JOY IN SERVICE — The story is told of a man in a fancy restaurant who started to choke on a bone. A doctor rushed over, identified himself as a doctor, and reassured the man that he was going to be all right. He performed the Heimlich Maneuver and the bone popped out.
As the man's breath and voice returned he said, "I'm ever so grateful, doctor, how can I ever repay you?"
The doctor smiled and said, "I'll settle for one-tenth of what you were willing to pay while you were choking."
It's true, isn't it, that when you're facing a crisis (especially a life-threatening crisis), you would give everything you have to get through it. Money is no object!
We do the same thing on a spiritual level. How many times have you faced hardship and prayed, "Lord, if you'll just see me through this, I'll serve you faithfully the rest of my life!" or something similar? But what happens when the crisis passes? Those feelings of urgency about serving God pass as well. If we could commit ourselves to doing one-tenth of what we're willing to do in those moments, most of us would ascend to a new level of commitment.
Paul wrote, "For to me, to live is Christ, and to die is gain." Philippians 1:21
PRAYER: Father, there are moments in my life when I am reminded of how much I need you and how urgent it is that I commit my life to you. All too often, though, those feelings disappear, and I quickly revert back to a less-than-satisfactory level of commitment. Please forgive me and strengthen me in my resolve to reach the point where I can say with the apostle Paul, "To me, to live is Christ." In Jesus' name, amen.
Opening Questions — Get Us Thinking:
Are you the kind of person who sees the glass half-empty or half-full?
Philippians 1:1-30
1Paul and Timothy, servants of Christ Jesus,
To all God’s holy people in Christ Jesus at Philippi, together with the overseers and deaconsa:
2Grace and peace to you from God our Father and the Lord Jesus Christ.
Thanksgiving and Prayer
3I thank my God every time I remember you.4In all my prayers for all of you, I always pray with joy5because of your partnership in the gospel from the first day until now,6being confident of this, that he who began a good work in you will carry it on to completion until the day of Christ Jesus.
7It is right for me to feel this way about all of you, since I have you in my heart and, whether I am in chains or defending and confirming the gospel, all of you share in God’s grace with me.8God can testify how I long for all of you with the affection of Christ Jesus.
9And this is my prayer: that your love may abound more and more in knowledge and depth of insight,10so that you may be able to discern what is best and may be pure and blameless for the day of Christ,11filled with the fruit of righteousness that comes through Jesus Christ—to the glory and praise of God.
Paul’s Chains Advance the Gospel
12Now I want you to know, brothers and sisters,bwhat has happened to me has actually served to advance the gospel.13As a result, it has become clear throughout the whole palace guardcand to everyone else that I am in chains for Christ.14And because of my chains, most of the brothers and sisters have become confident in the Lord and dare all the more to proclaim the gospel without fear.
15It is true that some preach Christ out of envy and rivalry, but others out of goodwill.16The latter do so out of love, knowing that I am put here for the defense of the gospel.17The former preach Christ out of selfish ambition, not sincerely, supposing that they can stir up trouble for me while I am in chains.18But what does it matter? The important thing is that in every way, whether from false motives or true, Christ is preached. And because of this I rejoice.
Yes, and I will continue to rejoice,19for I know that through your prayers and God’s provision of the Spirit of Jesus Christ what has happened to me will turn out for my deliverance.d20I eagerly expect and hope that I will in no way be ashamed, but will have sufficient courage so that now as always Christ will be exalted in my body, whether by life or by death.21For to me, to live is Christ and to die is gain.22If I am to go on living in the body, this will mean fruitful labor for me. Yet what shall I choose? I do not know!23I am torn between the two: I desire to depart and be with Christ, which is better by far;24but it is more necessary for you that I remain in the body.25Convinced of this, I know that I will remain, and I will continue with all of you for your progress and joy in the faith,26so that through my being with you again your boasting in Christ Jesus will abound on account of me.
Life Worthy of the Gospel
27Whatever happens, conduct yourselves in a manner worthy of the gospel of Christ. Then, whether I come and see you or only hear about you in my absence, I will know that you stand firm in the one Spirit,etogether as one for the faith of the gospel28without being frightened in any way by those who oppose you. This is a sign to them that they will be destroyed, but that you will be saved—and that by God.29For it has been granted to you on behalf of Christ not only to believe in him, but also to suffer for him,30since you are going through the same struggle you saw I had, and now hear that I still have.
Research Questions — “Dig Deeper” to find God’s Will
God is ... What do we learn about God?
We are ... What do we learn about people?
