Living with Hope

                                                                  Sunday School Lesson         



Lesson: I Thessalonians 4:13-5:11                                                                                   
Golden Text: “For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ” (I Thessalonians 5:9).

INTRODUCTION.  One of the great attractions of Christianity has always been the hope provided by the resurrection to the person who believes in Jesus Christ as his personal Saviour.  Our lesson this week is based on a great passage in the New Testament that deals with the hope a believer has beyond the grave.  Writing about this hope, the Apostle Paul more than once advised his readers to comfort or encourage one another and themselves. 

II. THE DEAD IN CHRIST (I THESSALONIANS 4:13-18). The Apostle Paul established the church at Thessalonica during his Second Missionary Journey in about 51 A.D. (see Acts 17:1-5).  After meeting opposition there, Paul and Silas found it necessary to quickly leave the city, moving on to Berea, Athens and finally Corinth where he spent eighteen months (see Acts 17:5-15; 18:1, 11).  From Corinth, Paul wrote both letters to the Thessalonians.  One of the main reasons Paul wrote to the church at Thessalonica was because there was a misunderstanding among the believers concerning Christ’s second coming.  Some thought Christ would return immediately and were therefore confused when their loved ones died because they expected Christ to return before any of them died.  These new Christians were also being persecuted as believers (see I Thessalonians 2:14-16) so Paul sent Timothy to help them in their new found faith (see I Thessalonians 3:1-3).  It’s quite likely that Paul sent this letter by Timothy.

A. The return (I Thessalonians 4:13-14).  
1. (vs. 13).  Since there was confusion among the believers at Thessalonica concerning what would happen to their loved ones who died before Christ returned, Paul wrote “But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope.”  The apostle didn’t want these believers to be “ignorant” or uniformed about “them which are asleep.”  By using the word “asleep” Paul wanted these Christians to know that death is not the end of the story.  When we leave this world we wake up in a new and better one.  Numerous Bible passages indicate that people are conscious after death (see Luke 16:19-31; 23:39-43: II Corinthians 5:1-8; Philippians 1:23).  When Paul said that the Thessalonian believers should “sorrow not” he didn’t mean that they shouldn’t show any sadness or grief when they lost a loved one.  He was contrasting this with those who express sadness or grief because they “have no hope” of eternal life.  
2.  (vs. 14).  Paul goes on to say “For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him.”  Since the fact that “Jesus died and rose again” is at the center of the gospel, the phrase “For if we believe” should really be “since we believe” that Jesus died and rose again, “even so them also which sleep in Jesus will God bring with him.”  It is a fact that Jesus rose from the dead and it is just as much a fact that when He returns to deliver living saints from this world, He will also bring the spirits of those “which sleep” or who have died with Him.
B.  The resurrection (I Thessalonians 4:15-16).
1. (vs. 15).  Here Paul tells his readers why he is so convinced of what happens to believers after they die.  He said “For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep.”  The phrase “by the word of the Lord” could refer to something that the Lord had revealed directly to Paul (see Galatians 1:1-12), or a teaching of Jesus that had been passed along orally by the apostles and other Christians.  Paul included himself among those who might be alive when Christ returns when he said “we which are alive and remain.”  This seems to indicate that even Paul didn’t know when the Lord was coming back.  But what he did know was that those who are alive when Jesus returns “shall not prevent them which are asleep.”  The word “prevent” means “to precede,” “to go before” or “to have no advantage over.”  The thought here is that those who are alive when Jesus returns will not be interfere with the status of the departed believers.  The fact is, whether living or dead when Christ comes back all believers will live with Him forever.  It’s interesting to note that in the Greek the word for “coming” in this verse means “presence” and was often used when referring to a visit by a dignitary.
2.  (vs. 16).  Still referring to the return of Christ, Paul wrote “For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first.”  Christ will return from heaven just as He promised He would when He ascended into heaven after His resurrection (see Acts 1:9-11).  The Lord will return with a “shout, with the voice of the archangel, and with the trump of God.”  Christ will come for His saints with a mighty shout accompanied by the voice of the archangel and the trumpet of God.  The identity of the “archangel” is not given.  However, since Michael is the only angel in Scripture referred to as an archangel (see Jude 1:9) many believe that this refers to him.  That there will be the sound of a trumpet has reference to the gathering of people together for battle (see Matthew 24:31; I Corinthians 15:52; Revelation 19:11-21).  Since the Thessalonian believers were most concerned about the departed believers, Paul emphasized that at the Lord’s return “the dead in Christ shall rise first.”  This implies that those who have died in Christ will be the first to meet the returning Lord.     C.  The Rapture (I Thessalonians 4:17-18).    
1. (vs. 17).  The apostle continued to say “Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.”  Following the raising of the dead in Christ, Paul declared that “we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air.”  Again, using the term “we” Paul included himself as maybe being alive when the Lord returns.  Like Paul, believers ought to live every moment with the hope that Jesus could return at any time (see Matthew 24:45-25:30).  Paul is describing here and in verse 16, what is often called the “rapture” which comes from the Latin raptus which means “caught up.”  All living saints at the return of Christ will literally be snatched from the earth with the meeting place “in the clouds” or the air above the earth.  There the saints of all ages will meet the Lord and “so shall we ever be with the Lord.”  Wherever Christ will be in eternity so will we (see John 14:1-6).  All of this will take place quickly.  According to I Corinthians 15:52 the rapture will take place “in a moment, in the twinkling of an eye…”             
2. (vs. 18).  At this point, the apostle says “Wherefore comfort one another with these words.”  It was not Paul’s intention to give details and a time for the end time events.  He was addressing these believers’ concerns about other departed believers.  The things he shared with them were designed to comfort and encourage these Christians about their departed loved ones.  Thus he directed these believers to “comfort one another with these words.”
III. THE DAY OF THE LORD (I Thessalonians 5:1-5)
A.  Date Setting (I Thessalonians 5:1-2).
1. (vs. 1).  Having addressed the issue of what happens to those believers who die before Christ returns; Paul now turns to the timing of those events.  He writes “But of the times and the seasons, brethren, ye have no need that I write unto you.”  Paul was very aware that any efforts to determine the date of Christ’s return were foolish.  The reason that this is foolish is because no one knows when these things will occur (see Matthew 24:36; Mark 13:32).
2. (vs. 2).  To show the futility of date setting Paul said to these believers “For yourselves know perfectly that the day of the Lord so cometh as a thief in the night.”  The apostle reminded the Thessalonians that they already knew that “the day of the Lord so cometh as a thief in the night” indicating that the Lord’s return will be sudden and unexpected (see Matthew 25:13; II Peter 3:10).   The phrase “the day of the Lord” is not one day, but that period of time when God openly intervenes in the affairs of men, in judgment and blessing.  It will also follow the rapture (see I Thessalonians 4:16-17).  “The day of the Lord” will begin with the tribulation period which is the time span in which God will pour out His wrath on the unbelieving world of men (see Jeremiah 30:7; Daniel 12:1; Matthew 24:21).  The tribulation period will end with the return of Christ to earth with judgments and the setting up of His millennial kingdom (See Matthew 24:29-31; 25:31-33).  The Great White Throne judgment will take place at the end of the millennium (see Revelation 20:11-15).  Then “the day of the Lord” will conclude with the creation of the new heavens and the new earth (see II Peter 3:13).  In Scripture, the order of these events appears to be as follows:
a. First, the rapture of the church just before the beginning of “the day of the Lord” (see I Thessalonians 4:13-17).
b. Second, the fulfillment of Daniel’s seventieth week (see Daniel 9:27), the latter half of which is the great tribulation (see Matthew 24:21; Revelation 7:14).
c. Third, the return of the Lord to earth in glory to establish the millennial kingdom (see Matthew 24:29-30).
d. Fourth, the destruction of the beast, the false prophet, and their armies, which is the “great and awesome” aspect of the day (see Revelation 19:11-21).
e. Fifth, the judgment of individual Gentiles according to how they treated Christ’s brethren, the Jewish people (see Zechariah 14:1-9; Matthew 25:31-46) and the judgment of Israel (see Ezekiel 20:34-38).
f. Sixth, the millennial reign of Christ on earth (see Revelation 20:4-6) during which Satan will be bound for 1000 years (see Revelation 20:1-3).
g. Seventh, Satan’s revolt after being released from being bound for 1000 years, and his judgment (see Revelation 20:7-10).
h. Eighth, the resurrection and final judgment of the wicked of all ages (see Revelation 20:11-15).
i. Ninth, the destruction of the present earth and heavens by fire in preparation for the future “day of God” (see II Peter 3:10-12).
j. Tenth, the creation of the new heavens and the new earth (see Isaiah 65:17-19; 66:22; II Peter 3:13; Revelation 21:1).
B. The destruction (I Thessalonians 5:3-5).
1. (vs. 3).  In this verse, Paul continued to write “For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape.”  When the apostle said “when they shall say,” the word “they” refers to those who are unprepared and unsaved.  During the first three and a half years of the tribulation, the world will have a false sense of peace.  This will happen because the antichrist will seem to be a champion of peace (see Daniel 9:27).  When the unbelievers think that there is “peace and safety” in the world, “sudden destruction” will come upon them (see Revelation 6:1-17).  There will be neither warnings nor time to turn to Christ in repentance and faith.  In addition, just like a pregnant woman cannot escape the “travail” or labor pains of child birth, neither will the unsaved be able to escape the judgments of that time.  The comparison of divine judgment to birth pains is common in the Old Testament (see Isaiah 13:6-8; Jeremiah 4:31).  Jesus also foretold that the anguish of the tribulation period would be like a woman in travail or labor (see Matthew 24:8; Mark 13:8)
2. (vs. 4).  Turning back to the believers, Paul said “But ye, brethren, are not in darkness, that that day should overtake you as a thief.”  The apostle said that unlike the unbelievers, these Thessalonian Christians were “not in darkness” concerning these things since they had come into the light of salvation.  The word “darkness” was used figuratively for spiritual ignorance or evil (see John 3:19-20; Colossians 1:13).  As a result, Paul said the day of the Lord should not “overtake you as a thief.”  In other words, since they were saved they should always be prepared for the Lord’s return.   
3. (vs. 5).  Paul’s description of the believers was “Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness.”  Christians are of the “light” and the “day” not of the “night” or “darkness” as revealed in Jesus’ teachings (see John 3:19-21; 8:12; 9:5) as well as the writings of the Apostle John (see I John 1:5-7; 2:8-11).  Believers are “the children of light” because we have received the truth that comes from God (see II Corinthians 4:6) and live moral lives (see John 12:36; Ephesians 5:8).  The phrase “children of the day” means the same thing as “children of light.”

