Category: Snapshots (Page 22 of 45)

Psalm 78:23-29¹NIV New International Version Translations
23 Yet he gave a command to the skies above and opened the doors of the heavens; 24 he rained down manna for the people to eat, he gave them the grain of heaven. 25 Men ate the bread of angels; he sent them all the food they could eat. 26 He let loose the east wind from the heavens and led forth the south wind by his power. 27 He rained meat down on them like dust, flying birds like sand on the seashore. 28 He made them come down inside their camp, all around their tents. 29 They ate till they had more than enough, for he had given them what they craved.

Background

This psalm is historical; it is a narrative of the great mercies God had bestowed upon Israel, the great sins that had provoked God, and the many tokens of His displeasure the Israelites had been under for their sins. The psalmist began, in the foregoing psalm, to relate God’s wonders of old, for his own encouragement in a difficult time; there he broke off abruptly, but here resumes the subject, for the edification of the church, and enlarges much upon it, showing not only how good God had been to them, which was an earnest of further finishing mercy, but how basely they had conducted themselves towards God, which justified him in correcting them as he did at this time, and forbade all complaints. Verses 23 to 29 remind the Israelites of the provisions for them when they wandered in the wilderness.

Biblical Truths and Theology²Matthew Henry’s Commentaries

God had given them undeniable proofs of his power, not only on earth, but from heaven above; for he commanded the clouds from above, as one that had created them and commanded them into being; he made them do what pleased Him. Usually by their showers clouds contribute to the earth’s producing corn; but now, when God so commanded them, they showered down corn themselves, which is therefore called here the corn of heaven or manna; for heaven can do the work without the earth, but not the earth without heaven. God, who has the key of the clouds, opened the doors of heaven, and that is more than opening the windows.

To all that by faith and prayer ask, seek, and knock, these doors shall at any time be opened; for the God of heaven is rich in mercy to all that call upon Him. He not only keeps a good house, but keeps open house. Justly might God take it ill that they should distrust Him when He had been so very kind to them that he had rained down manna upon them to eat, substantial food, daily, duly, enough for all, enough for each. Man did eat angels’ food, such as angels, if they had occasion for food, would eat and be thankful for; or rather such as was given by the ministry of angels, and such as descended from the dwelling of angels. Every one, even the least child in Israel, did eat the bread of the mighty; the weakest stomach could digest it, and yet it was so nourishing that it was strong meat for strong men. And, though the provision was so good, yet they were not stinted, nor ever reduced to short allowance; for he sent them meat to the full.

If they gathered little, it was their own fault; and yet even then they had no lack. The daily provision God makes for us, and has made ever since we came into the world, though it has not so much of miracle as this, has no less of mercy.

Items for Discussion

• How do you personally relate to the story of manna from heaven?
• How would we describe the miracle literally and how would we describe it figuratively?
• In what ways does God still provide manna from heaven?
• What are some of the modern day forms of manna?
• How should we relate to this story as modern day Christians?

 

Acts 9:26-31
26 When he came to Jerusalem, he tried to join the disciples, but they were all afraid of him, not believing that he really was a disciple. 27 But Barnabas took him and brought him to the apostles. He told them how Saul on his journey had seen the Lord and that the Lord had spoken to him, and how in Damascus he had preached fearlessly in the name of Jesus. 28 So Saul stayed with them and moved about freely in Jerusalem, speaking boldly in the name of the Lord. 29 He talked and debated with the Grecian Jews, but they tried to kill him. 30 When the brothers learned of this, they took him down to Caesarea and sent him off to Tarsus. 31 Then the church throughout Judea, Galilee and Samaria enjoyed a time of peace. It was strengthened; and encouraged by the Holy Spirit, it grew in numbers, living in the fear of the Lord.

Background³From Wikipedia

Barnabas was an early Christian mentioned in the New Testament. His Hellenic Jewish parents called him Joseph but when he sold all his goods and gave the money to the apostles in Jerusalem, they gave him a new name: Barnabas, which means huios parakleseos “son of exhortation,” see Acts 11:23) and means a prophet in the primitive Christian sense of the word (see Acts 13:1; 15:32). His feast day is June 11. or ‘man of encouragement.’

In many English translations of the Bible, including the New International Version (NIV), King James Version (KJV), and New American Standard Bible (NASB), Barnabas is called an apostle. In Acts 14:14 of these translations, he is listed ahead of Paul, “Barnabas and Paul,” instead of “Paul and Barnabas;” both men being described as apostles.

Barnabas is one of the first prophets and teachers of the church at Antioch (Acts 13:1). Luke speaks of him as a “good man” (11:24). He was born of Jewish parents of the tribe of Levi. His aunt was the mother of John, surnamed Mark (Colossians 4:10), widely assumed to be the same Mark as the person traditionally believed to be the author of the Gospel of Mark. He was a native of Cyprus, where he possessed land (Acts 4:36, 37), which he sold, and gave the proceeds to the church in Jerusalem. When Paul returned to Jerusalem after his conversion, Barnabas took him and introduced him to the apostles (9:27); it is possible that they had been fellow students in the school of Gamaliel.

The prosperity of the church at Antioch led the apostles and brethren at Jerusalem to send Barnabas there to superintend the movement. He found the work so extensive and weighty that he went to Tarsus in search of Paul to assist him. Paul returned with him to Antioch and labored with him for a whole year (Acts 11:25, 26). At the end of this period, the two were sent up to Jerusalem (AD 44) with the contributions the church at Antioch had made for the poorer members of the Jerusalem church (11:28-30).

At Salamis in 61 AD, Barnabas was stoned to death, allegedly by Jews and at the time of his death he was carrying a copy of the Gospel of Saint Matthew he’d copied by hand. He is venerated as the Patron Saint of Cyprus.

Biblical Truths and Theology⁴Barnes’ Notes

Verse 26. Came to Jerusalem. It is probable that he then went immediately to Jerusalem, Galatians 1:18. This was three years after his conversion.

To join. To become connected with them as their fellow Christian.

But they were all afraid of him. Their fear, or suspicion, was excited probably on these grounds:

1. They remembered Paul’s former violence against Christians. They had an instinctive shrinking from him, and suspicion of the man that had been so violent a persecutor.
2. He had been absent three years. If they had not heard of him during that time, they would naturally retain much of their old feelings towards him. If they had, they might suspect the man who had not returned to Jerusalem; who had not before sought the society of other Christians; and who had spent that time in a distant country, and among strangers. It would seem remarkable that he had not at once returned to Jerusalem and connected himself with the apostles. But the sacred writer does not justify the fears of the apostles. He simply records the fact of their apprehension. It is not unnatural, however, to have doubts respecting an open and virulent enemy of the gospel who suddenly professes a change in favor of it. The human mind does not easily cast off suspicion of some unworthy motive, and open itself at once to entire confidence. When great and notorious sinners profess to be converted–men who have been violent, or artful, or malignant– it is natural to ask whether they have not some unworthy motive still in their professed change. Confidence is a plant of slow growth, and starts up not by a sudden profession, but by a course of life which is worthy of affection and of trust.

A disciple. A sincere Christian.

Verse 27. But Barnabas. Barnabas was of Cyprus, not far from Tarsus, and it is not improbable that he had been before acquainted with Saul.

To the apostles. To Peter and James, Galatians 1:18,19. Probably the other apostles were at that time absent from Jerusalem.

And told them, etc. It may seem remarkable that the apostles at Jerusalem had not before heard of the conversion of Saul. The following considerations may serve in some degree to explain this:

1. It is certain that travel between different countries was then much more difficult than it is now. There were no posts; no public conveyances; nothing that corresponded with our modes of intercourse between one part of the world and another.
2. There was at this time a state of animosity, amounting to hostility, subsisting between Herod and Aretas. Herod the tetrarch had married the daughter of Aretas, king of Arabia, and had put her away. The result of this was a long misunderstanding between them, and a war; and the effects of that war might have been to interrupt the communication very much throughout all that country.
3. Though the Jews at Jerusalem might have heard of the conversion of Saul, yet it was for their interest to keep it a secret, and not to mention it to Christians. But,
4. Though the Christians who were there had heard of it, yet it is probable that they were not fully informed on the subject; that they had not had all the evidence of his conversion which they desired; and that they looked with suspicion on him. It was therefore proper that they should have a full statement of the evidence of his conversion; and this was made by Barnabas.

Verse 28. Sayed with them, etc. That is, he was admitted to their friendship, and recognized as a Christian and an apostle. The time during which he then remained at Jerusalem was, however, only fifteen days, Galatians 1:18.

Verse 29. He talked and debated. He openly defended the doctrine that Jesus was the Messiah.

(Verse 28 – In the name) By the authority of the Lord Jesus.

The Grecian Jews. The word Grecians means, that he not only maintained that Jesus was the Christ in the presence of those Jews who resided at Jerusalem, and who spoke the Hebrew language, but also before those foreign Jews, who spoke the Greek language, and who had come up to Jerusalem. They would be as much opposed to the doctrine that Jesus was the Christ, as those who resided in Jerusalem.

Verse 30. And sent him off to Tarsus. This was his native city. It was in Cilicia, where Paul doubtless preached the gospel. Galatians 1:21: “Afterwards I came into the regions of Syria and Cilicia.”

Verse 31. A time of peace. That is, the persecutions against Christians ceased. Those persecutions had been excited by the opposition made to Stephen (Acts 11:19) they had been greatly promoted by Saul, Acts 8:3 and had extended, doubtless, throughout the whole land of Palestine. The precise causes of this cessation of the persecution are not known. Probably they were the following:

1. It is not improbable that the great mass of Christians had been driven into other regions by these persecutions.
2. He who had been most active in exciting the persecution, who was, in a sort, its leader, and who was best adapted to carry it on, had been converted. He had ceased his opposition; and even he now was removed from Judea. All this would have some effect in causing the persecution to subside.
3. But it is not improbable that the civil state of things in Judea contributed much to turn the attention of the Jews to other matters. The effect of this consternation in diverting their minds from the Christians can be easily conceived. The prospect that the images of the Roman emperor were about to be set up by violence in the temple, or that, in case of resistance, death or slavery was to be their portion; the advance of a large army to execute that purpose; all tended to throw the nation into alarm. By the providence of God, therefore, this event was permitted to occur to divert the attention of bloody-minded persecutors from a feeble and a bleeding church. Anxious for their own safety, the Jews would cease to persecute the Christians; and thus, by the conversion of the main instrument in persecution, and by the universal alarm for the welfare of the nation, the trembling and enfeebled church was permitted to obtain repose. Thus ended the first general persecution against Christians, and thus effectually did God show that he had power to guard and protect his chosen people.

All Judea, etc. These three places included the land of Palestine. The formation of churches in Galilee is not expressly mentioned before this; but there is no improbability in supposing that Christians had traveled there, and had preached the gospel. The formation of churches in Samaria is expressly mentioned in Acts 8:5.

Were strengthened. Were built up, increased, and strengthened. See Romans 14:19; 15:2; 1 Corinthians 8:1.

In the fear of the Lord. Fearing the Lord; with reverence for him and his commandments. This expression is often used to denote piety in general, 2 Chronicles 19:7; Job 28:28; Psalms 19:9; 111:10; Proverbs 1:7; 9:10; 13:13.

Items for Discussion

• What was Barnabas’ relationship to Paul (use these categories: a protégée; a peer; a mentor)?
• Paul was the ultimate Christian evangelist. Why did Paul need Barnabas?
• Who is your Barnabas?
• What is missing in someone’s spiritual development when they do not have an accountability partner?
• What are the attributes of a good accountability partner?

Discussion Challenge

• What can the modern church do to develop an interest in accountable relationships?

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  NIV New International Version Translations
• 2
  Matthew Henry’s Commentaries
• 3
  From Wikipedia
• 4
  Barnes’ Notes

Psalm 18:1-6; 16-19¹NIV New International Version Translations
1 I love you, O LORD, my strength. 2 The LORD is my rock, my fortress and my deliverer; my God is my rock, in whom I take refuge. He is my shield and the horn of my salvation, my stronghold. 3 I call to the LORD, who is worthy of praise, and I am saved from my enemies. 4 The cords of death entangled me; the torrents of destruction overwhelmed me. 5 The cords of the grave coiled around me; the snares of death confronted me. 6 In my distress I called to the LORD; I cried to my God for help. From his temple he heard my voice; my cry came before him, into his ears.

16 He reached down from on high and took hold of me; he drew me out of deep waters. 17 He rescued me from my powerful enemy, from my foes, who were too strong for me. 18 They confronted me in the day of my disaster, but the LORD was my support. 19 He brought me out into a spacious place; he rescued me because he delighted in me.