What are Paul's feelings for this church? Why did he thank God for them? What does that show about his leadership style?
What is "the day of Christ Jesus" (vv. 6, 10)?
How is God at work in a believer's life according to versus 6 and 9-11? How does this make you feel about uncertainties in your life when you pray?
What is the difference between knowledge and insight (v. 9)?
How does one "decide what is best" (v. 10)?
What is the difference between Paul's view of life (vv. 12-14) and the view of the Stoics (grin and bear it) and the Epicureans (eat, drink, and be merry)?
How does Paul decide if an event (like his jailing) is good or bad? How would this example encourage others?
What motives for preaching does Paul speak of (vv. 15-17)? How would the preaching of some add affliction to Paul?
In what was Paul's confident hope (v. 20)?
How would you describe Paul's attitude (v. 21)?
Explain the conflicting desires of Paul (v. 23).
How can our conduct "in a manner worthy of the gospel of Christ" (v. 27)
What is one sign of our salvation (v. 28)?
Why has Christ allowed us to suffer for Him (vv. 28-29)?
Reflective Questions — Live it today.
Who is your spiritual “cheerleader” now? For whom do you encourage and cheer?
What difference has your personal faith in Jesus Christ made in your attitude toward death and dying? In your attitude toward suffering?
“For me, to live is ____.”
I will ... What has the Holy Spirit revealed to you in this passage? How will you apply it to your life this week?
You can ... Who do you know who needs to hear this?
How does this equip us be a better disciple and help empower us to “make disciples”?
Paul Harvey has rightly said, "If you don't live it, you don't believe it."
Humility is a choice of posture and position we make. Jesus modeled true humility by willingly emptying himself of all entitlement and status as he served others.
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LEADERS LIVE ON THEIR KNEES
Dr. Joe Pettigrew
“In your relationships with one another, have the same mindset as Christ Jesus: Who, being in very nature[a] God, did not consider equality with God something to be used to his own advantage; rather, he made himself nothing by taking the very nature[b] of a servant, being made in human likeness. And being found in appearance as a man, he humbled himself by becoming obedient to death— even death on a cross!” Philippians 2:5–8 I wish the door to the Oval Office, every political office, every executive of a company’s office, every pastor’s office, every principal’s office, every headmaster’s office, and every boss’s office was small, so small that the occupants would have to get on their knees— briefcase and all—and crawl through the door and into their office.
A small door serving as a simple reminder that leadership and authority mean getting low and being a servant. And every morning when arriving at work serving as a reminder again that the attitude of our hearts should be “there is nothing too low for me to do today; I am here to serve.” What a good reminder for all of us.
This is the example and mindset of Jesus, the son of God; born in a barn, wrapped up and put in a feeding trough (talk about coming into the job low!). Paul expands in Philippians 2:6–7, “Though [Jesus] was in the form of God, he did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant”.
What an amazing mystery and example: God becoming human and entering into his kingly office through the small door of Bethlehem. Not coming to be served but to serve and calling us to do the same. Friends, today, let’s get low together, looking into the eyes of children, helping to clean the mess that is on the floor; washing the feet of our friends, and most of all reminding those around us that we are here to serve—just like our Savior, Jesus.
Thought of the Day: Pray and thank Jesus today for being a servant to you. Thank Him for humbling Himself and becoming obedient to the point of death, even death on a cross.
==========
JUST BECAUSE
December 8 , 2018
Dr. Joe Pettigrew
“Instead, he gave up his divine privileges: He took the humble position of a slave and was born as a human
being.” Philippians 2:7
There was an older man that recently died, and only a few knew his name. After his death many stories surfaced of his genuine concern for others. He once
saw a woman standing beside her broken down car on the side of a busy highway. Approaching her, he offered help and was able to fix her car.
When the grateful woman offered to pay him, he said, “Oh no, that’s not necessary.” “But why else would you, a black man, have done that for me
if you didn’t want money?” she asked. “Because you were stranded on the side of the road,” he replied, “that's why.”
In this season of giving, most of us are more generous and outward-focused than we might ordinarily be. The apostle Paul applauded the church in Philippi
from his prison cell and thanked them for their generosity (Philippians 4:15-18), but he also warned them against wrong motives (Philippians 2:3-4). His words remind us not to be selfish, urge us to be humble, call us to think of others as better than ourselves, and require that we be genuinely interested in them and
their needs.
The apostle challenged others to have the same attitude as that of Jesus Christ: Though He was God, He gave up His divine privileges, took on the humble
position of a slave, and was born a human being. He humbled Himself in obedience to God and died a criminal’s death on a cross.