IV. THE DESTINY OF BELIEVERS (I Thessalonians 5:6-11)  
A. Stay awake (I Thessalonians 5:6-7). 
1. (vs. 6).  Knowing that the day of the Lord could happen at any time, Paul said “Therefore let us not sleep, as do others; but let us watch and be sober.”  Paul was not talking about physical sleep, but spiritual sleep or unawareness.  To “watch” means to be on guard and alert to the Lord’s coming and to live accordingly.  To “be sober” means to have self control (see I Peter 5:8).  A sober-minded Christian is spiritually alert, calm, and steady while anticipating the future.  The opposite of these characteristics is “sleep” which describes the condition of unbelievers.  It speaks of being indifferent to the things of God.
2. (vs. 7).  Paul continued to say “For they that sleep sleep in the night; and they that be drunken are drunken in the night.”  Those who sleep normally do it at night just as those who get drunk usually do it at night.  Both “sleep” and “drunkenness” makes a person un-alert to danger.  But since believers are not of the night, but are watchful and sober, we should not be caught off guard when the day of the Lord arrives. 
B. Stay armed (I Thessalonians 5:8-9).
1. (vs. 8).  This verse says “But let us, who are of the day, be sober, putting on the breastplate of faith and love; and for an helmet, the hope of salvation.”  As believers, we are “of the day” and as such should prepare, or arm ourselves with the necessary armor to fight against the world, the flesh and the devil.  In Ephesians 6:10-18, Paul lists the various weapons and armor we are to use to fight against the wiles of the devil.  However, here he refers directly to the armor of “faith,” “love,” and “hope.”  Of all the spiritual gifts, these three will always abide or exist (see I Corinthians 13:13).  The “breastplate of faith and love” is a reference to defensive armor, and like the Roman breastplate that protected a soldier’s vital organs, “faith and love” protect our hearts, or inner thoughts.  Faith in God’s Word provides us with the certainty of His promises.  Our “love” for God is due to His redemptive love for us (see I John 4:10, 19).  The second piece of armor mentioned is “an helmet, the hope of salvation.”  A helmet protects the head.  Our hope is the confident expectation of the completion of our salvation when Christ returns (see Romans 8:23-25; Colossians 1:5).  The helmet protects our thinking from attacks on our confidence in the guarantee of our salvation and the certainty of Jesus’ return.
2. (vs. 9).  Since Paul referred to the day of the Lord and the destruction it will bring to unbelievers, he encouraged the Thessalonians by saying “For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ.”  Believers need not fear the wrath of God because He “hath not appointed us to wrath.”  In other words, believers will not suffer God’s wrath because we have obtained salvation by our Lord Jesus Christ (see Romans 5:9; 8:1) and been delivered from the “wrath to come” (see I Thessalonians 1:10).  Since we are saved through Christ, we have also been delivered from the place “prepared for the devil and his angels” (see Matthew 25:41).  The word “wrath” in the New Testament refers to God’s anger shown in His punishment of sinners.  Note: God will begin to vent His wrath against the unsaved at the beginning of the tribulation period (see Revelation 6:16-17).  It will continue throughout this period (see Revelation 16:1).  During this time believers will be with Christ in heaven, having been raptured just before the tribulation (see I Thessalonians 4:16-17).  At the climax of the tribulation period, the return of Christ will be accompanied with the outpouring of His wrath on His enemies (see Revelation 19:15).
C. The admonition (I Thessalonians 5:10-11).
1. (vs. 10).  Referring to Christ in the previous verse, Paul said “Who died for us, that, whether we wake or sleep, we should live together with him.”  The apostle reminded his readers that whether we “wake or sleep” meaning living or dead, we will “live together with him (Christ).”  This is because He “died for us” and for our benefit (see John 10:11; I Peter 2:24).
2. (vs. 11).  The apostle concludes our text by admonishing these saints to “comfort yourselves together, and edify one another, even as also ye do.”  Based on everything he had shared with these believers, they were to comfort each other as well as “edify” or build up one another.  The phrase “even as also ye do” indicates that Paul was aware that these believers were already comforting and encouraging one another.  He was admonishing them to continue to do those things.  Both commands “comfort” and “edify” are lifestyle characteristics, not one time actions.  We are to continually fortify and promote spiritual growth in each other (see Ephesians 4:12; Jude 1:20).
          
V. Conclusion.  Jesus came to die so that we might avoid the righteous anger of God.  He died so that we might live with Him forever.  Without Christ, we have no hope.  There are many around us who need the hope that Jesus gives and the hope of His coming again brings.  The eternal hope we have is because of what He has done for us.  Christians are called to encourage one another in this hope and to build up each other as we look for His return. 

New Power to Proclaim the Truth

                                                          Sunday School Lesson
    
  Lesson: Acts 2:1-13                                                                                    

Golden Text: “And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance” (Acts 2:4).