Background

The Psalms are prayers, praises and prophecies set to music. In other words they are sacred instructional songs. In Hebrew the Book of Psalms is called the Book of Praises. David was “a man after God’s own heart,” (1 Sam.13:14) not because he was perfect, or exceptionally intelligent or generous; but because he recognized and appreciated the true worth of Israel’s God Jehovah and was not ashamed to testify to this knowledge in public. David was totally won over to Yahweh’s side. His songs are a record of prayer and praise amidst the most trying circumstances. So enthusiastic was he about his Maker that he personally composed some 73 psalms! You can be certain that for the past 2500 years somewhere on earth a song by King David is sung every Sabbath day. David is the greatest song writer this world has ever seen.

Biblical Truths and Theology²Matthew Henry’s Commentaries

David makes a threefold declaration:

I love you, O LORD, my strength. (verse 1)

I call to the LORD, who is worthy of praise, and I am saved from my enemies. (verse 3)

For I have kept the ways of the LORD; I have not done evil by turning from my God. (verse 21)

The Lord responses:

The LORD has rewarded me according to my righteousness, according to the cleanness of my hands in his sight. (verse 24)

Items for Discussion

• What was David’s response to trouble or problems?
• Why was David’s prayer successful? Or another way to put it, why does God answer some prayers like David’s and leave millions of other prayers unanswered?
  • Look at Acts 10:34-35; God has no favorites
  • Look also at Verses 20-25 for answers
  •  David obeyed God’s law
  •  David was humble before God
•  NOTE: Success in prayer may very well come in direct proportion to the supplicant’s personal holiness. In other words, the more holy, righteous and humble a person is, the more likely prayers their prayers may be answered.
• Why might a musical prayer show more of the true motives of the heart than a silent prayer?
• How is one humble before God?

 

I Peter 2:9-12
9 But you are a chosen people, a royal priesthood, a holy nation, a people belonging to God, that you may declare the praises of him who called you out of darkness into his wonderful light. 10 Once you were not a people, but now you are the people of God; once you had not received mercy, but now you have received mercy. 11 Dear friends, I urge you, as aliens and strangers in the world, to abstain from sinful desires, which war against your soul. 12 Live such good lives among the pagans that, though they accuse you of doing wrong, they may see your good deeds and glorify God on the day he visits us.

Background³From Wikipedia

The writer of 1 Peter is determined by itself, the claim to be “Peter, an apostle of Jesus Christ” in the opening sentence. This conclusion is supported further by the letters assertion that he was a “fellow elder and witness of the sufferings of Christ” (1 Peter 5:1). Confusion in this matter comes from the use of an amanuensis⁴One who is employed to take dictation or to copy manuscript by the name of Silvanus (1 Peter 5:12). He calls John Mark “Mark my son” (1 Peter 5:13).

Peter and his wife moved into a large house in Capernaum. Their home was a very short walk from the beautiful Sea of Galilee. His father was named John, with whom he worked as a fisherman along with his brother Andrew. Andrew introduced Peter to Jesus. Peter was the first apostle chosen and is always named first in the lists (see Mt 10:2-4; Mk 3:16-19; Lu 6:14-16; Ac 1:13, 14). He was also one of the inner circle of three (see Mk 5:37; 17:1; Mk 9:2; Lu 8:51; 9:28).

Peter was a bold, impulsive, energetic, tender-hearted leader of men. He was first to confess his faith at Caesarea Philippi (Mt 16:16). He was quick to rebuke Christ after He foretold His crucifixion (Mt 16:22). He insisted he was willing to go to prison and death for his Lord (Luke 22:34). He spoke for the twelve apostles during the teaching on the Bread of Life (Joh 6:66-69). He cut off the ear of Malchus (John 18:10). The same night he denied His Lord. Nevertheless, he was restored and allowed to preached a sermon on Pentecost (Ac 2:14-40). Later, he raised Dorcas from the dead (see Ac 9:36-41) and subsequently to the Gentile household of Cornelius (Ac 10, 11). Although he had moments of vacillation, he had an absolute trust in Christ. He had faults to overcome but he was sharp, perceptive and quick to yield in obedience to the Lord’s will.

The NT gives very little history of him after about 50 AD. Luke’s last mention of him is in Acts 15. In that reference, we see him at Jerusalem as he stands up to recount the first conversion of Gentiles, contending that the yoke of the law should not be placed upon their necks (Ac 15:10). After the close of the book of Acts, Peter is mentioned in Scripture, sometimes as Cephas, in 1 Corinthians 1:12; 3:22; 9:5; 15:5; Galatians 1:18; 2:9 and 1, 2 Peter.

Biblical Truths⁵Barnes’ Notes

Verse 9. But you are a chosen people. In contradistinction from those who, by their disobedience, had rejected the Savior as the foundation of hope. The people of God are often represented as his chosen or elected people.

A royal priesthood. The meaning of this is, probably, that they “at once bore the dignity of kings, and the sanctity of priests.”–Doddridge. “And hath made us kings and priests unto God.” See also Isaiah 61:6: “But ye shall be named priests of the Lord; men shall call you ministers of our God.” It may be, however, that the word royal is used only to denote the dignity of the priestly office which they sustained, or that they constituted, as it were, an entire nation or kingdom of priests. They were a kingdom over which he presided, and they were all priests; so that it might be said they were a kingdom of priests–a kingdom in which all the subjects were engaged in offering sacrifice to God. The expression appears to be taken from Exodus 19:6

An holy nation. This is also taken from Exodus 19:6. The Hebrews were regarded as a nation consecrated to God; and now that they were east off or rejected for their disobedience, the same language was properly applied to the people whom God had chosen in their place –the Christian church.

A people belonging to God. They were distinguished from others, or were singular, they had been bought or redeemed. Both these things are so, but neither of them expresses the exact sense of the original. The Greek (\~laov eiv peripoihsin\~) means, “a people for a possession;” that is, as pertaining to God. They are a people which he has secured as a possession, or as his own; a people, therefore, which belong to him, and to no other.

That you may declare the praises of him. The Greek word (\~areth\~) means properly good quality, excellence of any kind. It means here the excellences of God–his goodness, his wondrous deeds, or those things which make it proper to praise him. This shows one great object for which they were redeemed. It was that they might proclaim the glory of God, and keep up the remembrance of his wondrous deeds in the earth. This is to be done

1. by proper ascriptions of praise to him in public, family, and social worship;
2. by being always the avowed friends of God, ready ever to vindicate his government and ways;
3. by endeavoring to make known his excellences to all those who are ignorant of him; and
4. by such a life as shall constantly proclaim his praise–as the sun, the moon, the stars, the hills, the streams, the flowers do, showing what God does. The consistent life of a devoted Christian is a constant setting forth of the praise of God, showing to all that the God who has made him such is worthy to be loved.

Who called you out of darkness into his wonderful light. Darkness is the emblem of ignorance, sin, and misery, and refers here to their condition before their conversion; light is the emblem of the opposite, and is a beautiful representation of the state of those who are brought to the knowledge of the gospel. The idea is, that the light of the gospel was such as was unusual, or not to be found elsewhere, as that excites wonder or surprise which we are not accustomed to see. The primary reference here is, undoubtedly, to those who had been heathens, and to the great change which had been produced by their having been brought to the knowledge of the truth as revealed in the gospel; and, in regard to this, no one can doubt that the one state deserved to be characterized as darkness, and the other as light. The contrast was as great as that between midnight and noonday. But what is here said is substantially correct of all who are converted, and is often as strikingly true of those who have been brought up in Christian lands, as of those who have lived among the heathen. The change in conversion is often so great and so rapid, the views and feelings are so different before and after conversion, that it seems like a sudden transition from midnight to noon. In all cases also, of true conversion, though the change may not be so striking, or apparently so sudden, there is a change of which this may be regarded as substantially an accurate description. In many cases the convert can adopt this language in all its fullness, as descriptive of his own conversion; in all cases of genuine conversion it is true that each one can say that he has been called from a state in which his mind was dark to one in which it is comparatively clear.

Verse 10. Once you were not a people. That is, who formerly were not regarded as the people of God. There is an allusion here to the passage in Hosea 2:23, “And I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.” It is, however, a mere allusion, such as one makes who uses the language of another to express his ideas, without meaning to say that both refer to the same subject. In Hosea, the passage refers evidently to the reception of one portion of the Israelites into favor after their rejection; in Peter, it refers mainly to those who had been Gentiles, and who had never been recognized as the people of God. The language of the prophet would exactly express his idea, and he therefore uses it without intending to say that this was its original application.

Had not obtained mercy. That is, who had been living unpardoned, having no knowledge of the way by which sinners might be forgiven, and no evidence that your sins were forgiven. They were then in the condition of the whole heathen world, and they had not then been acquainted with the glorious method by which God forgives iniquity.

Verse 11. Dear friends, I urge you, as aliens and strangers. On the word rendered strangers, (\~paroikouv\~,) where it is rendered foreigners. It means, properly, one dwelling near, neighboring; then a by-dweller, a sojourner, one without the rights of citizenship, as distinguished from a citizen; and it means here that Christians are not properly citizens of this world, but that their citizenship is in heaven, and that they are here mere sojourners. For our conversation [citizenship] is in heaven.” On the word rendered pilgrims, (\~parepidhmouv\~,) See Barnes “1 Peter 1:1”; See Barnes “Hebrews 11:13”. An Alien, properly, is one who travels to a distance from his own country to visit a holy place, or to pay his devotion to some holy object; then a traveler, a wanderer. The meaning here is, that Christians have no permanent home on earth; their citizenship is not here; they are mere sojourners, and they are passing on to their eternal home in the heavens. They should, therefore, act as become such persons; as sojourners and travelers do. They should not:

1. regard the earth as their home.
2. They should not seek to acquire permanent possessions here, as if they were to remain here, but should act as travelers do, who merely seek a temporary lodging, without expecting permanently to reside in a place.
3. hey should not allow any such attachments to be formed, or arrangements to be made, as to impede their journey to their final home, as pilgrims seek only a temporary lodging, and steadily pursue their journey.

Even while engaged here in the necessary callings of life–their studies, their farming, their merchandize–their thoughts and affections should be on other things. One in a strange land thinks much of his country and home; a pilgrim, much of the land to which he goes; and even while his time and attention may be necessarily occupied by the arrangements needful for the journey, his thoughts and affections will be far away.

We should not encumber ourselves with much of this world’s goods. Many professed Christians get so many worldly things around them, that it is impossible for them to make a journey to heaven. They burden themselves as no traveler would, and they make no progress. A traveler takes along as few things as possible; and a staff is often all that a pilgrim has. We make the most rapid progress in our journey to our final home when we are least encumbered with the things of this world.

Abstain from sinful desires. Such desires and passions as the carnal appetites prompt to. See Barnes “Galatians 5:19”, seq., a sojourner in a land, or a pilgrim, does not give himself up to the indulgence of sensual appetites, or to the soft pleasures of the soul. All these would hinder his progress, and turn him off from his great design.

Which war against your soul. The meaning is, that indulgence in these things makes war against the nobler faculties of the soul; against the conscience, the understanding, the memory, the judgment, the exercise of a pure imagination. Comp. Galatians 5:17. There is not a faculty of the mind, however brilliant in itself, which will not be ultimately ruined by indulgence in the carnal propensities of our nature. The effect of intemperance on the noble faculties of the soul is well known; and alas, there are too many instances in which the light of genius, in those endowed with splendid gifts, at the bar, in the pulpit, and in the senate, is extinguished by it, to need a particular description. But there is one vice pre-eminently, which prevails all over the heathen world, and extensively in Christian lands, which more than all others, blunts the moral sense, pollutes the memory, defiles the imagination, hardens the heart, and sends a withering influence through all the faculties of the soul.

Verse 12. Live such good lives. That is, lead upright and consistent lives.

Among the pagans. The heathen by whom you are surrounded, and who will certainly observe your conduct. “That ye may walk honestly towards them that are without.” Comp. Romans 13:13.

That, though they accuse you of doing wrong. Gr., \~en w\~–in what; either referring to time, and meaning that at the very time when they speak against you in this manner they may be silenced by seeing your upright lives; or meaning in respect to which–that is, that in respect to the very matters for which they reproach you they may see by your meek and upright conduct that there is really no ground for reproach. It should be true that at the very time when the enemies of religion reproach us, they should see that we are actuated by Christian principles, and that in the very matter for which we are reproached we are conscientious and honest.