God therefore raised Him to the place of highest honor and gave Him the name above all other names, that at the name of Jesus every knee should bow and
every tongue confess that Jesus Christ is Lord, to the glory of God the Father (Philippians 2:5-11).
Thought of the Day: He gave His life because we were stranded in sin and death. May we live out His servant heart.
=================
“At the name of Jesus every knee should bow...” Philippians 2:10
Mike Benson, Editor
THE GOD WE serve is an august, spiritual being both deserving and desirous of our deepest respect...
Though described in Scripture as a friend to man (Isaiah 41:8; James 2:23), He is not some sort of "good buddy" to joke with or about.
Our God is still on the throne (Psalm 45:6), His ways remain higher than our ways (Isaiah 55:9), and His authoritative Word still promises to judge us in
the Last Day (Revelation 20:12).
No measure of self-appointed, flippant familiarity with the God of heaven detracts one bit or whit from His inherent majesty. Our God is eminently worthy
of our reverence, this we must serve Him "acceptably with reverence and godly fear" (Hebrews 12:28). Truly, reverence is the "very first element of religion."
Moreover, our periods of public worship should express this spirit of reverence. "God is greatly to be feared in the assembly of the saints, and to
be had in reverence of all about Him" (Psalm 89:7). Worship performed "in spirit and in truth" (John 4:24) suggests a demeanor or awe and reverence.
We agree that our worship services should be permeated with expressions of joy and thanksgiving - they should not come to resemble a congregational visit
to the dentist; but neither should the reverent worship of our heavenly Father be confused for a carnival or rock concert. Whether our worship is that offered during a Sunday morning service, that which involves a lectureship
assembly, or that which is engaged in by a zealous throng of your people attending a youth rally - regardless where, when or by whom the worship is performed - it must be characterized by reverence and decorum. "Let
all things be done decently and in order" (1 Corinthians 14:40).
The worship assembly is not the proper setting for screaming, whistling, clapping, and stomping the feet in response to a speaker's message. We do not gather
to pay homage to men, but to worship God. We do not come together as a football game or a stage-band concert, we come to worship God. We do not assemble with the intent of being entertained or sensually excited; we come
to worship God. Any assembly of saints with the intent of worshipping and praising the God of heaven should reject that which emphasizes the carnal emotions and minimizes the spiritual man. An outsider should be able to
attend one of our Sunday assemblies, or one of our many youth gatherings, and see a marked difference between the worship of God and the Jay Leno show.
In the realm of worship, "zeal without knowledge" paves a dangerous road toward pagan, flesh-oriented, and riotous assemblies. Most of our denominational
neighbors have long gone this route, with services geared more toward entertaining man than worshipping God. May we learn to temper our joy in Christ with a Christ-like reverence for things holy. And may we teach our children
so.
Remember, our God is on the throne - not on stage. Dalton Key, "God is on the Throne not on Stage"
KneEmail:"He is your praise, and He is your God, who has done for you these great and awesome things which your eyes have seen"(Deuteronomy 10:21)
Bible reading for 04.26.12: Luke 19:1-27; 2 Samuel 23-24
God is ... What do we learn about God in this passage?
We are ... What do we learn about people in this passage?
I will ... What has the Holy Spirit revealed to us in this passage? How can I apply it to my life this week?
You can ... Who do you know who needs to hear this? Feel free to share with others by social media links at the bottom of this.
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An Amazing Solution by Chris Stinnett
Kai Baldwin was watching the news at home in Vernal, Utah, and saw a report about the extreme flooding in Nebraska. It distressed him to think that farmers wouldn’t be able to feed their livestock because a bridge washed away. He was willing to give all the money he possessed to help, but Kai is only six years old and his life savings amounted to $3.21. He went door to door to solicit donations and bumped his donation up to $285.28, which he mailed to the Nebraska Farm Bureau Disaster Relief Fund. When the news reported the charming story, it sparked a thought in Jesse Wise.
Wise lives in Culpepper, Virginia, and runs a farm and a metal recycling business. He had just dismantled a perfectly good 43-foot bridge and thought maybe it could be better used in Nebraska than simply cut up for scrap. It took several phone calls and some convincing that it was not some sort of prank call, but finally Craig Bartels, a County Commissioner near Belden, Nebraska, said, “Yeah, we’ll take it.” Wise then split the moving expenses with Read Transportation to move the bridge 1000 miles. Bartels is not sure where the bridge will go, but he’s certain it will be put to good use. Kai Baldwin’s $3.21 sacrifice brought imaginative kindness and an amazing solution from warm-hearted people far away.