INTRODUCTION.  The early church was characterized by power that came from the indwelling Holy Spirit.  In our lesson this week, we learn how ordinary believers were transformed into bold messengers of the gospel when they received divine power from the Holy Spirit.  The background for this lesson begins just before Jesus’ ascension into heaven.  After His resurrection the Lord appeared to His disciples over a forty day period (see Acts 1:3).  During that time Jesus commanded His disciples to stay in Jerusalem and wait for the coming of the Spirit (see Luke 24:49; Acts 1:4-5) which would empower and equip them to be special witnesses for Christ.  According to Acts 1:15, there were about 120 believers including the apostles, in Jerusalem at this time.  After Jesus ascended into heaven, the apostles, led by Peter determined to select another believer to replace Judas as the twelfth apostle. Peter said this would be in fulfillment of Psalms 69:25 and 109:8. 

II. THE PROMISE OF THE SPIRIT (Acts 2:1).  After they selected Matthias to replace Judas, Luke begins our text by writing “And when the day of Pentecost was fully come, they were all with one accord in one place.”  The phrase “day of Pentecost” refers to the day this feast fell on. The Feast of Pentecost was one of seven feasts that Israel was to observe according to the Law (see Leviticus 23).  The term is from a Greek word that means “the fiftieth day” and it was observed fifty days after the Passover Sabbath (see Leviticus 23:15-16).  This means that it falls on a Sunday in either May or June.  Pentecost was also called the Feast of Weeks (see Deuteronomy 16:10).  The phrase “they were all with one accord in one place” seems to refer to the apostles who were gathered in the upper room (see Acts 1:13). 

III. THE POWER OF THE SPIRIT (Acts 2:2-4)
A.  The mighty wind (Acts 2:2-3).
1. (vs.2).  At this point Luke writes “And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting.”  All of a sudden these believers heard a sound that they compared to “a rushing mighty wind.”  This sound “filled all the house where they were sitting.”  The reference to “house” appears to indicate that the disciples were in the upper room when this happened, but they could’ve been in the temple since the temple was often called a “house” (see Luke 6:4; 19:46).  We should not focus so much on where the believers were when they heard this noise.  The focus should be on the fact that this was a manifestation of the presence of the Holy Spirit.
2. (vs. 3).  Along with the sound of a wind filling the house, Luke also says “And there appeared unto them cloven tongues like as of fire, and it sat upon each of them.”  The appearance of “cloven tongues like as of fire” describes a visible manifestation of the Holy Spirit’s arrival.  This no doubt was a fulfillment of John the Baptist’s words about the Holy Spirit baptizing with fire (see Luke 3:16) as well as the prophet Joel’s prophecy concerning the outpouring of the Holy Spirit (see Joel 2:28-29).  The Spirit appeared as “tongues of fire” most likely because tongues symbolize speech and the communication of the gospel.  Fire symbolizes God’s purifying presence.  On Mount Sinai, God confirmed the validity of the Old Testament Law with fire from heaven (see Exodus 19:16-18).  Similarly, on Pentecost God confirmed the Holy Spirit’s ministry by sending what appeared to be fire.  At Mount Sinai fire came down on one place, but on Pentecost fire came down on many believers symbolizing that God’s presence is now available to all who believe in Him.  Note:  God made His presence known to this group of believers in a spectacular way---violent wind, fire, and His Holy Spirit.  God may reveal Himself to us in recognizable ways, but we should not expect to hear from God in that way.  Elijah also needed a message from God.  There was a great wind, then an earthquake, and finally a fire.  However God was not present in any of those.  God’s message came in a gentle whisper (see I Kings 19:10-13).  God may use dramatic methods to work in your life or He may speak in gentle whispers.  For that reason, we need to wait patiently and always listen.
B. The miraculous speech (Acts 2:4).  When the tongues like fire sat on everyone present, Luke then says “And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.”   The fact that they were “filled with the Holy Spirit” refers to Christ’s promise to the disciples just before His ascension that “Ye shall be baptized with the Holy Ghost not many days hence” (see Acts 1:5).  The apostles needed this empowerment in order to carry out the Great Commission (see Acts 1:8).  As proof of the Spirit’s presence, they all “began to speak with other tongues.”  This means that they were able to speak other known languages that they had never learned.  This gift would be necessary as they would soon be witnessing to Jews from all over the known world who spoke many different languages.  We know that this was a miraculous thing because the disciples could only do this “as the Spirit gave them utterance” or as the Spirit gave them words to speak.
IV. THE PRESENCE OF THE SPIRIT (Acts 2:5-13)
A. The astounded crowd (Acts 2:5-6).
1. (vs. 5).  At this point Luke says “and there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven.”  Luke informs us that many Jews had returned to Jerusalem to celebrate the Feast of Pentecost.  They were called “devout men” because of their willingness to come to Jerusalem to attend the various Jewish feasts.  These Jews came from “every nation under heaven.”  This simply means that Jews came from every part of the known world.  By this time in Jewish history, many Jews had been displaced throughout the Greco-Roman world as a result of being under the rule of many foreign nations.
2. (vs. 6).  Here Like writes “Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language.”  Word spread rapidly that something extraordinary was happening, and crowds of people gathered where the disciples had assembled at this time (probably in the temple area).  The crowd was “confounded” or astounded by what they saw and heard.   What was so astounding to the crowd was that each person heard these disciples speaking in his own language, not some unknown gibberish (see I Corinthians 14:1-12, 22-23).  Note: Unfortunately Bible students argue over the type of tongues spoken in Corinth (see I Corinthians chapters 12-14), but there is no argument over the fact that these tongues or languages spoken on Pentecost were understandable to the hearer.  This is the only place in Scripture where we have a description of the gift of tongues.  No one has any idea what unknown tongues were as used in Corinth.  What we do know is that whatever the Corinthians were claiming to be the gift of tongues led Paul to address the problem it was causing.  True spiritual gifts will not cause debates.
B. The amazed crowd (Acts 2:7-8). 
1. (vs. 7).  Not only was the crowd confounded at what was happening, Luke also says “And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galilaeans?”  Those in the crowd were amazed to hear these “Galileans” speaking in their different languages.  “Galileans” were considered unlearned people (see Acts 4:13).  It was not unusual for people to be able to speak foreign languages in the early days of the church.  Many people were familiar with two or more languages as a result of being subject to conquering nations.  What amazed these crowds of people was the fact that those who were speaking in different languages were exclusively Galileans or from Galilee.  These Jews visiting Jerusalem at Pentecost were part of the Jewish Diaspora or dispersion and would not have been surprised if these disciples had spoken Greek, the common language of the Roman world. 
2. (vs. 8).  The people in the crowd continued to say “And how hear we every man in our own tongue, wherein we were born?”  They were wondering how they could be hearing the dialects of their birthplaces coming from unlearned Galileans.  What was happening was what Paul referred to in I Corinthians 14:22, “Wherefore tongues (languages) are for a sign, not to them that believe, but to them that believe not.”  Note: We can’t be sure how the message was shared that day. However, it seems most likely that each apostle spoke in a different language and the people would go to hear the one that spoke in their particular language.  But regardless of how things happened, we are sure that the disciples preached the message the crowd needed to hear in order to be saved (see Acts 2:15-40; Romans 10:17).  The sharing of the gospel on that day was in line with God’s plan for the gospel to be preached “to the Jew first, and also to the Greek” (see Romans 1:16).
C. The astonished crowd (Acts 2:9-11).
1. (vs. 9).  Now Luke begins to tell us what countries all of these Jews came from.  He wrote “Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judaea, and Cappadocia, in Pontus, and Asia.”  Those Jews identified as “Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia” all came from places which were east of Jerusalem.  It was the general area where Jews had been taken captive about six hundred years earlier by the Babylonians.  When the captivity ended, many Jews returned to their homeland but many more stayed in the lands of their captors.  “Judea” was the province where Jerusalem was located.  Those who came from there had the shortest distance to come to Jerusalem for Pentecost.  The Jews who came from “Cappadocia, in Pontus, and Asia” were from what is known today as Turkey.
2. (vs. 10).  In this verse Luke continues to name the countries from which the Jews came. This included “ Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes.”   The lands of “ Phrygia, and Pamphylia” were also in what is modern day Turkey.  Of course “Egypt, and in the parts of Libya about Cyrene” were in North Africa, Cyrene being a city in Libya and also the home of the man who was forced to carry Jesus’ cross (see Matthew 27:32).  Egypt was where the Hebrews were enslaved for over 400 years before the Exodus.  But as time went on, many Jews found their way back to Egypt and there was a large number of Jews in Alexandria, Egypt (see Acts 18:24).  The “strangers of Rome” included “Jews and proselytes.”   The term “Jews” refers to those who were born into Judaism, and “proselytes” were converts to Judaism.  Jewish proselytes had all the rights and privileges of natural born Jews.  As in other major cities, there was also a very large Jewish population in Rome (see Acts 18:2; 28:17). 
3. (vs. 11).  Continuing Luke includes “Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God.”  The island of “Crete” was south of Greece and was the place where Paul later left Titus to “set in order the things that are wanting, and ordain elders in every city” (see Titus 1:5).  “Arabia” was the large region southeast of Judea.  Arabia is defined differently today, but in New Testament times the desert areas bordering Judea was referred to as Arabia.  Paul went to Arabia after his conversion (see Galatians 1:17), and he said that Mount Sinai was in Arabia (see Galatians 4:25).  Luke gives this list of nations that were represented in Jerusalem to emphasize that all of these Jewish visitors were hearing the “wonderful works of God” in their own languages.  Of course there were probably other nations represented that Luke didn’t include.
D. The accused disciples (Acts 12-13).
1. (vs. 12).  After naming many of the cities represented by the Jews in Jerusalem on Pentecost, Luke here writes “And they were all amazed, and were in doubt, saying one to another, What meaneth this?”  As with most situations where God has demonstrated His power, even though they all were amazed, the crowds were still perplexed about what all of this meant. 
2. (vs. 13).  In addition to those who were amazed and perplexed, Luke in this verse writes “Others mocking said, These men are full of new wine.”  The skeptics in the crowd were “mocking” or making fun of what was happening and even accused the disciples of being “full of new wine.”  Whether or not these skeptics were just joking is irrelevant.  At any rate they were making fun of God’s work.  They were actually accusing the disciples of being drunk.  Note: In verse 15 which is not a part of our lesson, Peter quickly refuted this charge declaring that they were not drunk, but what everyone was seeing was prophecy being fulfilled (see Acts 2:15-21).  Peter went on to preach the gospel assuring everyone in the crowds that they too could receive the gift of the Holy Ghost (see Acts 2:38).  As a result, about three thousand were saved (see Acts 2:41) giving birth to the church on the Day of Pentecost.
            