They may see your good deeds and glorify God. Gr., “which they shall closely or narrowly inspect.” The meaning is, that upon a close and narrow examination, they may see that you are actuated by upright principles, and ultimately be disposed to do you justice. It is to be remembered that the heathen were very little acquainted with the nature of Christianity; and it is known that in the early ages they charged on Christians the most abominable vices, and even accused them of practices at which human nature revolts. The meaning of Peter is, that while they charged these things on Christians, whether from ignorance or malice, they ought so to live as that a more full acquaintance with them, and a closer inspection of their conduct, would disarm their prejudices, and show that their charges were entirely unfounded. The truth taught here is, that our conduct as Christians should be such as to bear the strictest scrutiny; such that the closest examination will lead our enemies to the conviction; that we are upright and honest. This may be done by every Christian; this his religion solemnly requires him to do.

Glorify God. Honor God; that is, that they may be convinced by your conduct of the pure and holy nature of that religion which he has revealed, and be led also to love and worship him

On the day he visits us. Many different opinions have been entertained of the meaning of this phrase, some referring it to the Day of Judgment; some to times of persecution; some to the destruction of Jerusalem; and some to the time when the gospel was preached among the Gentiles, as a period when God visited them with mercy. The word visitation (\~episkoph\~,) means the act of visiting or being visited for any purpose, usually with the notion of inspecting conduct, of inflicting punishment, or of conferring favors. Comp. Matthew 25:36,43; Luke 1:68,78; 7:16; 19:44. In the sense of visiting for the purpose of punishing, the word is often used in the Septuagint for the Heb. \^HEBREW\^, (pakad,) though there is no instance in which the word is so used in the New Testament, unless it is in the verse before us. The “visitation” here referred to is undoubtedly that of God; and the reference is to some time when he would make a “visitation” to men for some purpose, and when the fact that the Gentiles had narrowly inspected the conduct of Christians would lead them to honor him. The only question is, to what visitation of that kind the apostle referred. The prevailing use of the word in the New Testament would seem to lead us to suppose that the “visitation” referred to was designed to confer favors rather than to inflict punishment, and indeed the word seems to have somewhat of a technical character, and to have been familiarly used by Christians to denote God’s coming to men to bless them; to pour out his Spirit upon them; to revive religion. This seems to me to be its meaning here; and, if so, the sense is, that when God appeared among men to accompany the preaching of the gospel with saving power, the result of the observed conduct of Christians would be to lead those around them to honor him by giving up their hearts to him; that is, their consistent lives would be the means of the revival and extension of true religion.

Items for Discussion

• Why is it so hard to think and talk about the end times?
• Do people believe there will be end times?
• What is wrong with too much focus on the end times?
• What is the message of Christ and our God about what our focus should be on?
• What is the roll of the church in removing concerns but preparing people?
• How do we as believers live in an imperfect world, have a positive effect on it but not let it negatively affect us?

Discussion Challenge

• Paul’s sermon title is interesting. What does Peek-a-boo mean and how might this relate to our lesson today?

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  NIV New International Version Translations
• 2
  Matthew Henry’s Commentaries
• 3
  From Wikipedia
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  One who is employed to take dictation or to copy manuscript
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  Barnes’ Notes

Psalm 146¹NIV New International Version Translations
1 Praise the LORD. Praise the LORD, O my soul. 2 I will praise the LORD all my life; I will sing praise to my God as long as I live. 3 Do not put your trust in princes, in mortal men, who cannot save. 4 When their spirit departs, they return to the ground; on that very day their plans come to nothing. 5 Blessed is he whose help is the God of Jacob, whose hope is in the LORD his God, 6 the Maker of heaven and earth, the sea, and everything in them—the LORD, who remains faithful forever. 7 He upholds the cause of the oppressed and gives food to the hungry. The LORD sets prisoners free, 8 the LORD gives sight to the blind, the LORD lifts up those who are bowed down, the LORD loves the righteous. 9 The LORD watches over the alien and sustains the fatherless and the widow, but he frustrates the ways of the wicked. 10 The LORD reins forever, your God, O Zion, for all generations. Praise the LORD.

Background

The last 5 psalms are called the The Hallelujah Psalms. This is because they all start and end with the Hebrew word “Halelujah”. The Jews spoke the Hebrew language and wrote their psalms in Hebrew. “Halel” means “praise”, or “tell someone that they are very great”. The “u” means “you” … all of you! “Jah” is one of God’s names. Most Bibles translate it LORD with 4 capital letters. It has a meaning and a use. The meaning may be that he will always be alive. The use is as a covenant name. A covenant is when two people (or groups of people) agree. Here, God agrees to love and give help to his people. And his people agree to love and obey him. Bible translators do not often translate the word “halelujah” into another language. Usually we spell it “hallelujah”, but the Hebrew word is “halelujah”.

We do not know who wrote Psalms 146-150. And we do not know when they wrote them. Most Bible students think that the psalmist wrote them for the new temple in Jerusalem. The psalmist was the person that wrote the psalms. For half of the psalms David was the psalmist. But there were many other psalmists, most of them after David died. Some Bible students think that maybe Ezra or Nehemiah was the psalmist for Psalms 146-150. The temple was God’s house in Jerusalem. Enemies destroyed it 600 years before Jesus came to the earth. But 70 years after the army of Babylon destroyed it, the Jews built it again. They made the Book of Psalms at this time to use in their new temple.

Biblical Truths²http://www.easyenglish.info/psalms/psalm146-taw.htm

Verses 1-2. Many Bibles translate “myself” as “soul”. The soul is the part of us that lives when our bodies die. We say “praises” when we praise someone, (or tell them that they are very great).

Verses 3-4 tell us not to trust in human leaders. “Trust (in) someone” means “believe that someone will do as they have promised”. In the psalmist’s time, “leaders” meant kings and rulers. For us it means everyone with authority. Many leaders do what they have promised. But some do not. But none of them can give us help after we die. Only God can do that. That is why we must trust only in God. In verse 3, the psalmist maybe thought “save” meant “give help while we are alive”. Now, for Christians, it means “give help after we die”. It means that God will save us so that our souls will not die.

Verses 5-6 The God of Jacob may mean the God of the people of Israel; but it may mean just the God of the man Jacob. But that God is the LORD. He gives help to people that ask him for it.

Verses 7-9. Oppressed people are people that stronger people are not kind to. The stronger people make the weaker people work for them. They do not pay them much money for the work. Also, the oppressed people are not free to do what they want to do. So, they are often hungry. And they feel that life is like being in a prison. A blind person cannot see. But God will help people like this, if they ask him. In verse 8, the word “righteous” here means God’s people. The word “righteous” itself means “very, very good”. Only God is really righteous. But he says his own people are righteous too. He makes them righteous because he is with them. In verse 9, “protects strangers” means “does not let anyone hurt strangers”. These strangers were people from foreign countries. They lived in the country round Jerusalem. Today we would call them aliens or perhaps refugees. God also protects children that have no fathers. And he protects widows (women whose husbands have died). God does not protect, or send help, to wicked people.

Verse 10. The LORD will always be king! Again, for Christians this means something else than it does for the psalmist. Jesus is the Lord who will always be king. Zion could be a name for his new people, the Church. Jesus will come back to the earth as king, one day. Then everybody will see that this psalm is true.

Items for Discussion

• Who are the oppressed people of today? (In the U.S., in the world)
• What is the connection between the gifts of our God and the believer’s behavior?
• This psalm states that the Lord sets prisoners free—does the Lord love any prisoner enough to just set them all free? If so, do we have the right to put someone in prison?
• How is it that the world places their trust in mortal men?
• How is it that the Church places their trust in mortal men?
• What does this psalm say about the fairness of our God?
• What hope do you receive when you hear this psalm?

 

Acts 10:34-43
34 Then Peter began to speak: “I now realize how true it is that God does not show favoritism 35 but accepts men from every nation who fear him and do what is right. 36 You know the message God sent to the people of Israel, telling the good news of peace through Jesus Christ, who is Lord of all. 37 You know what has happened throughout Judea, beginning in Galilee after the baptism that John preached—38 how God anointed Jesus of Nazareth with the Holy Spirit and power, and how he went around doing good and healing all who were under the power of the devil, because God was with him. 39 “We are witnesses of everything he did in the country of the Jews and in Jerusalem. They killed him by hanging him on a tree, 40 but God raised him from the dead on the third day and caused him to be seen. 41 He was not seen by all the people, but by witnesses whom God had already chosen—by us who ate and drank with him after he rose from the dead. 42 He commanded us to preach to the people and to testify that he is the one whom God appointed as judge of the living and the dead. 43 All the prophets testify about him that everyone who believes in him receives forgiveness of sins through his name.”

Background³From Wikipedia (repeated from September 3, 2006 Lesson)

In chapter 6 we saw how the first Greek speaking Christian congregation was formed. But these were all Jews. The men were circumcised, and they kept the kosher food laws and the Old Testament rituals. Now Luke is interested in the next step of the Messiah’s plan for building his church (Matthew 16:18). Peter had to be persuaded to baptize an enemy Roman Centurion (Army Captain) and his family to form a congregation of foreigners who were not Jews, and had no idea of what kosher food might be.

This would be unthinkable for Peter who said “By no means, Lord; for I have never eaten anything that is profane or unclean” (10:14). Three times the vision to “kill and eat” had to be repeated” (10:13-16). And finally it dawned on Peter that “God shows no partiality, but in every nation anyone who fears him and does what is right is acceptable to him” (10:34-35).

By the end of the chapter the principle was established that Gentiles could be formed into a congregation of the Holy Spirit without submitting to the Jewish rite of circumcision and other rules from the law of Moses. This was essential if Paul was to go out and plant churches all over the Mediterranean. And without this momentous change a world-wide Christian church among all nations would have been impossible. There would still be the problem of how Jewish Christians could have table fellowship in one church with Greeks who lived by such a totally different set of rules. But this would be settled in the Council of Jerusalem which Luke will describe in chapter 15.

Biblical Truths⁴Commentary from Barnes’ Notes

Intentionally left in the original translation of Barnes Notes

Verse 34. Then Peter opened his mouth. Began to speak, Matthew 5:2.

Of a truth. Truly; evidently. That is, I have evidence here that God is no respecter of persons.

Is no respecter of persons. The word used here denotes the act of showing favor to one on account of rank, family, wealth, or partiality, arising from any cause. It is explained in James 2:1-4. A judge is a respecter of persons when he favors one of the parties on account of private friendship; or because he is a man of rank, influence, or power; or because he belongs to the same political party, etc. The Jews supposed that they were peculiarly favored by God, and that salvation was not extended to other nations, and that the fact of being a Jew entitled them to this favor. Peter here says that he has learned the error of this doctrine. That a man is not to be accepted because he is a Jew, nor is he to be excluded because he is a Gentile. The barrier is broken down, the offer is made to all, and God will save all on the same principle–not by external privileges, or rank, but according to their character. The same doctrine is elsewhere explicitly stated in the New Testament, Romans 2:11; Ephesians 6:9; Colossians 3:25.

Verse 35. But in every nation, etc. This is given as a reason for what Peter had just said, that God was no respecter of persons. The sense is that he now perceived that the favors of God were not confined to the Jew, but might be extended to all others on the same principle. The remarkable circumstances here, the vision to him, and to Cornelius, and the declaration that the alms of Cornelius were accepted, now convinced Peter that the favors of God were no longer to be confined to the Jewish people, but might be extended to all. This was what the vision was designed to teach; and to communicate this to the apostles was an important step in their work of spreading the gospel.

In every nation. Among all people; Jews or Gentiles. Acceptance with God does not depend on the fact of being descended from Abraham, or of possessing external privileges, but on the state of the heart.

He that feareth him. This is put for piety towards God in general. It means, that he that honors God and keeps his law–that is a true worshipper of God, according to the light and privileges which he has–is approved by him, as giving evidence that he is his friend.

And worketh righteousness. Does that which is right and just. This refers to his conduct towards man. He that discharges conscientiously his duty to his fellow-men, and evinces by his conduct that he is a righteous man. These two things comprehend the whole of religion, the sum of all the requirements of God–piety towards God, and justice towards an men; and as Cornelius had showed these, he showed that, though a Gentile, he was actuated by true piety. We may observe here,

(1.) that it is not said that Cornelius was accepted on account of his good works. Those works were simply an evidence of true piety in the heart; a proof that he feared and loved God, and not a meritorious ground of acceptance.

(2.) He improved the light which he had.

(3.) He embraced the Saviour when he was offered to him. This circumstance makes an essential difference between the case of Cornelius, and those who depend on their morality in Christian lands. They do not embrace the Lord Jesus, and they are, therefore, totally unlike the Roman centurion. His example should not be pleaded, therefore, by those who neglect the Saviour, for it furnishes no evidence that they will be accepted, when they are totally unlike him.

