned to Jerusalem and “he assayed to join himself to the disciples.” The term “assayed” means to “attempt” or “try” indicating that Saul tried to join the other followers of Christ in Jerusalem and be included in their fellowship. However, the response of these disciples was that “they were all afraid of him, and believed not that he was a disciple.” Saul therefore, was a man without a people. He was seen as a traitor to his former associates who opposed Christ, and his new brethren in Jerusalem couldn’t afford to trust him.
B. Barnabas intervenes for Saul (Acts 9:27). This verse says “But Barnabas took him, and brought him to the apostles, and declared unto them how he had seen the Lord in the way, and that he had spoken to him, and how he had preached boldly at Damascus in the name of Jesus.” Whereas most, if not all the believers in Jerusalem didn’t believe that Saul was saved, “Barnabas took him, and brought him to the apostles.” Providentially, there was one who believed that Saul’s conversion was genuine. “Barnabas” of Cyprus had already encouraged the Jerusalem church with his generosity (see Acts 4:36-37) proving the accuracy of his name “son of consolation.” Now he’s encouraging Saul. “Barnabas” took Saul to himself and accepted the responsibility of obtaining Saul’s acceptance by the rest of the believers. He “brought him to the apostles, and declared unto them how he (Saul) had seen the Lord in the way.” Barnabas related the facts regarding Saul’s changed life to the “apostles” first. Even the church leaders, the apostles, had stayed away from Saul, so the first step in reassuring the whole church was to convince the apostles. He told them how Saul “had seen the Lord in the way.” The words “in the way” is a reference to the road to Damascus (see Acts 9:3). Barnabas told the apostles how Jesus had appeared to this one-time persecutor and saved him. He knew all about Saul’s experience because “he (Barnabas) had spoken to him (Saul).” Barnabas apparently spent time alone with Saul and heard his remarkable story, and was convinced that it was true. Barnabas also told the apostles “how he had preached boldly at Damascus in the name of Jesus.” It’s quite possible that Barnabas may have also heard Saul preach in Damascus in one of the synagogues where foreign Jews worshipped (see Acts 6:9).
VI. SAUL RECEIVED BY THE APOSTLES (Acts 9:28-31) A. Christ is proclaimed (Acts 9:28-29).
1. (vs. 28). This verse says “And he (Saul) was with them (the apostles) coming in and going out at Jerusalem.” The word “them” here most likely refers to the apostles, particularly Peter and James. Saul later said that he saw only two apostles in Jerusalem at that time, Peter and the Lord’s half brother James (see Galatians 1:18-19). The fact that Saul “was with them” means that he was accepted by Peter and James which no doubt opened the door of fellowship with other believers. The phrase “coming in and going out at Jerusalem” means that Saul was able to move freely in the company of the apostles in and out of Jerusalem.
2. (vs. 29). This verse says “And he spake boldly in the name of the Lord Jesus, and disputed against the Grecians: but they went about to slay him.” Saul was now able to move freely in Jerusalem, so he “spake boldly in the name of the Lord Jesus.” With no hindrances at this time, Saul preached the gospel “boldly” in Jesus’ name. As he spoke boldly, he “disputed against the Grecians: but they went about to slay him.” Saul’s boldness led him back into the same synagogue where Stephen had testified of Christ (see Acts 6:9). He “disputed against the Grecians” means that he debated with the Hellenistic Jews with the idea of convincing them of the Christian faith. These Jews are here called “Grecians” because they were from Greek speaking areas, and they spoke Greek not Hebrew. The result of Saul’s debates with them was that “they went about to slay him.” Unable to answer his arguments, these “Grecians” or Hellenistic Jews, resorted to the ultimate weapon used by intellectual cowards---murder.
B. The church at Jerusalem moves forward (Acts 9:30-31).
1. (vs. 30). This verse says “Which when the brethren knew, they brought him down to Caesarea, and sent him forth to Tarsus.” The phrase “Which when the brethren knew” refers to the plan of the Grecians to kill Saul (see Acts 9:29). The Greek word translated “knew” signifies an accurate and certain knowledge. They didn’t act on hearsay; this threat to Saul was real. The term “brethren” or “brothers” refers to the other believers in Jerusalem who had now come to accept Saul as one of their own.When the fellow Christians learned of the plot to kill Saul, “they brought him down to Caesarea, and sent him forth to Tarsus.” Saul was hurried away by his new brethren to “Caesarea” which was a seaport city along the Mediterranean Sea, the logical place to book passage to another location. “Caesarea” was also the governmental headquarters of the Roman province of Judaea. From “Caesarea” Saul was sent “forth to Tarsus” his hometown (see Acts 9:11). “Tarsus” was located in what is today southern Turkey and was also a notable city in the Roman world (see Acts 21:39) with a significant Jewish population. It’s quite possible that the believers felt that it was best for Saul to return to his hometown of “Tarsus.” Being in a familiar place can oftentimes enhance a person’s safety.
2. (vs. 31). In our final verse, Luke writes “Then had the churches rest throughout all Judaea and Galilee and Samaria, and were edified; and walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied.” With the conversion of Saul, “Then had the churches rest throughout all Judaea and Galilee and Samaria, and were edified.” Because Saul was now a disciple of Christ, all the turmoil caused by this former persecutor ended, and the believers enjoyed a period of “rest throughout all Judaea and Galilee and Samaria” meaning that the churches throughout Palestine experienced relative peace from persecution. During this time, the churches “were edified” or built up in their faith. They were also “walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied.” In other words, the believers in Palestine showed their respect or reverence for the Lord by the way they lived, and in the comfort and encouragement of the Holy Spirit, the church continued to grow.
VII. Conclusion. In this week’s lesson, Luke uses the conversion of Saul to bring to a close the Christian mission of bringing the gospel to the Jews. The Jewish Saul's rejection of Christianity, and Judaism's rejection of Saul, the Christian Jew brings to a close the purely Jewish mission of Jerusalem Christians. There are many reasons to believe that the Christian faith is from God. Among them are the many changed lives that have occurred through the centuries. In this week’s lesson, Luke has shown us one of the most dramatic conversions, that of Saul (Paul) of Tarsus. Saul made a big impact in Damascus and Jerusalem even though he was a new believer. We, like Saul may have been bold witnesses for Christ when we were first saved, but for some reason we may have backed off somewhat from that eagerness. We can regain that fervency we once had simply by again giving our testimony, telling family and friends what Christ has done for us.
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