IV. Conclusion.  God chose Israel to be a witness to the Gentiles.  But instead of understanding His purpose, they became arrogant and flaunted their special relationship with Jehovah in front of the rest of the world.  Then, rather than evangelize the Gentiles, they turned from God to the Gentiles’ idols.  The miraculous gift of other tongues or languages showed another part of God’s purpose: it was evident that He would now speak to the Jews through Gentile languages. 

Promises Kept

                                          Sunday School Lesson
                   
Lesson: Luke 24:36-53                                                                                      

Golden Text: “And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me” (Luke 24:44).

INTRODUCTION.  For the Christian, the resurrection of Jesus Christ is central to our faith (see I Corinthians 15:3-8).  Jesus Christ made many promises and if there had been no resurrection, all those promises would have been worthless.  Since he did rise from the grave after three days, all those promises are promises kept.  Our lesson this week shows us how Jesus fulfilled in every detail what the prophets foretold about Him. 

II.  THE SKEPTICAL DISCIPLES (Luke 24:26-43).  This lesson is a continuation of last week’s lesson as we discussed the encounter the two disciples travelling to Emmaus had with Jesus.  After that meeting when the Lord revealed himself to them, He vanished and the two disciples returned to Jerusalem to share their experience with the other followers of Christ.  When thay returned to Jerusalem, they found the other disciples meeting behind locked doors out of fear of the Jewish leadership (see John 20:19).  This week’s lesson begins as the two Emmaus disciples were sharing with the others what happened as they travelled home earlier that evening.