Verse 36. The word. That is, this is the word, or the doctrine. Few passages in the New Testament have perplexed critics more than this. It has been difficult to ascertain to what the term “word” in the accusative case (\~ton logon\~) here refers. Our translation would lead us to suppose that it is synonymous with what is said in the following verse. But it should be remarked, that the term used there, and translated “word,” as if it were a repetition of what is said here, is a different term. It is not \~logon\~, but \~rhma\~ a word, a thing; not a doctrine. I understand the first term “word” to be an introduction of the doctrine which Peter set forth, and to be governed by a preposition understood. The whole passage may be thus expressed: Peter had been asked to teach Cornelius and his assembled friends. It was expected, of course, that he would instruct him in regard to the true doctrines of religion–the doctrine which had been communicated to the Jews. He commences, therefore, with a statement respecting the true doctrine of the Messiah, or the way of salvation which was now made known to the Jews. “In regard to the “word,” or the doctrine which God sent to the children of Israel, proclaiming peace through Jesus Christ, (who is Lord of all,) you know already that which was done, or the transactions which occurred throughout all Judea, from Galilee, where he commenced after John had preached, that this was by Jesus Christ, since God had anointed him,” etc. Peter here assumes that Cornelius had some knowledge of the principal events of the life of the Saviour, though it was obscure and imperfect; and his discourse professes only to state this more fully and clearly. He commences his discourse with stating the true doctrine on the subject, and explaining more perfectly that of which Cornelius had been only imperfectly informed.

Unto the children of Israel. To the Jews. The Messiah was promised to them, and spent his life among them.

Preaching. That is, proclaiming or announcing. God did this by Jesus Christ.

Peace. This word sometimes refers to the peace or union which was made between Jews and Gentiles, by breaking down the wall of division between them. But it is here used in a wider sense, to denote peace or reconciliation with God. He announced the way by which man might be reconciled to God, and might find peace.

He is Lord of all. That is, Jesus Christ. He is Sovereign, or Ruler, of both Jews and Gentiles; he is their Proprietor; and hence Peter saw the propriety of preaching the gospel to the Gentiles as well as Jews. See John 17:2; Matthew 28:18; Ephesians 1:20-22. This does not necessarily imply divinity; but only that the Lord Jesus, as Mediator, had been constituted or appointed Lord over all nations. It is true, however, that this is a power which we cannot conceive to have been delegated to one that was not divine.

Verse 37. That word. Greek, \~rhma\~–a different word from that in the previous verse. It may be translated thing, as well as word.

Which was published. Greek, Which was done. “You know, though it may be imperfectly, what was done or accomplished in Judea,” etc.

Throughout all Judea. The miracles of Christ were not confined to any place, but were wrought in every part of the land. For an account of the divisions of Palestine.

And began, etc. Greek, Having been begun in Galilee. Galilee was not far from Caesarea. There was, therefore, the more probability that Cornelius had heard of what had occurred there, indeed, the Gospels themselves furnish the highest evidence that the fame of the miracles of Christ spread into all the surrounding regions.

Verse 38. How God anointed, etc. That is, set him apart to this work, and was with him, acknowledging him as the Messiah. See Barnes “Matthew 1:1”.

With the Holy Ghost. See Barnes “Luke 4:19”. The act of anointing the kings and priests seems to have been emblematic of the influences of the Holy Ghost. Here it means, that God communicated to him the influences of the Holy Spirit, thus setting him apart for the work of the Messiah. See Matthew 3:16,17; John 3:34: “God gives not the Spirit by measure unto him.”

And with power. The power of healing the sick, raising the dead, etc.

Who went about doing good. Whose main business it was to travel from place to place to do good. He did not go for applause, or wealth, or comfort, or ease, but to diffuse happiness as far as possible. This is the simple but sublime record of his life. This, in few, but most affecting words, tells us all about the Savior. It gives us a distinct portrait of his character, as he is distinguished from conquerors and kings, and false prophets, and the mass of men.

And healing, etc. Restoring to health.

All that were oppressed of the devil. All that were possessed by him. See Barnes “Matthew 4:23,24”.

God was with him. God appointed him, and furnished by his miracles the highest evidence that he had sent him. His miracles were such that they could be wrought only by God.

Verse 39. And we are witnesses. We who are apostles.

In the land of the Jews. In the country of Judea.

Whom they slew, etc. Our translation would seem to imply that there were two separate acts–first slaying him, and then suspending him. But this is neither according to truth nor to the Greek text. The original is simply, “whom they put to death, suspending him on a tree.”

On a tree. On a cross.

Verse 40. Shewed him openly. Manifestly; so that there could be no deception, no doubt of his resurrection.

Verse 41. Not to all the people. Not to the nation at large; for this was not necessary in order to establish the truth of his resurrection. He, however, showed himself to many persons. See the Harmony of the accounts of the resurrection of Jesus, at the close of the Notes on Matthew.

Chosen of God. Appointed by God, or set apart by his authority through Jesus Christ.

Who did eat and drink, etc. And by doing this he furnished the clearest possible proof that he was truly risen; and that they were not deceived by an illusion of the imagination, or by a phantasm. Compare Verse 42. And he commanded us, etc. Matthew 28:19,20; Mark 16:15,16.

And to testify. To bear witness.

That it is he, See Barnes “John 5:22-27”. Compare the references in the margin.

Of quick. The living. The doctrine of the New Testament is, that those who are alive when the Lord Jesus shall return to judge the world, shall be caught up in vast numbers like clouds, to meet him in the air, without seeing death, 1 Thessalonians 4:16,17. Yet before this, they shall experience such a change in their bodies as shall fit them for the judgment and for their eternal residence–a change which shall liken them to those who have died, and have been raised from the dead. What this change will be, speculation may fancy, but the Bible has not revealed. See 1 Corinthians 15:52: “The dead shall be raised, and we shall be changed.”

Verse 43. To him give, etc.

That through his name, etc. This was implied in what the prophets said. See Romans 10:11. It was not, indeed, expressly affirmed that they who believed in him should be pardoned; but this was implied in what they said. They promised a Messiah; and their religion consisted mainly in believing in a Messiah to come. See the reasoning of the apostle Paul in Romans 4.

Items for Discussion

• Who does God accept, according to Peter?
• What is the significance that Peter tells this version of the story of Jesus in light of concerns Cornelius may have had?
• Why would one receive remission of sins in his name for belief (loyalty to his name)?
• What is it to fear God and work righteousness?
• Why does Peter draw this connection to working righteousness and believing in Jesus?
• What significance does that have for us?
• What happens if one forgets Jesus and tries to work righteousness? What happens when one forgets to work righteousness and tried to believe in Jesus?

Discussion Challenge

• In light of this lesson, what should the message of the Church be today? (think about the sermon title, Impartiality)

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  NIV New International Version Translations
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  http://www.easyenglish.info/psalms/psalm146-taw.htm
• 3
  From Wikipedia (repeated from September 3, 2006 Lesson)
• 4
  Commentary from Barnes’ Notes

Isaiah 53:6¹NIV New International Version Translations
6 We all, like sheep, have gone astray, each of us has turned to his own way; and the LORD has laid on him the iniquity of us all.

Background

Isaiah lived during the late eighth and early seventh centuries BC, which was a difficult period in the history of Jerusalem. He was part of the upper class but urged care of the downtrodden. At the end, he was loyal to King Hezekiah, but disagreed with the King’s attempts to forge alliances with Egypt and Babylon in response to the Assyrian threat.

Isaiah prophesied during the reigns of four kings — Uzziah (Azariah), Jotham, Ahaz, and Hezekiah. Legend has it that he was martyred during the reign of Manasseh, who came to the throne in 687 BC. That he is described as having ready access to the kings would suggest an aristocratic origin.

Biblical Truths

Man tends to think of himself better than he is. The scriptures give clear record of our actual lives, “All of us like sheep have gone astray; each of us has turned to his own way.” Mankind as a whole is rebellious and does not want to give ear to their Creator’s words. We have sought out our own ways. Sin is defined in many ways but one is marked by iniquity (insisting on doing it our way rather than God’s). Simply put, we are perverse.

Unless we can confess our sin and seek healing, no healing is provided. This is the importance of this verse. It highlights our need for Christ’s work. We can say it is the reason for His suffering. If we did not sin, then there would not be any need for this suffering. But truly, the source of our grief, pain and sin is all from our own sin nature.

But note what the Lord did do. “The LORD has caused the iniquity of us all to fall on Him.” This is most remarkable. It seems unjust to have another rot for our sins. The difference in this case is that Jesus took on this sin voluntarily. We will see that stressed later by His silence during the inquiry. It seems unreasonable that one could suffer in our place but that is the fact of judgment. It seems highly unlikely that Christ so righteous would suffer so much for wicked people like us, but that is the love of God testified throughout the world.

Jesus suffered terribly on the cross. It seemed as if God was displeased with Him. But in fact Jesus died to do His Father’s will. He lived and died for others, not because of any displeasure of God against Him personally but so that God’s love might be born forth in the lives of the wicked. We first need to acknowledge our sins, however, before we can ever find the glorious love of God in Christ.

Items for Discussion

• What do you think of yourself? Are you a sinner? Have you gone astray?
• Would you rate yourself on a scale of 1 to 10? (Ten being the worst)
• Do people of society today view themselves as sinners?
• If you were to generalize people (yes, a dangerous thing to do) would you expect to see a difference in attitudes between people with liberal views and people with conservative views with respect to how they think of themselves?
• Can you think of any other religion in the world today that views itself as being comprised of people who are all sinners without the ability to save themselves? (This is the Christian view)

 

Luke 15:3-7
3 Then Jesus told them this parable: 4 “Suppose one of you has a hundred sheep and loses one of them. Does he not leave the ninety-nine in the open country and go after the lost sheep until he finds it? 5 And when he finds it, he joyfully puts it on his shoulders 6 and goes home. Then he calls his friends and neighbors together and says, ‘Rejoice with me; I have found my lost sheep.’ 7 I tell you that in the same way there will be more rejoicing in heaven over one sinner who repents than over ninety-nine righteous persons who do not need to repent.

Background

The Apostle Luke, born in Antioch, studied Greek philosophy, medicine, and art in his youth. Luke came to Jerusalem where he came to believe in the Lord. He and Cleopas met the resurrected Lord on the road to Emmaus (Luke 24). After Pentecost, Luke returned to Antioch and worked with the Apostle Paul, traveling with him to Rome, and converting Jews and pagans to the Christian Faith. “Luke, the beloved physician, … greets you,” writes the Apostle Paul to the Colossians (Colossians 4:14). At the request of Christians, the Apostle Luke wrote his Gospel in the first century, sometime between 60 A.D. and 80 A.D. After the Apostle Paul’s martyrdom, Luke preached the Gospel throughout Italy, Dalmatia, Macedonia, and other regions.

In his old age, he visited Libya and Upper Egypt; from Egypt he returned to Greece, where he continued to preach and convert many despite his age. In addition to his Gospel, Luke wrote the Acts of the Apostles. Luke was 84 years old when he was tortured for the sake of Christ and hanged from an olive tree in the town of Thebes, in Boethia.

Biblical Truths²Barnes’ Notes

Joyfully. It is a principle of human nature that the recovery of an object in danger of being lost, affords much more intense joy than the quiet possession of many that are safe. This our Savior illustrated by the case of the lost sheep and of the piece of silver. It might also be illustrated by many other things. Thus we rejoice most in our health when we recover from a dangerous disease; we rejoice over a child rescued from danger or disease more than over those who are in health or safety. We rejoice that property is saved from conflagration or the tempest more than over much more that has not been in danger. This feeling our Lord represents as existing in heaven. Likewise, in like manner, or on the same principle, there is joy.

In heaven. Among the angels of God. Comp. Luke 15:10. Heavenly beings are thus represented as rejoicing over those who repent on earth. They see the guilt and danger of men; they know what God has done for the race, and they rejoice at the recovery of any from the guilt and ruins of sin.

One sinner. One rebel against God, however great may be his sins or however small. If a sinner, he must perish unless he repents; and they rejoice at his repentance because it recovers him back to the love of God, and because it will save him from eternal death.

Righteous persons. The word persons is not in the original. It means simply just ones, or those who have not sinned. The word may refer to angels as well as to men. There are no just men on earth who need no repentance, Ecclesiastes 7:20;; Psalms 14:2,3;; Romans 3:10-18. Our Savior did not mean to imply that there were any such. He was speaking of what took place in heaven, or among angels, and of their emotions when they contemplate the creatures of God; and he says that they rejoiced in the repentance of one sinner more than in the holiness of many who had not fallen. We are not to suppose that he meant to teach that there were just ninety-nine holy angels to one sinner. He means merely that they rejoice more over the repentance of one sinner than they do over many who have not fallen. By this he vindicated his own conduct. The Jews did not deny the existence of angels. They would not deny that their feelings were proper. If they rejoiced in this manner, it was not improper for him to show similar joy, and especially to seek their conversion and salvation. If they rejoice also, it shows how desirable is the repentance of a sinner. They know of how much value is an immortal soul. They see what is meant by eternal death; and they do not feel too much, or have too much anxiety about the soul that can never die. Oh that men saw it as they see it! And oh that they would make an effort, such as angels see to be proper, to save their own souls, and the souls of others from eternal death!

Items for Discussion

• Have you ever lost anything that meant very much to you and found it? How did you feel?
• Why do you think that the comparison is made frequently of Christ as the Shepherd and we, the Christians, as His flock, the sheep?
  • Sheep are useful animals. Specifically, they produce lots of wool, and they allow their owners to shear them so it can be used by others. We, like sheep, can be productive, can be a source of warmth and love and help to others. We have gifts that can keep on giving.
  • Sheep are social animals. They feel greater comfort in being together with other sheep. They gather together when it is cold, and graze in sight of one another. There are, of course, people who are natural hermits and many more who are introverted and prefer not to be around others all the time. Yet it is the very rare person who can take off for a cabin in the deep woods and not miss others. At Walden Pond, Thoreau’s cabin in the woods, he was only a couple of miles from town, and he welcomed visitors who came to see him.
  • Sheep tend to get into trouble. Remember one of our confessions of sin: “We have erred and strayed from thy ways like lost sheep.” When grazing, sheep have a tendency to keep their heads down, their eyes and attention focused on the immediate goal-usually the grass-and to pay little attention to anything else.
  • Sheep need a shepherd. Without leadership, sheep cannot survive.
• What are the characteristics of a shepherd?
  • Loves the sheep – all of them
  • Is willing to give his life for the sheep – sacrifice
  • Views his/her role as a servant
  • Is motivated by self-sacrifice
  • Willing to work around the clock
  • Will demonstrate perseverance
  • Knows his individual sheep
  • Is aware of the dangers to the sheep

Discussion Challenge

• Would you die for Christ? (Another way to put this is would you trust Christ with your life?)

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  NIV New International Version Translations
• 2
  Barnes’ Notes

Psalm 111¹NIV New International Version Translations
1 Praise the LORD. I will extol the LORD with all my heart in the council of the upright and in the assembly. 2 Great are the works of the LORD; they are pondered by all who delight in them. 3 Glorious and majestic are his deeds, and his righteousness endures forever. 4 He has caused his wonders to be remembered; the LORD is gracious and compassionate. 5 He provides food for those who fear him; he remembers his covenant forever. 6 He has shown his people the power of his works, giving them the lands of other nations. 7 The works of his hands are faithful and just; all his precepts are trustworthy. 8 They are steadfast for ever and ever, done in faithfulness and uprightness. 9 He provided redemption for his people; he ordained his covenant forever—holy and awesome is his name. 10 The fear of the LORD is the beginning of wisdom; all who follow his precepts have good understanding. To him belongs eternal praise.

Background

There is no title to this Psalm, but it is an alphabetical hymn of praise, having for its subject the works of the Lord in creation, providence, and grace. The words dwell upon the one idea that God should be known by his people, and that this knowledge when turned into practical piety is man’s true wisdom, and the certain cause of lasting adoration. Many were and are ignorant of what their Creator has done, and hence they are foolish in heart and silent as to the praises of God: this evil can only be removed by a remembrance of God’s works, and a diligent study of them; to this, therefore, the Psalm is meant to arouse us. It may be called The Psalm of God’s Works intended to excite us to the work of praise.

The psalmist begins with an invitation to praise, Ps 111:1; and then proceeds to furnish us with matter for adoration in God’s works and his dealings with his people, Ps 111:2-9. He closes his song with a commendation of the worship of the Lord, and of the men who practice it. This is the first alphabetical Psalm which is regular throughout. This Psalm is an acrostic poem, the lines of which begin with the successive letters of the Hebrew alphabet.

Biblical Truths²Matthew Henry’s Commentary

The Lord is to be praised for his works. The psalmist resolves to praise God himself. Our exhortations and our examples should agree together. He recommends the works of the Lord, as the proper subject, when we are praising him; and the dealings of his providence toward the world, the church, and particular persons. All the works of the Lord are spoken of as one; it is his work; so admirably do all the dispensations of his providence centre in one design. The works of God, humbly and diligently sought into, shall all be found just and holy. God’s pardoning sin is the most wonderful of all his works, and ought to be remembered to his glory. He will ever be mindful of his covenant; he has ever been so, and he ever will be so. His works of providence were done according to the truth of the Divine promises and prophecies, and so were verity, or truth; and by him who has a right to dispose of the earth as he pleases, and so are judgment, or righteous: and this holds good of the work of grace upon the heart of man, verses 7, 8. All God’s commandments are sure; all have been fulfilled by Christ, and remain with him for a rule of walk and conversation to us. He sent redemption unto his people, out of Egypt at first and often afterwards; and these were typical of the great redemption, which in the fullness of time was to be wrought out by the Lord Jesus. Here his everlasting righteousness shines forth in union with his boundless mercy. No man is wise who does not fear the Lord; no man acts wisely except as influenced by that fear. This fear will lead to repentance, to faith in Christ, to watchfulness and obedience. Such persons are of a good understanding, however poor, unlearned, or despised.

Items for Discussion

• In what ways does the Old Testament re-enforce your belief in God and your faith in Christ?
• Why would the poetry of a Psalm be more effective to communicate the true nature of our God to us?
• When you think of God’s Works, what comes to mind?
• Of the characteristics of our God mentioned in Psalm 111, which ones do you relate to the most on a personal level?

 

Acts 9:32-43
32 As Peter traveled about the country, he went to visit the saints in Lydda. 33 There he found a man named Aeneas, a paralytic who had been bedridden for eight years. 34 “Aeneas,” Peter said to him, “Jesus Christ heals you. Get up and take care of your mat.” Immediately Aeneas got up. 35 All those who lived in Lydda and Sharon saw him and turned to the Lord. 36 In Joppa there was a disciple named Tabitha (which, when translated, is Dorcas), who was always doing good and helping the poor. 37 About that time she became sick and died, and her body was washed and placed in an upstairs room. 38 Lydda was near Joppa; so when the disciples heard that Peter was in Lydda, they sent two men to him and urged him, “Please come at once!” 39 Peter went with them, and when he arrived he was taken upstairs to the room. All the widows stood around him, crying and showing him the robes and other clothing that Dorcas had made while she was still with them. 40 Peter sent them all out of the room; then he got down on his knees and prayed. Turning toward the dead woman, he said, “Tabitha, get up.” She opened her eyes, and seeing Peter she sat up. 41 He took her by the hand and helped her to her feet. Then he called the believers and the widows and presented her to them alive. 42 This became known all over Joppa, and many people believed in the Lord. 43 Peter stayed in Joppa for some time with a tanner named Simon.

Background

Acts and the Gospel According to Luke are both, technically speaking, anonymous. The early church universally attests that Luke the physician authored both, but since the late 18th Century, some have advocated a questioning of this view. As mentioned, internal evidence is not specific as to the author, but we can see several characteristics of the author from a study of the text that enables us to narrow the possibilities. From this method, we see that the author is well-educated, knows his Greek Old Testament, thought a great deal of Paul, and was not an original Apostle or disciple but did participate in some of the events he narrated. From what we know of Luke, he fits well with these characteristics. In conclusion, we see that there is no convincing reason to think that Luke isn’t the author of Acts: the early church attests to it and there is no real reason to doubt it.

Biblical Truths

Luke again takes up the story of Peter’s evangelistic work. He had earlier left him in Jerusalem, after his missionary tour with John through the Samaritan villages (8:25). We now find Peter on an evangelistic campaign in Judea (9:32). We remember that Philip had passed throughout the area of coastal Judea preaching the gospel on his way from Azotus to Caesarea (8:40). Peter may have been following up Philip’s Judean missionary trip, even as he did for Philip’s work in Samaria.

Luke begins the account of Peter’s circuit around Judea with his trip to Lydda to “visit the saints,” that is, the believers (9:32). This city was the Old Testament Lod (1 Chronicles 8:12; Ezra 2:33; Nehemiah 11:35). Lydda was about 25 miles (40 kilometers) northwest of Jerusalem, at the edge of the central highlands. It sat astride two important highways. One ran from Egypt to Syria and the other from Joppa (on the coast) to Jerusalem.

In Lydda, Peter encounters a man named Aeneas who had been paralyzed and bedridden for eight years. Upon meeting him, Peter says, “Jesus Christ heals you,” and Aeneas immediately gets up and walks (9:34). Word quickly spreads of Aeneas’ healing, and it has a powerful influence on the community. With some hyperbole, Luke writes: “All those who lived in Lydda and Sharon saw him and turned to the Lord” (9:35).

Peter next goes to Joppa (modern Jaffa, or Yafo). It was 35 miles (56 kilometers) northwest of Jerusalem and about 10 to 12 miles northwest of Lydda. Today, Jaffa is part of greater Tel-Aviv. Joppa possessed the only natural harbor on the Mediterranean between Egypt and Ptolemais (Acco), to the north. Thus, it served as the seaport for Jerusalem. Herod the Great had also built the harbor of Caesarea, 30 miles north of Joppa, which became an important seaport, too.

Luke takes up the story of a much-loved disciple who lived in Joppa. In Aramaic her name was Tabitha, and in Greek, Dorcas (both names mean “gazelle”). Luke says she was a person “who was always doing good and helping the poor” (9:36). But suddenly Tabitha dies, and the church in Joppa is mourning its loss of a much appreciated and needed servant.

When the church hears that Peter is nearby in Lydda, they send two men to urge him to come immediately to see what he can do. When Peter arrives at Joppa he is taken to the house where Tabitha is lying in preparation for her burial. Here all the widows are gathered. They are crying and showing Peter the clothing that Tabitha had made for the poor. Peter then goes upstairs where her body lays.
He sends everyone out of the room, and then kneels and begins to pray. Finally, turning to the dead woman, he says, “Tabitha, get up” (9:41). He takes Tabitha’s hand, helps her to her feet and presents her to them alive (9:41).
Commentators point out the considerable similarity of this account and the raising of Jairus’ daughter by Jesus (Mark 5:21-24; Luke 8:49-56). Some of the similarities include:

1. the use of messengers to call the person who will raise the dead person,
2. the milling about of crying bystanders,
3. the excluding of outsiders from the room,
4. the call to the dead person to rise,
5. the taking of the revived individual by the hand.

The most striking similarity is that both Jesus and Peter issued a command for the dead person to rise, a short sentence in each case. Jesus had said, “Talitha…get up!” (Mark 5:41), whereas Peter cried: “Tabitha, get up” (9:40).
As he had seen Jesus do in the case of Jairus’s daughter, he ordered the mourners out of the room and prayed. Then he spoke these words: “Tabitha, get up” (which in its Aramaic form Tabitha kumi would have differed in only one letter from Jesus’ command Talitha kumi [“Little girl, get up”]). (Richard N. Longenecker, “Acts,” The Expositor’s Bible Commentary, vol. 9, page 382)

The parallel between Mark’s account of the raising of Jairus’ daughter and Peter’s raising of Tabitha is striking. Interestingly, Luke uses a different construction for Christ’s command (Luke 8:54), one that didn’t closely parallel his phrasing of Peter’s command to Tabitha. This may indicate that Luke was not conscious of the correlation. Yet, it was there nonetheless.

Both the raising of Tabitha and the healing of Aeneas mirror similar miraculous works performed by Jesus (Luke 5:17-26; 7:11-16). The accounts in Acts 9 also remind us of the power to heal and to raise the dead exhibited by Elijah and Elisha (1 Kings 17:17-24; 2 Kings 4:32:37). Taken together, these biblical accounts show God as one who continues to work through his servants — be they prophets or apostles or his own Son — to show his saving power. God brings his power to bear on behalf of the less-advantaged people of the world. Among those whom he liberates from death and sickness are widows like Dorcas and the poor and disenfranchised who have no one on whom they can rely.