A. The disciples are afraid (Luke 24:36-37).  
1. (vs. 36).  While the two disciples from Emmaus were telling the others that they didn’t recognize Jesus until He broke bread, Luke writes “And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you.”  At that moment, Jesus appeared in the midst of those present in the house.  Since He didn’t enter through the locked doors, it’s apparent that Jesus’ glorified body didn’t have the limitations that the human body has.  Note: When we are resurrected like the glorified Lord, our bodies will not be subject to time or space.  We don’t know exactly what our bodies will be like, but we do know that we will be like Him (see Philippians 3:20-21; I John 3:2).  We also know that our new bodies will be spiritual, heavenly (see I Corinthians 15:35-50) and not subject to pain, disease, sorrow, or death (see Revelation 21:4).  When Jesus appeared, He greeted His followers in the typical Jewish manner saying “Peace be unto you.” 
2.(vs. 37).Even though Jesus greeted them peacefully, this verse says “But they were terrified and affrighted, and supposed that they had seen a spirit.”When everyone saw Jesus appear before them they thought they were seeing a “spirit” or a ghost.  The disciples had mistaken Jesus for a ghost before (see Mark 6:49). We must remember that this was still the day that Jesus rose from the dead.
B.  The disciples are admonished (Luke 24:38-39).
1. (vs. 38).  Recognizing their fear, Jesus “said unto them, Why are ye troubled? and why do thoughts arise in your hearts?”  Of course Jesus knew what they were thinking so He asked them why they were troubled in their minds and hearts.  The truth is that if they had listened carefully to things Jesus had told them over the past six months they wouldn’t have been so surprised when it all came to pass.
2.  (vs. 39).  Then Jesus said to them “Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have.”  The Lord told His followers to look at His hands and feet and to touch Him.  Once they saw the nail prints in His hands and feet they would be convinced that this was really the Lord and not a spirit or ghost, because spirits don’t have flesh and blood.  According to I John 1:1, the disciples did handle the Lord’s body.  As the disciples touched Jesus hands and feet they would be assured that the resurrection of Christ was literal, physical and bodily.
C.  The disciples assured (Luke 24:40-41).    
1. (vs. 40).  This verse says “And when he had thus spoken, he shewed them his hands and his feet.”   Having commanded them to handle His body, the Lord showed them His hands and feet.  Again the nail prints would prove that He was real and not just a spirit.  They would be touching flesh and blood.
2. (vs. 41).  At this point Luke writes “And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat?”  Even though the disciples appeared to be convinced and were joyous, they still “wondered” or were amazed at seeing the risen Lord.  The truth of the resurrection was hard for them to grasp.  To further verify that a real resurrection had taken place, Jesus asked if they had anything to eat.
D. Further Affirmation (Luke 24:42-43).
1. (vs. 42).  After Jesus asked for something to eat, this verse says “And they gave him a piece of a broiled fish, and of an honeycomb.”  In response to Jesus’ request for food, the disciples gave Him a piece of fish and honey.  Of course a ghost would have no need for food so if Jesus ate it that would be further affirmation or proof of His resurrection.
2. (vs. 43).  When they gave Jesus the fish and honey, “he took it, and did eat before them.”  Jesus took the food and ate it in front of His disciples.  Note: Since these followers of Jesus would be given the mission of taking the gospel to the world (see Acts 1:8) they had to be absolutely sure that what they were preaching about the resurrected Christ was true.  It’s true that many people may die for false causes that they believe are true, but few people, if any, will die for a cause they know is not true.
III.  THE SCRIPTURE FULFILLED (Luke 24:44-47)
A.  Minds opened (Luke 24:44-45).  Many days may have elapsed between verses 43 and the rest of this text because Jesus and his followers travelled to Galilee and back before he returned to heaven (see Matthew 28:16-20; Mark 16:14-20; John 21; Acts 1:1-8).
1. (vs. 44).  As already mentioned this verse and the remainder of this text took place sometime after verse 43.  In this verse Luke writes “And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me.”  Jesus reminded His disciples that before He was crucified, He told them what things needed to be fulfilled about Him “which were written in the law of Moses, and in the prophets, and in the psalms.”  Jesus’ reference to the Law of Moses, the Prophets and the Psalms was a way to describe the entire Old Testament.  Here Jesus was saying that the entire Old Testament (which is all they had during the time of Jesus) points to the Messiah.  For example, His role as prophet was foretold in Deuteronomy 18:15-20; His sufferings were prophesied in Psalms 22 and Isaiah 53; His resurrection was predicted in Psalm 16:9-11 and Isaiah 53:10-11.
2. (vs. 45).  Luke goes on to write “Then opened he their understanding, that they might understand the scriptures.”  It’s one thing to hear and read the Bible, but it’s another thing to really understand it.  Therefore, Jesus opened the disciples’ minds to be able to comprehend the Scriptures.  This was absolutely necessary for these believers who were going to carry the gospel message to the ends of the earth (see Acts 1:8).  Note: The Bible can be understood by all, but to fully comprehend its messages, divine inspiration and illumination is required (see II Timothy 3:16-17).  This took place on Pentecost when Peter preached the Word, but the Spirit convicted hearts (see Acts 2:37).  Likewise Paul preached the gospel in Philippi and the Lord opened the heart of Lydia (see Acts 16:14).
B. Mission outlined (Luke 24:46-47).
1. (vs. 46).  After opening up the disciples understanding of the Scriptures, this verse says “And said unto them, Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day.”  Here Jesus was reaffirming that the Old Testament Scriptures foretold that Christ had to suffer death and rise from the dead three days later.  This is the essence of the gospel message: that Jesus died, was buried, and rose from the dead.  This is normally what Paul meant when he used the word “gospel” in his letters (see I Corinthians 15:1, 3-4).
2. (vs. 47).  In this verse Jesus continued to confirm what the Scriptures said about Him.  It included the fact that “repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem.”  This was part of the Great Commission that Jesus gave to His disciples before His ascension into heaven.  Matthew, Mark and Luke all give this Commission, but in slightly different forms.  However, it’s the same Great Commission (see Matthew 28:18-20; Mark 16:15-16).  Here Luke stresses the idea of repentance.  The word “remission” means to release or set free from sin.  In the Greek, the idea behind this word is pardon or forgiveness.  In giving the Great Commission, our Lord intended that the gospel should be preached in the name of Jesus throughout the world.  The preaching of the gospel should lead to repentance and forgiveness of sin.  It’s true that only as people turn from sin and turn to God---that is truly repent---can they expect to be pardoned from sin.  Repentance does not earn salvation; instead repentance puts us in the position to receive salvation.
IV. THE HOLY SPIRIT PROMISED (Luke 24:48-49)
A. Witnesses (Luke 24:48).  As believers, we all are to bear witness of the truth of the Bible.  However, we are not witnesses in the same sense that the original apostles were.  They could give eyewitness testimony about the miracles as well as the teachings of Jesus.  In addition, seeing the risen Lord and being able to examine His wounds put them in a unique category of witnesses and believers.  As believers today, we are in a different category.  We are in that blessed group who have not seen yet believe (see John 20:29).  Note:  When it was time to find a replacement apostle for Judas, one of the qualifications necessary was that the person had to have seen the risen Lord (see Acts 1:22).  This is what qualified Paul to be an apostle (see Acts 9:1-17; 26:12-20: I Corinthians 9:1).  This also indicates that one who had not seen the risen Lord either then or now could not be an apostle.
B. Wait for the Promise of the Holy Spirit (Luke 24:49).  In order to carry out this Great Commission, the apostles needed spiritual power, so Jesus said “And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high.”  The Lord told His disciples to remain in Jerusalem and wait until they were endowed with spiritual power before they attempted to carry out their mission.  On the night before His crucifixion, Jesus gave them the necessary teachings about the coming Holy Spirit (see John chapters 14-16).
V. THE SAVIOUR ASCENDS (Luke 24: 50-53)
A. The final blessing (Luke 24:50-51).
1. (vs. 50).   Having prepared His followers for their mission Luke writes that Jesus “led them (His disciples) out as far as to Bethany, and he lifted up his hands, and blessed them.”  At this time Jesus was about to say His final goodbye to His followers.  They all walked the two miles east of Jerusalem to Bethany where Jesus raised His hands over them and blessed them.  None of the gospel writers tell us what words Jesus spoke when He blessed His disciples, and we would do the Scriptures an injustice if we try to imagine what was said.  What we do know is to bless someone simply means to speak well of them.
2. (vs. 51).  This verse says “And it came to pass, while he blessed them, he was parted from them, and carried up into heaven.”  Luke tells us that while Jesus was blessing His disciples, He was “carried up into heaven.”  Note: As we read Luke’s account of Jesus’ last days, it appears that Jesus ascended to heaven soon after the resurrection.  Unlike the other gospel writers, Luke only relates a few of Jesus’ resurrection appearances.  The other gospel writers give more detailed appearances of Christ, even in Galilee (see Matthew 28:7; John 21:1-14).  In addition, the book of Acts tells us that Jesus was “seen of them (the disciples) forty days” (see Acts 1:3) meaning that Jesus appeared to His disciples on a number of occasions over a forty day period.  After those forty days Christ ascended into heaven.
B. The Followers’ return (Luke 24:52-53). 
1. (vs. 52).  As Jesus ascended into heaven, Luke writes that “they (the disciples) worshipped him, and returned to Jerusalem with great joy.”  The fact that the disciples worshipped the Lord at this point indicates that they were now fully convinced, that this was Jesus and that He was not dead but alive, and headed back to be with His Father.  All of this caused them to demonstrate “great joy” as they returned to Jerusalem.
2. (vs. 53).  Our final verse says that when they returned to Jerusalem, the disciples “were continually in the temple, praising and blessing God. Amen.”  Jesus had commanded His disciples to wait in Jerusalem for the Holy Spirit.  However, they just didn’t sit around; they continually worshipped in the temple.  What are you doing while you are waiting on Jesus to return?   I’m convinced of one thing we should be doing: continually worshipping our God (see Psalms 34:1-3).
                         
VI. Conclusion.  The Old Testament pointed to the Messiah and Jesus was the fulfillment of what those Scriptures foretold.  The world does not have to search for a Messiah anymore.  He is already here just as God promised.  The Bible says that “God is not a man, that he should lie; neither the son of man, that he should repent: hath he said, and shall he not do it? or hath he spoken, and shall he not make it good?” (see Numbers 23:19).  So when God makes a promise, it’s certain that He will fulfill it.  God promised the Holy Spirit’s coming in Joel 2:28-31; Jesus confirmed it in John 14:16, 26 and indeed it happened.  I thank my God for “Promises Kept.” 

Hope Restored

 

                                                         Sunday School Lesson                               

Lesson: Luke 24:13-21, 28-35                                                                                  
Golden Text: “And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight” (Luke 24:30-31).

INTRODUCTION.  Our lesson this week is a touching story of two disciples whose faith seemed to be dashed by the death of Christ but whose hope was restored.  It’s a wonderful story of a reunion with the Living Lord 

 

II. DISCIPLES ON THE EMMAUS ROAD (Luke 24:13-18) 

A. A journey attempted (Luke 24:13-14).  

1. (vs. 13).  On Resurrection Sunday, sometime after the women had visited Jesus’ tomb and received the message of Jesus’ resurrection, Luke then writes “And, behold, two of them went that same day to a village called Emmaus, which was from Jerusalem about threescore furlongs.”  The phrase “two of them” means that these two companions were disciples of Jesus.  They were not apostles because verse 33 indicates that the Eleven Apostles (Judas had committed suicide according to Matthew 27:1-5) were present when these two friends returned to Jerusalem to share what they had experienced.  At this time, they were returning to a small village called “Emmaus” after being in Jerusalem for the Passover and experiencing the death of Jesus.  Luke tells us that the distance from Jerusalem and Emmaus was “about threescore furlongs” or about seven miles.  This may appear to be a long distance to travel by foot, but in the ancient world when most travel was done by foot, this was a rather short journey.