Almost as a footnote, Luke mentioned that in Joppa Peter stayed “for some time with a tanner named Simon” (9:43). This is informative because the rabbis considered tanning an unclean trade (Mishnah, Ketubot 7.10). The reason is that a tanner’s work required regular contact with the skins of dead animals. This suggests that Peter was not overly scrupulous in observing some of the Jewish ceremonial traditions. Yet, he professed to be quite careful not to eat meats considered ceremonially unclean (10:4).

The fact that Peter already seems to have an open mind regarding Jewish beliefs and practices prepares us for what will come shortly. He will be tested in the next chapter on matters “clean and unclean,” but from a much broader perspective. Luke thus shows his attention to detail and to giving accurate information even on what might seem to be unimportant matters.

Items for Discussion

• To us in today’s modern society, death seems so permanent and painful. How do you personally relate to the stories in Scripture of people who have died but later are raised from the dead?
• In the text above, similarities are pointed out between stories of Peter and Jesus raising someone from the dead. What do you find interesting about those similarities?
• Do stories like these in Scripture make it easier or harder for people to believe in God and Christ?
• What would you tell a skeptic about someone being raised from the dead?
• Why do you think that Luke would add verse 43?
• What was the role of the early believers in this story?

Discussion Challenge

• How do you teach the very essence of faith to others?

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  NIV New International Version Translations
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  Matthew Henry’s Commentary

Psalm 1¹NIV New International Version Translations
1 Blessed is the man who does not walk in the counsel of the wicked or stand in the way of sinners or sit in the seat of mockers. 2 But his delight is in the law of the LORD, and on his law he meditates day and night. 3 He is like a tree planted by streams of water, which yields its fruit in season and whose leaf does not wither. Whatever he does prospers. 4 Not so the wicked! They are like chaff that the wind blows away. 5 Therefore the wicked will not stand in the judgment, nor sinners in the assembly of the righteous. 6 For the LORD watches over the way of the righteous, but the way of the wicked will perish.

Background

Psalm 1 can be viewed as a preface to the whole Book of Psalms. It uses contrasting similes of the destiny of the good and the wicked. The psalm views life as activity and that each in life chooses either the good or the bad. Each “way” brings its inevitable consequences. The wise through their good actions will experience life as a tree, rooted in fertile earth and watered by the closeness of God’s living water. The wicked will find themselves without firm roots and will find death (being separated from God).

Biblical Truths

The first Psalm is not placed at the beginning by chance. It is generally agreed that it is both an introduction to the Psalms and a synopsis, not only of the Book of Psalms but also of the message of the whole Bible. Although this Psalm was written more than two and a half thousand years ago, it deals with a question that men and women are still asking today: “How can I be happy?” And the Bible, and Psalm 1 in particular, claims to have the answer. ‘Blessed (Or ‘happy’) is the man…….’

Items for Discussion

• What is the root of happiness according to psalm 1?
• In our lives today, what could the following mean: the tree; the stream; the fruit; the leaves;the chaff; the wind?
• What must we do, according to Psalm 1 to be rooted in happiness?
• Re-read verse 3. What does this verse tell you about someone rooted in God?

 

Philippians 1:1-11
1 Paul and Timothy, servants of Christ Jesus, to all the saints in Christ Jesus at Philippi, together with the overseers and deacons: 2 Grace and peace to you from God our Father and the Lord Jesus Christ. 3 I thank my God every time I remember you. 4 In all my prayers for all of you, I always pray with joy 5 because of your partnership in the gospel from the first day until now, 6 being confident of this, that he who began a good work in you will carry it on to completion until the day of Christ Jesus. 7 It is right for me to feel this way about all of you, since I have you in my heart; for whether I am in chains or defending and confirming the gospel, all of you share in God’s grace with me. 8 God can testify how I long for all of you with the affection of Christ Jesus. 9 And this is my prayer: that your love may abound more and more in knowledge and depth of insight, 10 so that you may be able to discern what is best and may be pure and blameless until the day of Christ, 11 filled with the fruit of righteousness that comes through Jesus Christ—to the glory and praise of God.

Background

The Letter to the Saints at Philippi differs in some respects from any of the preceding letters of the Apostle Paul. It contains less logic and more of the heart. We find the expression of the Christian’s experience in this toilsome life, and the resources which are open to us in passing through it, and the motives which ought to govern us. We may even say that this letter gives us the experience of Christian life in its highest and most perfect expression rather than its normal condition under the power of the Spirit of God.

The account of the founding of the church at Philippi, which occurred in A. D. 50 or 51, is given in Acts, Chapter 16. Led by a vision at Troas the apostle, on his second great missionary journey, crossed into Europe, landing at Neapolis, and proceeding from thence at once to Philippi, which was “the chief city of that part of Macedonia.” This city had already some claims to a place in history. It received its name from Philip of Macedon, the father of Alexander the Great, who added to his dominions the little Thracian town which existed there before, rebuilt and fortified it, and gave it its new name in the year B. C. 358. In B. C. 42, about ninety-two years before Paul visited it, it was the field of the decisive battle between Brutus and Cassius, the leaders of the Republicans, and the Triumvirate of Imperialists, one of whom was subsequently Augustus Caesar. But the place has a higher interest to the Christian world from the fact that here was planted the first congregation of Christians that ever existed on the soil of Europe.

It was not only the scene of gospel triumphs but of suffering for the cross of Christ. Here it was that Paul and Silas were beaten, cast into the stocks in the inner prison, by the grace of God converted and baptized their jailer and his household before the dawn, and were honorably released by the magistrates in the morning, as Roman citizens, unjustly beaten and imprisoned.

The occasion for writing this letter was quite natural. Paul was in prison, and the Philippians (who were very dear to him, and who, at the commencement of his labors, had testified about their affection for him by similar gifts) had just sent assistance to the apostle by the hand of Epaphroditus at a moment when, as it appears, he had been in need. A prison, where Paul was deprived of care, was part of the Philippians love that they thought of him. The Paul therefore speaks more than once of the Philippians’ fellowship with the gospel: that is to say, they took part in the labors, the trials, and the necessities-the preaching of the gospel.

Biblical Truths²Barnes’ Notes

This chapter embraces the following points:

I. The salutation to the church, Philippians 1:1-2.

II. Philippians 1:3-8, the apostle expresses his gratitude for the evidence which they had given of love to God, and for their fidelity in the gospel from the time when it was first proclaimed among them. He says that he was confident that this would continue, and that God, who had so mercifully imparted grace to them to be faithful, would do it to the end.

III. He expresses the earnest hope that they might abound more and more in knowledge, and be without offence to the day of Christ, Philippians 1:9-11.

Items for Discussion

• Paul is grateful for the feedback. Why is feedback so important to the human spirit?
• Do you see any congregational responsibilities being expressed/acted out in this Scripture?
• Why is it hard for us to always give positive feedback at those appropriate moments?
• What types of feedback would you think appropriate for the following groups: children of the church; teens of the church; older generation in the church; members participating in the activities and duties of the church and the leadership of the church?
• Can you find any similarities in the advice being given in Psalm 1 that is supported by Paul’s salutation to the church at Philippi?

Discussion Challenge

• How do we create a culture of awareness, support and praise in our church where, we like the church at Philippi, can support those around us in need?

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  NIV New International Version Translations
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  Barnes’ Notes

Psalm 50:1-6¹NIV New International Version Translations
1 The Mighty One, God, the LORD, speaks and summons the earth from the rising of the sun to the place where it sets. 2 From Zion, perfect in beauty, God shines forth. 3 Our God comes and will not be silent; a fire devours before him, and around him a tempest rages. 4 He summons the heavens above, and the earth, that he may judge his people: 5 “Gather to me my consecrated ones, who made a covenant with me by sacrifice.” 6 And the heavens proclaim his righteousness, for God himself is judge.

Background

Asaph was one of King David’s music leaders. Either Asaph wrote this psalm, or someone wrote it for him. Or perhaps someone wrote it long after his death, for singers that lived after him. The psalm is very *like Isaiah 1:11-20, and Micah 6:6-9. Isaiah and Micah wrote their books about 250 years after David and Asaph died. Psalms 73-83 are also psalms of Asaph. The psalm is a picture of a Court of Law. This is a place where people decide whether someone has done right or wrong. If they have done wrong, the Court can send them to prison, or worse. In the psalm, Israel is in Court. God is telling them what they have done wrong. Everything in the sky and on earth must decide whether Israel has done right or wrong. God says that they have done wrong and that he will punish them if they do not obey him.

Biblical Truths²Clarke’s Commentary

The Psalm has two general parts:

• The majesty and authority of the person who is to judge this debate, ver. 1- 6.
• The sentence which he pronounces, ver. 7-23.

The prophet begins with calling an assize, a special kind of jury or inquest. He summons a court, presents us with a judge, produces witnesses, and cites those who are to answer. And the prophet, having seated the Judge on his throne, gives forth his charge. He presents:

1. The Judge, in authority and majesty: “The mighty God, even the Lord, hath spoken,” ver. 1.
2. The place to which he comes to hold his court-the Church
3. Those who are cited to appear before him-his saints-those who had undertaken to worship him as he had appointed.
4. Against these he produces his witnesses, whom he collects:
   1. From heaven;
   2. From earth.

Next follows the charge given by God himself the Judge; and, to engage attention, he issues a proclamation.

• “I am God;” therefore, worship and obedience are due to me from all creatures.
• “I am thy God; and thou art my people;” therefore, due from thee especially.
• “I will speak.” I will judge and determine this controversy about my worship.
• “I will testify against thee,” and convict thee of what thou hast done amiss.

It was the duty of the people to bring the sacrifice, and perform the ceremonies appointed by the law: but God is not pleased with the outward act merely; nothing pleases him where the heart and affections are wanting.

Items for Discussion

• Take your experience with judges and juries. How does a repentant defendant willing to make restitution affect the typical justice handed out?
• What is the difference between restitution and generosity described in this psalm?
• If restitution can impact justice, how do you think generosity would impact a judge and jury?
• How would you think a judge and jury would respond to a wealthy person making restitution versus a poor person making restitution?
• How are the opinions formed around generosity impacted by the abilities of the individual to part with their gifts?
• Now if we cannot purchase favor with God, if we cannot influence the judgment with generous gifts even in the form of restitution, what is it that God is looking for in each of us?

Acts 3:1-10
1 One day Peter and John were going up to the temple at the time of prayer—at three in the afternoon. 2 Now a man crippled from birth was being carried to the temple gate called Beautiful, where he was put every day to beg from those going into the temple courts. 3 When he saw Peter and John about to enter, he asked them for money. 4 Peter looked straight at him, as did John. Then Peter said, “Look at us!” 5 So the man gave them his attention, expecting to get something from them. 6 Then Peter said, “Silver or gold I do not have, but what I have I give you. In the name of Jesus Christ of Nazareth, walk.” 7 Taking him by the right hand, he helped him up, and instantly the man’s feet and ankles became strong. 8 He jumped to his feet and began to walk. Then he went with them into the temple courts, walking and jumping, and praising God. 9 When all the people saw him walking and praising God, 10 they recognized him as the same man who used to sit begging at the temple gate called Beautiful, and they were filled with wonder and amazement at what had happened to him.

Background

The traditional name for this book is “Acts of the Apostles,” but a more accurate name might be “A Few Acts of a Few of the Apostles.” Peter and Paul are particularly prominent; the other apostles play little or no role. The book describes some developments in detail, but sometimes skips several years at a time.

“Acts of the Risen Jesus” might also be an appropriate name for this book. Luke tells us that his first book (the Gospel of Luke) was “about all that Jesus began to do and to teach until the day he was taken up to heaven” (Acts 1:1-2). Acts, the second volume of Luke’s history-writing project, is about what Jesus did after his ascension into heaven — he directed and taught the apostles through the Holy Spirit.

As Jesus had promised (John 16:7, 13), he sent the Spirit to guide the apostles after he returned to heaven. Since this book frequently reminds us that the actions of the apostles were inspired and guided by God’s Spirit, “Acts of the Holy Spirit” has also been suggested as a descriptive title.

Biblical Truths

This section presents a series of related events: the dramatic cure of a lame beggar (Acts 3:1-10) produces a large audience for the discourse of Peter’s teachings of Christ (Acts 3:11-26). The Sadducees, taking exception to the doctrine of resurrection, have Peter, John, and apparently the beggar as well, arrested (Acts 4:1-4) and brought to trial before the Sanhedrin. The issue concerns the authority by which Peter and John publicly teach religious doctrine in the temple (Acts 4:5-7). Peter replies with a brief summary of the theology, implying that his authority is prophetic (Acts 4:8-12). The court warns the apostles to abandon their practice of invoking prophetic authority in the name of Jesus (Acts 4:13-18). When Peter and John reply that the prophetic role cannot be abandoned to satisfy human objections, the court nevertheless releases them, afraid to do otherwise since the beggar, lame from birth and over forty years old, is a well-known figure in Jerusalem and the facts of his cure are common property (Acts 4:19-22). The narrative concludes with a prayer of the Christian community imploring divine aid against threats of persecution (Acts 4:23-31).