2.  (vs. 14).  Luke continues to say “And they talked together of all these things which had happened.”  The fact that they were discussing the things that happened in Jerusalem over the last few days indicate that they must’ve been friends.

B.  A surprise appearance (Luke 15-16).

1. (vs. 15).  As these two friends walked along, Luke writes “And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them.”  While these two disciples walked toward Emmaus sharing together and trying to make sense out of what had happened in Jerusalem, Jesus joined them and continued to walk with them.

2.  (vs. 16).  Even though Jesus joined them Luke says “But their eyes were holden that they should not know him.”  No doubt God temporarily blinded these disciples to Jesus’ identity until they could grasp more clearly the truth of the resurrection.  Note: That these travelers did not recognize Jesus may be hard for us to understand, but it is part of the supreme sovereignty of God.  God can open both our physical and spiritual eyes and close them at will.  It was not yet time for them to recognize their Master.

C.  The happenings in Jerusalem (Luke 24:17-18).    

1. (vs. 17).  As Jesus joined them “he said unto them, What manner of communications are these that ye have one to another, as ye walk, and are sad?”  The Lord asked these disciples what were they talking about and why were they sad?  It was obvious that they were experiencing intense sadness over the recent events they were discussing.  Of course Jesus knew why they were sad and even what they were discussing.  During His earthly ministry Jesus often asked questions to get people thinking with Him (see Matthew 16:13-16).           

2. (vs. 18).  At this point Luke says “ And the one of them, whose name was Cleopas, answering said unto him, Art thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days?”  There were disciples other than the Twelve (see Luke 10:1) but here we are introduced to one of them, a man “whose name was Cleopas.”  Responding to Jesus’ question with a question, Cleopas asked if He was the only stranger in Jerusalem that didn’t know what had happened there over the past few days.  When we consider the popularity of Christ and the hatred the religious leaders had for Him, everything that happened would‘ve been the topic of every conversation.  No wonder Cleopas questioned how this stranger could not know about the happenings in Jerusalem?  Note: The news about Jesus’ crucifixion had spread throughout Jerusalem.  Since this was Passover week, Jewish pilgrims visiting the city from all over the Roman Empire knew about his death.  This was not a small, insignificant event that affected only the disciples: the whole nation was interested.  No wonder Cleopas questioned how this stranger could not know about the happenings in Jerusalem.

III. DISCIPLES’ EXPECTATIONS CRUSHED (Luke 24:19-21)

A.  The rejection of Jesus (Luke 24:19-20).

1. (vs. 19).  In this verse Luke writes “And he (Jesus) said unto them, What things? And they said unto him, Concerning Jesus of Nazareth, which was a prophet mighty in deed and word before God and all the people.”  Acting as if He didn’t know anything about the recent events in Jerusalem, Jesus asked them “what things” they meant.  They replied saying the things “Concerning Jesus of Nazareth.”  This description identified Jesus as being from Nazareth (see Matthew 21:11:26:71; Mark 1:9; Luke 2:27, 39).  These disciples also described Jesus as “a prophet mighty in deed and word before God and all the people” indicating that Jesus was held in high regard by many Jews.  No doubt they had believed Jesus to be the Messiah but after what had happened to Him in Jerusalem, they thought otherwise.  The idea of a crucified Messiah was a major stumbling block to Jews (see I Corinthians 1:18-25). 

2. (vs. 20).  Here the two disciples went into detail saying “how the chief priests and our rulers delivered him to be condemned to death, and have crucified him.”  They poured out the sordid details surrounding the betrayal, trial and death of Jesus Christ.  Note: Crucifixion was reserved for criminals so it was beyond the belief of many that God would allow His Chosen One to endure such suffering.  But on numerous occasions Jesus tried to prepare His disciples for these events by forewarning them of what was about to happen (see Luke 9:22; 18:31-33).

B. Redemption (Luke 24:21).   The two disciples went on to say to Jesus “But we trusted that it had been he which should have redeemed Israel: and beside all this, to day is the third day since these things were done.”  These disciples from Emmaus as well as all of Jesus’ disciples were counting on Him to redeem Israel by delivering the nation from its enemies.  Most Jews believed that the Old Testament prophecies pointed to a military and political Messiah who would lead a rebellion against Rome and restore Israel to her former glory. What the disciples expected to happen at the first coming of Christ will not happen until His second coming. They didn’t realize that the Messiah had come to redeem people from their slavery to sin.  Since three days had passed since Jesus was crucified, they lost all hope.  They didn’t understand that Jesus’ death offered the greatest hope possible.

IV. DISCIPLES AND AN EVENING MEETING (Luke 24:28-29).   In verses 22-24 the two disciples shared with Jesus how some of the women followers had gone to the tomb and found it empty and also said that they had a vision of angels who told the women that Jesus was alive.  They then said other disciples went to the tomb and found it empty, but they didn’t see Jesus.  Then in verses 25-27 Jesus said unto them, “O fools, and slow of heart to believe all that the prophets have spoken: Ought not Christ to have suffered these things, and to enter into his glory? And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself.”  However, the two disciples still didn’t recognize Jesus.
A. Arriving at Emmaus. (Luke 24:28).  Now Luke says “And they drew nigh unto the village, whither they went: and he made as though he would have gone further.”  Jesus and the two disciples finally reached Emmaus and Jesus “made as though he would have gone further.”  In other words, Jesus acted as if He was going further.  This no doubt was a means by which Jesus might get invited to stay longer with these two disciples.

B. The lateness of the day (Luke 24:29).  As Jesus gave the appearance that He was going farther than Emmaus, Luke says “But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them.”  Since it was late in the day, which is the meaning of the phrase “for it is toward evening, and the day is far spent,” the disciples “constrained him (Jesus), saying, Abide with us.”  They urged this unknown traveler to stay with them.  Accepting the invitation, Jesus “went in to tarry with them.”  This invitation probably included eating with them and maybe staying overnight.

V. THE DISCIPLES’ EYES OPENED (Luke 24:30-35)

A. Bread broken (Luke 24:30-31).

1. (vs. 30).  At this point Luke writes “And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them.”  At the table Jesus assumed the role of host and took bread and blessed it, broke it and then gave it to the two disciples.

2. (vs. 31).  Now Luke says “And their eyes were opened, and they knew him; and he vanished out of their sight.”  Just as Christ blessed and broke the bread, the eyes of the two disciples were opened and “they knew him” or recognized Him.  Although these two were not in the upper room when Jesus broke bread at the Passover, they may have seen Him do this on other occasions (see Matthew 14:17-19).  At any rate, this one act triggered both their physical and spiritual sight.  But just as soon as they recognized Jesus Luke said “he vanished out of their sight.”  The Lord disappeared.

B. Burning hearts (Luke 24:32-33).

1. (vs. 32).  Now convinced that they had been in the presence of the living Christ, “they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures?”  These two disciples thought about their experience with the risen Lord.  When Jesus had taught the Scriptures to them (see vss. 25-27), their hearts burned within.  He was no longer a stranger to them anymore.  He was Jesus, who was now alive.  Note: When God opens up the Word to us in a special way, it will burn into our hearts (minds) until we reconcile with His truth.  God’s Word speaks to our spirits until we respond.

2. (vs. 33).  At this point the two disciples felt the urge to share their experience with other disciples so “they rose up the same hour, and returned to Jerusalem, and found the eleven gathered together, and them that were with them.”  Wasting no time, the two disciples got up from the table and went back to Jerusalem to report what they had experienced to “the eleven gathered together” a reference to the Eleven Apostles.  The phrase “and them that were with them” indicates that there were other followers of Jesus present with the apostles. Acts 1:15 tells us that at this time there were about 120 believers in Jerusalem.

C. Belief confirmed (Luke 24:34-35).

1. (vs. 34).  When they returned to Jerusalem they found the apostles and those who were with them already rejoicing about the risen Lord “Saying, The Lord is risen indeed, and hath appeared to Simon.”  The reference to “Simon” is Simon Peter.  Paul also mentioned that Jesus appeared to Peter alone (see I Corinthians 15:5), but this appearance is not further described in Scripture (see I Corinthians 15:5).  According to John’s gospel, Jesus first appeared to Mary Magdalene after He rose from the dead (see John 20: 1-16).

2. (vs. 35).   Our final verse says “And they told what things were done in the way, and how he was known of them in breaking of bread.”  The two disciples from Emmaus then told the other disciples present about their own experiences with the risen Christ.  First, “what things were done in the way” refers to how Jesus opened up the Scriptures to them as they walked to Emmaus.  Second, they told “how he was known of them in breaking of bread.”  Here they were saying that at first they didn’t recognize Jesus, but after He broke bread with them, they knew it was the risen Lord.  The fact that Jesus was recognized by the “breaking of bread” should remind us of the spiritual significance of the Lord’s Supper, also called the breaking of bread in Scripture (see Acts 2:42; 20:7; I Corinthians 10:16).                       

VI. Conclusion.  The resurrection is the centerpiece of history and of our faith.  When we grasp this transforming truth, we will enthusiastically share it with others because it transforms lives.  Hope is only as good as the basis for it.  For the believer, hope is based on the Word of God. Yes, we can have misunderstandings at times and even forget what the Word says; yet the promise of the resurrection is plain for all to see.  As Christ has been raised, so too will all who are

The Privilege of Serving

                                                            Sunday School Lesson
                                 


Lesson: Luke 22:14-30                                                                                       
Golden Text: “But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve” (Luke 22:26).

INTRODUCTION.  In our lesson this week, Jesus teaches us about the privilege of serving others.  This is the foundational principle of our Christian faith, and Jesus set the example.  A major component of a life lived for Christ is service.  That’s true both here and now and in the coming kingdom.  The object of our service is twofold; we are to serve Christ, and we are to serve others.  This week’s lesson points us in that direction.

II. JESUS’ DESIRE (Luke 22:14-20). 

A. The fateful hour (Luke 22:14).  Our text begins with Luke writing “And when the hour was come, he sat down, and the twelve apostles with him.”  Jesus had earlier instructed Peter and John to prepare the Passover Feast (Luke 22:7-13).  When the time for the meal arrived, Jesus and the twelve apostles reclined at the table.  The phrase “And when the hour was come” in the context of our lesson simply refers to the time to eat the Passover.  In addition it could also refer to the time of His suffering to begin.  He was about to accomplish what He had come into the world to do---to purchase salvation for sinners by dying in their place on the cross.  Here Jesus’ twelve disciples who were handpicked by Him (see Luke 6:13-16) are called “apostles” which means “one sent forth with orders” (see Matthew 10:1-5; Mark 6:7-13; Luke 9:1-6).  The apostles were at the foundation level of the church that was established in Jesus’ name (see Matthew 16:13-19; I Corinthians 12:28; Ephesians 2:20).

B.  The future fulfillment (Luke 22:15-16).

1. (vs. 15).  As they all sat to eat, Luke writes “And he (Jesus) said unto them, With desire I have desired to eat this passover with you before I suffer.”  The words “desire” and “desired” translate one Greek word that has the idea of a strong or intense longing.  The men gathered around the table meant a great deal to Jesus so He indicated that He had an intense yearning to share this occasion with them as He said “before I suffer.”  The “Passover” was initiated in Egypt just before the Israelites were delivered from bondage (see Exodus chapter 12).  It would be a reminder of the placing of the blood of a lamb without blemish on the doorposts of the Hebrew homes.  When the Lord came to kill the first born in all of Egypt, if he saw the blood over the doorposts he would “passover” that home, and spare the firstborn, both man and beast.  Note: The Passover is a type of Christ our Redeemer (see Exodus 12:1-28; John 1:29; I Corinthians 5:6-7; I Peter 1:18-19).  The Passover lamb had to be without blemish and kept four days to make sure (see Exodus 12:5-6).  In the same sense our Lord’s public life, under hostile scrutiny, was the testing which proved His holiness (Luke 11:53-54; John 8:46; 18:38).  After the Passover lamb was set aside or tested, it was to be killed (see Exodus 12:6; John 12:24: Hebrews 9:22) and the blood must be applied (see Exodus 12:7).  The blood then being applied to the doorpost in Egypt and to our sins by Christ provided the perfect protection from judgment (see Exodus 12:13; Hebrews 10:10, 14: I John 1:7).  The believer in Christ is saved by the blood of “the Lamb slain from the foundation of the world” (Revelation 13:8) and is strengthened daily by feasting on the Word, the living Word--- Christ, and the written Word, the Scriptures.  In Judaism there is a disappointing lack of teaching about the Passover lamb, which should be the heart of the observance.  The lamb had to be slain, have its blood drained and placed on the doorposts, and then be roasted for the meal.  Unfortunately, these facts are omitted from the feast.  All there is of the lamb is a shank bone on the seder plate.  Clearly this illustrates that Judaism is blind to the real significance of the Passover. 

2.  (vs. 16).  In this verse, we see another reason why it was so important that Jesus share this moment with His disciples.  He said “For I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom of God.”  After this night, He would not share in this feast with them again until the feast found its fulfillment in the kingdom of God.  This is probably a reference to the marriage supper of the Lamb (see Revelation 19:6-9).

C.  The fruit of the vine (Luke 22:17-18).    

1. (vs. 17).  At this point Luke writes “And he (Jesus) took the cup, and gave thanks, and said, Take this, and divide it among yourselves.”  In the traditional Jewish Passover ritual, the family drinks four cups at various times during the ceremony.  Before drinking the first cup, these words are said: “Blessed be Thou, Lord our God, King of the world, who hast created the fruit of the vine.”  In this, His last Passover, Jesus took the cup, uttered the blessing, and then gave the cup to the disciples to drink.  They were still celebrating the Passover at this point.  Later, Jesus would institute the Lord’s Supper.               

2. (vs. 18).  After giving the first cup to the disciples to drink, Jesus said “For I say unto you, I will not drink of the fruit of the vine, until the kingdom of God shall come.”  Jesus told His disciples that He would not drink of the fruit of the vine again until He returned in His role as ruler of God’s kingdom (see Revelation 11:15).   

D. The final covenant (Luke 22:19-20).

1. (vs. 19).  Now Luke writes “And he (Jesus) took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body which is given for you: this do in remembrance of me.”  In the Passover meal, unleavened bread was eaten.  This was bread without yeast.  The bread was a reminder that the people of Israel had to leave Egypt in such a hurry that there was no time for their bread to rise.  In fact, they were told to eat it fully dressed with their staffs in their hands.  At this point Jesus instituted the Lord’s Supper giving new meaning to the bread.  Jesus took the bread, gave thanks to God, and then broke it before the disciples.  As He distributed it to His disciples, Jesus said “This is my body which is given for you.”  The bread represented His body which would be sacrificed on the cross in just a few hours.  Jesus told His disciples that they were to eat the bread “in remembrance of me.”  As Christians today eat the bread of the Lord’s Supper, we too, must remember Christ’s death until He comes again (see I Corinthians 11:23-26).  Failure to do so could result in sickness and even death (see I Corinthians 11:17-34).