Items for Discussion

• Where are the two apostles going, and why? v. 1. Note: The temple in Jerusalem was the center of community life in the city. It was often crowded with thousands of worshippers, merchants and even Gentiles.
• Who is placed at the temple gate daily and for what purpose? v. 2. Can you describe the man’s physical and emotional condition? Note: The Beautiful Gate was one of the passageways leading from the court of the Gentiles into the inner courts of the sanctuary.
• Seeing Peter and John, what does the man ask for? v. 3. Why? How does Peter first respond to the man? v. 4. What does the man then do and with what attitude? v. 5. Why do you think this was so important?
• What negative reply does Peter give the man first? v. 6. Why? What positive declaration and command does Peter then give the man? In what name is this miracle proclaimed? Why? See Acts 4:8-12.
• What happens next? vv. 7-8. Do Peter and John just walk away after proclaiming the word? Explain their follow-up with the man. Describe the man’s renewed physical, emotional and spiritual condition.
• What is the reaction of the people at seeing the once crippled beggar as a radically changed person? vv. 9-10. What was the one thing that the renewed man was continually doing? Why?

Discussion Challenge

• Are there beggars at the front doors of today’s Christian churches?

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  NIV New International Version Translations
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  Clarke’s Commentary

Isaiah 30:18-21¹NIV New International Version Translations
18 Yet the LORD longs to be gracious to you; he rises to show you compassion. For the LORD is a God of justice. Blessed are all who wait for him! 19 O people of Zion, who live in Jerusalem, you will weep no more. How gracious he will be when you cry for help! As soon as he hears, he will answer you. 20 Although the Lord gives you the bread of adversity and the water of affliction, your teachers will be hidden no more; with your own eyes you will see them. 21 Whether you turn to the right or to the left, your ears will hear a voice behind you, saying, “This is the way; walk in it.”

Background²Wikipedia

Isaiah lived during the late eighth and early seventh centuries B.C., which was a difficult period in the history of Jerusalem. He was part of the upper class but urged care of the downtrodden. At the end, he was loyal to King Hezekiah, but disagreed with the King’s attempts to forge alliances with Egypt and Babylon in response to the Assyrian threat.

Isaiah prophesied during the reigns of four kings — Uzziah (Azariah), Jotham, Ahaz, and Hezekiah. Legend has it that he was martyred during the reign of Manasseh, who came to the throne in 687 B.C. That he is described as having ready access to the kings would suggest an aristocratic origin.

This was the time of the divided kingdom, with Israel in the north and Judah in the south. There was prosperity for both kingdoms during Isaiah’s youth with little foreign interference. Jeroboam II ruled in the north and Uzziah in the south. The small kingdoms of Palestine, as well as Syria, were under the influence of Egypt. However, in 745 B.C., Tiglath-pileser III came to the throne of Assyria. He was interested in Assyrian expansionism, especially to the west. Tiglath-pileser took Samaria and a lot of Galilee in 732. Shalmenezer V (727-722) and then, Sargon II (722-705) attacked Samaria. Samaria fell in 722, this marking the end of the Northern Kingdom of Israel forever, as its population was taken into exile and dispersed amongst Assyrian provinces. It is as a result of this exile that reference is made to Ten Lost Tribes of Israel. Egypt recovered to a degree around the end of the century and Babylon exerted some independence as well. Because of this, Judah and other states rebelled against Assyria, only to have Sennacherib (705-681) invade and capture 46 Judean towns. Isaiah reports that Jerusalem was spared when God miraculously struck down the Assyrian army besieging it.

Biblical Truths³Wikipedia

Verses 17-20: Adversity is the teacher: Isaiah here gives the reasons for the delay in Yahweh’s intervention. After all He could have destroyed the Assyrians before the siege had reduced the city and its inhabitants to such distress and destruction. But the false teachers and unfaithful were exposed by the distress and their disloyalty was demonstrated which also demonstrated and confirmed the faithfulness of the faithful. They endured even in the face of what looked like certain death. Isaiah promised the deliverance and the result, that is, a revival of trust and in Yahweh and consequent growth of righteousness and prosperity for the city for a long period, that is, most of the lifetime of those who had seen the siege. Incidentally Manasseh was born after this and did not himself experience the miracle. He just heard of it and obviously did not believe.

Verses 21-26 Prosperity: These verses describe the prosperity due to the ones who endure this great trial and remain faithful. What follows for the rest of the chapter is a description of the actual events of the night of the plague that left 185,000 dead Assyrians and caused the departure of the Assyrian armies, never to return again for a generation.

Items for Discussion

• Is adversity a better teacher than rewards?
• Why is adversity such a good teacher?
• Can too much adversity be bad for learning?
  • Discuss the idea of with adversity must come some type of guidance to remove the fear, pain, risk that came with the adversity. It also must be consistent with what one believes in.
• How are history and adversity tied together?
• What have you learned from adversity?

 

Matthew 13:1-9; 19-23
1 That same day Jesus went out of the house and sat by the lake. 2 Such large crowds gathered around him that he got into a boat and sat in it, while all the people stood on the shore. 3 Then he told them many things in parables, saying: “A farmer went out to sow his seed. 4 As he was scattering the seed, some fell along the path, and the birds came and ate it up. 5 Some fell on rocky places, where it did not have much soil. It sprang up quickly, because the soil was shallow. 6 But when the sun came up, the plants were scorched, and they withered because they had no root. 7 Other seed fell among thorns, which grew up and choked the plants. 8 Still other seed fell on good soil, where it produced a crop—a hundred, sixty or thirty times what was sown. 9 He who has ears, let him hear.” …… 19 When anyone hears the message about the kingdom and does not understand it, the evil one comes and snatches away what was sown in his heart. This is the seed sown along the path. 20 The one who received the seed that fell on rocky places is the man who hears the word and at once receives it with joy. 21 But since he has no root, he lasts only a short time. When trouble or persecution comes because of the word, he quickly falls away. 22 The one who received the seed that fell among the thorns is the man who hears the word, but the worries of this life and the deceitfulness of wealth choke it, making it unfruitful. 23 But the one who received the seed that fell on good soil is the man who hears the word and understands it. He produces a crop, yielding a hundred, sixty or thirty times what was sown.”

Background

The Gospel of Matthew (literally: according to Matthew in Greek) is one of the four Gospel accounts of the New Testament. The Gospel accounts are traditionally printed with Matthew first, followed in order by Mark, Luke and John. Although the document is anonymous, the authorship of this Gospel is traditionally ascribed to St. Matthew, a tax collector who became an apostle of Jesus. The early church fathers were unanimous in this view. There is little in the gospel itself to indicate with clarity the date of its composition. Some conservative scholars argue that it was written before the destruction of Jerusalem, probably between the years 60 and 65, in part because the Second Temple’s destruction is believed to be prophesied by Jesus while there is no reference to this event actually being fulfilled.

Biblical Truths⁴Barnes’ Notes

Verses 3-9. In parables. The word parable is derived from a Greek word signifying to compare together, and denotes a similitude taken from a natural object to illustrate a spiritual or moral subject. It is a narrative of some fictitious or real event, in order to illustrate more clearly some truth that the speaker wished to communicate. In early ages it was much used. Writers such as Aesop often employed it. In the time of Christ it was in common use. The prophets had used it, and Christ employed it often in teaching his disciples. It is not necessary to suppose that the narratives were strictly true. The main thing–the inculcation of spiritual truth–was gained equally, whether it was true, or was only a supposed case. Nor was there any dishonesty in this. It was well understood. No person was deceived. The speaker was not understood to affirm the thing literally narrated, but only to fix the attention more firmly on the moral truth that he presented. The design of speaking in parables was the following:

• To convey truth in a more interesting manner to the mind; adding to the truth conveyed the beauty of a lovely image or narrative.
• To teach spiritual truth so as to arrest the attention of ignorant people, making an appeal to them through the senses.
• To convey some offensive truth, some pointed personal rebuke, in such a way as to bring it home to the conscience. Of this kind was the parable which Nathan delivered to David, 2 Samuel 12:1-7 and many of our Savior’s parables addressed to the Jews.
• To conceal from one part of his audience truths which he intended others should understand. Thus Christ often, by this means, delivered truths to his disciples in the presence of the Jews, which he well knew the Jews would not understand; truths pertaining to them particularly, and which he was under no obligations to explain to the Jews. See Mark 4:33; Matthew 13:13-16.
• Our Savior’s parables are distinguished above all others for clearness, purity, chasteness, intelligibility, importance of instruction, and simplicity. They are taken mostly from the affairs of common life, and intelligible, therefore, to all men. They contain much of himself his doctrine, life, design in coming, and claims; and are therefore of importance to all men; and they are told in a style of native simplicity intelligible to the child, yet instructive to men of every rank and age. In his parables, as in all his instructions, he excelled all men in the purity, importance, and sublimity of Iris doctrine.

Items for Discussion

• Why are parables so effective for teaching?
• What are some of the modern day parables that we hear today?
• How does the use of a parable affect the “beliefs” of those who heard them?
• If you use this model: beliefs affect thoughts; thoughts affect emotions; emotions affect behavior – why would parables be effective in changing the way people behave?
• How do you respond to the perfection of Christ’s teachings?

Discussion Challenge

• How do we keep parables alive for our and the next generation?

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  NIV New International Version Translations
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  Wikipedia
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  Wikipedia
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  Barnes’ Notes

Isaiah 49:1-7¹NIV New International Version Translations
1 Listen to me, you islands; hear this, you distant nations: Before I was born the LORD called me; from my birth he has made mention of my name. 2 He made my mouth like a sharpened sword, in the shadow of his hand he hid me; he made me into a polished arrow and concealed me in his quiver. 3 He said to me, “You are my servant, Israel, in whom I will display my splendor.” 4 But I said, “I have labored to no purpose; I have spent my strength in vain and for nothing. Yet what is due me is in the LORD’S hand, and my reward is with my God.” 5 And now the LORD says—he who formed me in the womb to be his servant to bring Jacob back to him and gather Israel to himself, for I am honored in the eyes of the LORD and my God has been my strength—6 he says: “It is too small a thing for you to be my servant to restore the tribes of Jacob and bring back those of Israel I have kept. I will also make you a light for the Gentiles, that you may bring my salvation to the ends of the earth.” 7 This is what the LORD says—the Redeemer and Holy One of Israel—to him who was despised and abhorred by the nation, to the servant of rulers: “Kings will see you and rise up, princes will see and bow down, because of the LORD, who is faithful, the Holy One of Israel, who has chosen you.”

Background²Wikipedia

The 66 chapters of Isaiah consist primarily of prophecies of the judgments awaiting nations that are persecuting Judah. These nations include Babylon, Assyria, Philistia, Moab, Syria, Israel (the northern kingdom), Ethiopia, Egypt, Arabia, and Phoenicia. The prophecies concerning them can be summarized as saying that God is the God of the whole earth, and that nations which think of themselves as secure in their own power and might will be conquered by other nations, at God’s command.

Isaiah lived during the late eighth and early seventh centuries BCE, which was a difficult period in the history of Jerusalem. He was part of the upper class but urged care of the downtrodden. At the end, he was loyal to King Hezekiah, but disagreed with the King’s attempts to forge alliances with Egypt and Babylon in response to the Assyrian threat.

Isaiah prophesied during the reigns of four kings — Uzziah (Azariah), Jotham, Ahaz, and Hezekiah. According to tradition, he was martyred during the reign of Manasseh, who came to the throne in 687 BCE. That he is described as having ready access to the kings would suggest an aristocratic origin.

Our verses come from the section of Isaiah called “The Book of Comfort” which begins in chapter 40 and completes the writing. In the first eight chapters of this book of comfort, Isaiah prophesies the deliverance of the Jews from the hands of the Babylonians and restoration of Israel as a unified nation in the land promised to them by God. Isaiah reaffirms that the Jews are indeed the chosen people of God in chapter 44 and that Hashem is the only God for the Jews (and only the God of the Jews) as he will show his power over the gods of Babylon in due time in chapter 46. It is of much interest to note that in chapter 45:1, the Persian ruler Cyrus is named as the person of power who will overthrow the Babylonians and allow the return of Israel to their original land.