2. (vs. 20).  In this verse Luke tells us that “Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you.”  After the meal was over, Jesus took another cup.  Just as He had placed new meaning on the bread, so He gave new meaning to the cup.  He said, “This cup is the new testament in my blood, which is shed for you.”  Jesus’ shed blood was the basis for a new relationship between God and man.  This “new testament” or covenant was prophesied by Jeremiah (see Jeremiah 31:31-34) and is discussed in detail in Hebrews chapters 8-10.  As blood ratified or confirmed the old covenant (see Exodus 24:1-8), so it would take blood to ratify the new covenant. 

III. JUDAS’ DECEPTION (Luke 22:21-23)

A.  The Revelation (Luke 22:21-22).

1. (vs. 21).  In the midst of this celebration Jesus abruptly said “But, behold, the hand of him that betrayeth me is with me on the table.”  Of course we now know that Judas was the betrayer.  However, a question arises about the Lord’s Supper.  Did Judas participate in it?  Christians believe that only the saved should share in the Lord’s Supper and according to Scripture, Judas was not saved, even though he was an apostle (see John 17:12).  In his greatly compressed account of the Last Supper, Luke didn’t mention when Judas left the group.  But John does.  Apparently Judas participated in the Passover meal but John in his account tells us that he left before the Lord’s Supper was instituted (see John 13:27-30).    

2. (vs. 22).  Still referring to His betrayer, Jesus continued to say “And truly the Son of man goeth, as it was determined: but woe unto that man by whom he is betrayed!”  With the phrase “And truly the Son of man goeth, as it was determined” Jesus made it clear that He was going to the cross just as it was decided in the eternal plan of God.  Nothing or no one could deter Him from that divine appointment.  God may use the sinful actions of people to accomplish the opposite of what they have intended.  However, God’s sovereign purpose does not mean that their sins are justified.  What Judas did was wrong, and he will have to answer to God for it.  Humans are accountable to God for what we do.  We cannot excuse our sins by saying that we were accomplishing God’s good purpose by our evil actions.  Note: For sure the Scriptures confirm that the events relating to the death of Christ were divinely appointed (see Acts 2:23).  They were planned by the Father, and foretold by the prophets (Psalms 41:9).  However, this does not excuse those whose own evil choices were used to carry out the plan of God for the redemption of humanity.  Therefore, Judas should not be seen as someone who was powerless, a mere pawn in the divine plan.  As we all do, he had real choices, and he was responsible before God for those choices.

B. The reflection (Luke 22:23).  At this point Luke says “And they began to enquire among themselves, which of them it was that should do this thing.”  Jesus’ revelation of a betrayer in their midst caused the disciples to wonder which of them might be the guilty party.  The disciples were baffled about the betrayer. Judas was not the obvious choice, as we might think.  After all he was the one to whom they entrusted their money (see John 12:1-6).  No one stood up and pointed an accusing finger at Judas.  Only he and Jesus knew the awful truth.  Even when he left the upper room (see John 13:26-30), the others were still unaware of Judas’ actions.  Note: We must remember that the name of the person who would betray Jesus is never prophesied; only that he would be a friend of Jesus (see Psalms 41:9).  This is why Jesus said in Luke 22:22, “Woe unto that man by whom he (Jesus) is betrayed.  Mark 14:21 says “Good were it for that man if he had never been born.”

IV. THE DISCIPLES’ DISPUTE (Luke 22:24-27)

A. Authority (Luke 22:24-25).    

1. (vs. 24).  Now Luke says “And there was also a strife among them, which of them should be accounted the greatest.”  This was not the first time that they had this debate (see Mark 9:33-37).  Notice that Luke says “And there was also a strife among them” indicating that this argument about who was the greatest among the disciples could have happened anytime during their celebration of the Passover meal and not necessarily at this point.  Note: From Luke’s account it appears that this dispute about greatness occurred soon after Jesus revealed that one of His disciples would betray Him.  However, it is unlikely that any of Jesus’ disciples would turn from His betrayal to arguing about greatness in the kingdom, especially Peter.  We must understand that Luke’s account was condensed and he was not an eyewitness to most of the things he wrote about.  He received most of his information from others who actually witnessed certain events (see Luke 1:1-4).  On the other hand, John was an eyewitness to what happened in the upper room and he places the disagreement about greatness prior to Jesus instituting the Lord’s Supper (see John 13:2-30) and Judas’ exit.

2. (vs. 25).  In response to His disciples’ question about greatness, Jesus answered “And he said unto them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors.”   Jesus grasped this teaching opportunity to communicate to the disciples a lesson they greatly needed to learn.  Jesus began by saying “The kings of the Gentiles exercise lordship over them” meaning that in the ancient world, kings used their power and wealth to control their subjects.  In addition, these kings wanted their subjects to think of them as “benefactors” or ones who had their subjects’ best welfare in mind when they really only cared about themselves. 

B. Humility (Luke 22:26-27). 

1. (vs. 26).  Jesus continued to say “But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve.”  Jesus affirmed that his disciples must not be like the kings of the Gentiles He had just mentioned.  Instead Jesus said to His disciples “he that is greatest among you, let him be as the younger.”  In referring to “the younger” Jesus meant His disciples must be humble, demonstrating humility.  He then said if any of His disciples wanted to be “chief,” that disciple must “serve.”  Instead of aspiring to greatness, true Disciples of Christ aspire to serve others.  Greatness is not determined by how many people serve you, but by how many people you serve.  Since this is true, everyone can be the greatest in Christ’s kingdom.

2. (vs. 27).  To reinforce His lesson on servant-hood, Jesus asked two rhetorical questions.  He asked His disciples “For whether is greater, he that sitteth at meat, or he that serveth? is not he that sitteth at meat? but I am among you as he that serveth.”  The answer was obvious to the disciples.  Clearly the guests at the meal have higher status than those who serve them.  Anyone could see that!  However, Jesus then proceeded to turn the expected answer on its head.  He said “but I am among you as he that serveth.”  Note: As we noted in the commentary of verse 24, this portion of the events in the upper room most likely happened before Christ instituted the Lord’s Supper and before Judas departed to complete his betrayal of Jesus.  At that time according to John’s gospel (see John 13:1-20), Jesus gave His disciples a vivid object lesson.  Taking the place customarily filled by a servant, Jesus went around the table and washed the feet of His disciples.  After doing this, He told them “If I then, your Lord and Master, have washed your feet; ye also ought to wash one another's feet. For I have given you an example, that ye should do as I have done to you” (John 13:14-15).



V. THE DISCIPLES’ DOMINION (Luke 22:28-30)

A. Reliability (Luke 22:28).  Despite, the disciples’ need for this important lesson on servant-hood, Jesus also knew they needed reassurance.  His death the next day would be a powerful blow to their confidence.  So in this verse Jesus said “Ye are they which have continued with me in my temptations.”  Although these men had their faults, Jesus recognized the fact that they had been with Him through the good and the bad.  The word “temptations” here refers to “trials” and not what we normally think of as temptations.


B. Reward (Luke 29-30).
1. (vs. 29).  Jesus went on to say “And I appoint unto you a kingdom, as my Father hath appointed unto me.”  Like the saints of all ages, the twelve disciples will share in Christ’s kingdom (see II Timothy 2:12; Revelation 5:10). 
2. (vs. 30).   Continuing to tell His disciples about the kingdom reign that awaited them, Jesus said “That ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel.”  During the kingdom reign of Christ on earth (also called the millennial reign) according to Matthew 19:28, the kingdom will be administered over Israel through the apostles (see Revelation 20:4-6) according to the ancient theocratic judgeship (see Judges 2:18).  This also indicates how the promise of Isaiah 1:26 will be fulfilled when the kingdom is set up.

                                

VI. Conclusion.  The pathway to greatness in the kingdom is the pathway to service.  Christian character is best revealed through Christian service.  Jesus set the example of true humility and service for us.  His death was the ultimate act of service for us.  This lesson should challenge us all to step downward and serve others.