Biblical Truths and Theology³Lectionarystudies.com

The passages speak to the church today. It describes our place in God’s sight, our task in the world and our ultimate rule over all things. The passage opens with the Servant speaking to the Nations. He was set apart for service and empowered by the creator of the universe. He serves as the mouthpiece of God. Like a sharpened sword, a polished arrow, he is to proclaim God’s truth. God said of him that he is the one who will display the splendor of God to the nations, the Glory of the Lord to all mankind. At the present moment he is suffering, he is oppressed, “I have spent my strength in vain and for nothing.” Yet, now the Lord has this to say of the one who is to gather in lost Israel. Not only will the Servant seek out the lost of Israel and gather them as a people for the Lord, but the Gentiles will also be gathered in. God’s salvation involves the rescuing of mankind for fellowship with himself, and this salvation will extend to the ends of the earth. Not only this, but the Lord the redeemer says to his Servant, the despised and rejected one that the Nations will soon bow before him. The Servant will rule with powerful authority.

Isaiah’s description of the Servant of the Lord finds its fulfillment in Jesus and because we are one with Jesus, there is a sense where we, the church, must serve as the Servant to our broken world. We perform the Servant role when we proclaim the mystery of God’s gracious kindness in Christ, a truth that sets us free. When it comes to ministering the truth, believers have tended to opt for two different approaches. Some want to do and be the truth while others want to say the truth. Obviously, both go hand in hand.

Items for Discussion

• Who is the Servant of the Lord?
• He is to “display” God’s “splendor”. This to “you islands” and “distant nations”. What is this revelation and who is to display it?
• In what sense has the Servant “spent” his “strength”? Apply this to Jesus and to the church today.
• How does the Servant “restore the tribes of Jacob” and “make you a light for the Gentiles”? Again, relate this to Jesus and the church today.
• In the days of the Bible there weren’t things like magazines and television or the Internet, but there were people — and God says that we, as people are like this lamp. How do you interpret this?
• What does a lamp need to shine?
  • A vessel
  • A wick
  • Oil
• What is the vessel and what is the oil?

 

Acts 13:42-52
42 As Paul and Barnabas were leaving the synagogue, the people invited them to speak further about these things on the next Sabbath. 43 When the congregation was dismissed, many of the Jews and devout converts to Judaism followed Paul and Barnabas, who talked with them and urged them to continue in the grace of God. 44 On the next Sabbath almost the whole city gathered to hear the word of the Lord. 45 When the Jews saw the crowds, they were filled with jealousy and talked abusively against what Paul was saying. 46 Then Paul and Barnabas answered them boldly: “We had to speak the word of God to you first. Since you reject it and do not consider yourselves worthy of eternal life, we now turn to the Gentiles. 47 For this is what the Lord has commanded us: “‘I have made you a light for the Gentiles, that you may bring salvation to the ends of the earth.’” 48 When the Gentiles heard this, they were glad and honored the word of the Lord; and all who were appointed for eternal life believed. 49 The word of the Lord spread through the whole region. 50 But the Jews incited the God-fearing women of high standing and the leading men of the city. They stirred up persecution against Paul and Barnabas, and expelled them from their region. 51 So they shook the dust from their feet in protest against them and went to Iconium. 52 And the disciples were filled with joy and with the Holy Spirit.

Background

The traditional name for this book is “Acts of the Apostles,” but a more accurate name might be “A Few Acts of a Few of the Apostles.” Peter and Paul are particularly prominent; the other apostles play little or no role. The book describes some developments in detail, but sometimes skips several years at a time.

“Acts of the Risen Jesus” might also be an appropriate name for this book. Luke tells us that his first book (the Gospel of Luke) was “about all that Jesus began to do and to teach until the day he was taken up to heaven” (Acts 1:1-2). Acts, the second volume of Luke’s history-writing project, is about what Jesus did after his ascension into heaven — he directed and taught the apostles through the Holy Spirit.

As Jesus had promised (John 16:7, 13), he sent the Spirit to guide the apostles after he returned to heaven. Since this book frequently reminds us that the actions of the apostles were inspired and guided by God’s Spirit, “Acts of the Holy Spirit” has also been suggested as a descriptive title.

Biblical Truths⁴Matthew Henry’s Commentary

The Jews opposed the doctrine the apostles preached; and when they could find no objection, they blasphemed Christ and his gospel. Commonly those who begin with contradicting, end with blaspheming. But when adversaries of Christ’s cause are daring, its advocates should be the bolder. And while many judge themselves unworthy of eternal life, others, who appear less likely, desire to hear more of the glad tidings of salvation. This is according to what was foretold in the Old Testament. What light, what power, and what a treasure does this gospel bring with it! How excellent are its truths, its precepts, its promises! Those came to Christ whom the Father drew, and to whom the Spirit made the gospel call effectual, Romans 8:30. As many as were disposed to eternal life, as many as had concern about their eternal state, and aimed to make sure of eternal life, believed in Christ, in whom God has treasured up that life, and who is the only Way to it; and it was the grace of God that wrought it in them. It is good to see honorable women devout; the less they have to do in the world, the more they should do for their own souls, and the souls of others: but it is sad, when, under color of devotion to God, they try to show hatred to Christ. And the more we relish the comforts and encouragements we meet with in the power of godliness, and the fuller our hearts are of them, the better prepared we are to face difficulties in the profession of godliness.

Items for Discussion

• What are the attributes of “Light” that make it the perfect metaphor for the “Good News of Salvation?”
• Reflecting back on the ideas that an oil lamp had both a vessel and a fuel, what fuels the modern day Christian?
• Can a church run out of fuel? If so, how?
• What makes the Christian’s message of “Good News” so unique?
• There are two ways to believe in the “after life.” One that it exists and one that it does not, what would be the “apologetics” for each way?

Discussion Challenge

• How do we get more fuel into our church’s oil lamp?

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  NIV New International Version Translations
• 2
  Wikipedia
• 3
  Lectionarystudies.com
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  Matthew Henry’s Commentary

Isaiah 18:3-7¹NIV New International Version Translations
3 All you people of the world, you who live on the earth, when a banner is raised on the mountains, you will see it, and when a trumpet sounds, you will hear it. 4 This is what the LORD says to me: “I will remain quiet and will look on from my dwelling place, like shimmering heat in the sunshine, like a cloud of dew in the heat of harvest.” 5 For, before the harvest, when the blossom is gone and the flower becomes a ripening grape; he will cut off the shoots with pruning knives, and cut down and take away the spreading branches. 6 They will all be left to the mountain birds of prey and to the wild animals; the birds will feed on them all summer, the wild animals all winter. 7 At that time gifts will be brought to the LORD Almighty from a people tall and smooth-skinned, from a people feared far and wide, an aggressive nation of strange speech, whose land is divided by rivers—the gifts will be brought to Mount Zion, the place of the Name of the LORD Almighty.

Background²Wikipedia

The 66 chapters of Isaiah consist primarily of prophecies of the judgments awaiting nations that are persecuting Judah. These nations include Babylon, Assyria, Philistia, Moab, Syria, Israel (the northern kingdom), Ethiopia, Egypt, Arabia, and Phoenicia. The prophecies concerning them can be summarized as saying that God is the God of the whole earth, and that nations which think of themselves as secure in their own power and might will be conquered by other nations, at God’s command.

Isaiah lived during the late eighth and early seventh centuries BC, which was a difficult period in the history of Jerusalem. He was part of the upper class but urged care of the downtrodden. At the end, he was loyal to King Hezekiah, but disagreed with the King’s attempts to forge alliances with Egypt and Babylon in response to the Assyrian threat.

Isaiah prophesied during the reigns of four kings — Uzziah (Azariah), Jotham, Ahaz, and Hezekiah. According to tradition, he was martyred during the reign of Manasseh, who came to the throne in 687 BCE. That he is described as having ready access to the kings would suggest an aristocratic origin.

This chapter contains a very obscure prophecy; possibly designed to give the Jews, and perhaps the Egyptians an indication of God’s authority and that He holds them in his favor. Therefore, God will guide and counsel them in the destruction of their common enemy, Sennacherib.

Biblical Truths and Theology³Clarke’s Commentaries

Verse 3. In this verse, the standard and the trumpet are meant to be the meteors, the thunder, the lightning, the storm, earthquake, and tempest, by which Sennacherib’s army shall be destroyed, or by which at least the destruction of it shall be accompanied.

Verse 4. T remaining part of this chapter is, that God would comfort and support his own people, though threatened with immediate destruction by the Assyrians; that Sennacherib’s great designs and mighty efforts against them should be frustrated; and that his vast expectations should be rendered abortive, when he thought them mature, and just ready to be crowned with success; that the chief part of his army should be made a prey for the beasts of the field and the fowls of the air, (for this is the meaning of the allegory continued through the fifth and sixth verses;) and that Egypt, being delivered from his oppression, and avenged by the hand of God of the wrongs which she had suffered, should return thanks for the wonderful deliverance, both of herself and of the Jews, from this most powerful adversary.

Verse 5. The flower “The blossom”] in Hebrew meaning her blossom; that is, the blossom of the vine which is of the common gender.

Verse 7. The Egyptians were in alliance with the kingdom of Judah, and were fellow-sufferers with the Jews under the invasion of their common enemy Sennacherib; and so were very nearly interested in the great and miraculous deliverance of that kingdom, by the destruction of the Assyrian army. Upon which wonderful event it is said, 2 Chronicles 32:23, that “many brought gifts unto Jehovah to Jerusalem, and presents to Hezekiah king of Judah; so that he was magnified of all nations from henceforth.

Items for Discussion

• When dealing with prophecy or prophetic Scripture, what are some of the things that you do to make sure you grasp the meaning that God intended?
• How can we tell if a person, in this case, Isaiah, is prophetic?
• In the world today, who or what would you subscribe to be God’s trumpet?
• When you consider that Egypt was really an enemy of the Jews, what caused them to praise the God of the Jews?
• Considering that common enemies and oppression can draw even past enemies together, how could God use the very nature of war to bring peace?
• If we consider that one of the “trumpets” God uses is “us,” what is the role of the Christian according to this Old Testament Scripture?

 

I Corinthians 14:6-8 (underlines added for emphasis by Lostpine  )
6 Now, brothers, if I come to you and speak in tongues, what good will I be to you, unless I bring you some revelation or knowledge or prophecy or word of instruction? 7    Even in the case of lifeless things that make sounds, such as the flute or harp, how will anyone know what tune is being played unless there is a distinction in the notes? 8 Again, if the trumpet does not sound a clear call, who will get ready for battle?

Background

1 Corinthians is a letter, or a merging of several letters, from Paul of Tarsus and Sosthenes to the Christians of Corinth, Greece. It is one of the core groups of Pauline epistles whose authenticity has never seriously been questioned. In fact, due to its early date (mid to late 50s) which predates all but the earliest dates for the Gospels, this text is often used to bolster the authenticity of the Gospels in terms of the historical proof of Jesus and the development of the early Christian beliefs. As many historians would generally agree, it is unlikely that legends or myths about individuals to develop over as short of a period as two decades, while many eyewitnesses would still be alive. Furthermore, ascribing Paul’s conversion to Christianity to any earlier date additionally reduces the possibility for any significant legend development before Paul accepted the doctrine. Therefore, the brief comments Paul makes about Jesus’ actual life and ministry carry notable historical weight.

It was written from Ephesus (16:8) about the time of the Passover in the third year of the apostle’s sojourn there (Acts 19:10; 20:31), and when he had formed the purpose to visit Macedonia and then return to Corinth (probably AD 57). The news which had reached him from Corinth, however, frustrated his plan.

Biblical Truths⁴Barnes’ Notes

Verse 6. This sentiment illustrated from the Old Testament.

Verse 7. The real use of the power of speaking foreign languages was to be a sign to unbelievers-evidence that the religion was from God, and not to be used among those who were already Christians,

Verse 8. The effect of their all speaking with tongues would be to produce confusion and disorder, and disgust among observers, and the conviction that they were deranged; but the effect of order, and of speaking intelligibly, would be to convince and convert them.

Items for Discussion

• Look at the words/phrases that are underlined. How would you transcribe them into a modern day paraphrase of God’s plan?
• What is the Christian tune?
• What is the Christian’s responsibility in learning the “tune?”
• Where in the modern day Christian Church is the tune not clear? Why?
• Where is it clear?

Discussion Challenge

• How do we make sure our trumpet’s call is loud and clear?

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  NIV New International Version Translations
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  Wikipedia
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  Clarke’s Commentaries
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  Barnes’ Notes