“Therefore, as God’s chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience. Bear with each other and forgive whatever grievances you may have against one another. Forgive as the Lord forgave you. And over all these virtues put on love, which binds them all together in perfect unity” (Colossians 3:12-14 NIV).
Most people want to do good things and to be compassionate. Often, they just don’t see the connection between the need that exists and their own ability to meet the need. And then an example, or an encouragement, or a chance encounter stimulates the thought of personal responsibility. Once that fuse is lit, there is no telling what will happen next. God has a way of opening doors and breaking barricades for us to help others. In our era of instantaneous communication, the world can become very much smaller and neighbors in need seem to live very much closer.
The drive for compassion is mistakenly imagined to be a normal human attitude. In fact, selfishness is normal; compassion is the gift of our loving God. Because we are God’s people we act like Him in kindness, gentleness and patience. The entire idea of forgiveness is foreign to most human relations. Only God has demonstrated that power, most especially in His Son, Jesus Christ. He calls us to imitate Him and to live in virtue rather than grasping cruelty. Then, when goodness prevails and kindness is obvious, people realize that’s the way the world was meant to be. And that warm-hearted regard for the problems of others can result in amazing solutions to seemingly insurmountable difficulties. But then God specializes in amazing solutions to insurmountable problems. That’s why He allowed His Son to die in our place, so that final and ultimate forgiveness can come to us. There is no solution greater than our Father’s.
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Giving Thanks
From 1618 to 1648 the Thirty-Years War washed across Europe. It involved armies from Norway to Spain and from the Netherlands to Czechoslovakia. More than eight million people died, most of them in central Europe and most of them from disease and famine rather than warfare. Near Leipzig in the east of what is now Germany, the walled city of Eilenburg was considered a refuge from the conflict that loomed nearby in the 1630s. And then an epidemic broke out in the besieged city.
Because of the twisted oddities of Lutheran polity then, once the main official fled the city and two other clergy died, an obscure junior clergyman named Martin Rinkart became the last surviving man authorized to conduct funerals. He did at least 4,480 funerals, sometimes as many as 40 or 50 per day. In May 1637, one of those funerals was for his wife. Late that same year, he wrote one of his 66 surviving hymns, a prayer to be sung by his starving children as they rationed out meager scraps. The first verse:
“Now thank we all our God, With hearts and hands and voices;
Who wondrous things hath done, In whom this world rejoices.
Who, from our mother’s arms, Hath led us on our way
With countless gifts of love, And still is ours today.”—trans. Winkworth
“Let the word of Christ dwell in you richly as you teach and admonish one another with all wisdom, and as you sing psalms, hymns and spiritual songs with gratitude in your hearts to God. And whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him” (Colossians 3:16-17 NIV).
Gratitude isn’t some transient attitude that grows in good times and fails in hard times. It’s a habit of the mind and heart that finds joy in the smallest of blessings. In the U.S., we celebrate Thanksgiving Day on the fourth Thursday of November each year. The day is filled with good food, family gatherings, reunions, knots of conversation and the general sense that all is well. And that’s a very good thing and a good thing to enjoy.
Yet our gratitude will be on display in our lives throughout the year. God has blessed us and continues to bless us in myriad ways that we can see and many, many more that are hidden from us. Through Him we have life and joy and peace and every good thing. Even better, through Him we have the assurance of forgiveness of our sins through Jesus Christ our Lord. Whether we sit down at a table covered in rich food or enjoy a simple meal with those we love, every day is cause for thanksgiving. All our days should be exercises in living life in the name of the Lord Jesus, giving thanks to God the Father through Him. I hope you have a happy Thanksgiving Day holiday and I hope your gratitude continues to encourage you throughout your life.
Reminder: Pray to God to set your heart right as you engage His word. The text you are about to study was not written to you but is written for you. So, before applying we must ask the following questions:
What did it mean to the original reader or original audience?
READ THE SCRIPTURE (Multiple times & translations and notice the words that standout)
Biblegateway (NIV) (My choice of all-round site. Great app, better on computers or on phone)
StepBible (ESV) (Great on phone or computer with good resources.)
Who is the "neat freak" in your family? Are you neat or messy?
Christians are called to love one another and to practice righteousness. This is because God is Love, and those who abide in love abide in God, and God abides in them.
1 John 3 is about God's love for humanity and how we are to love one another. It is also about how we are to live our lives according to God's commandments. It also talks about how God sent His Son, Jesus Christ, to die for our sins.
28 And now, little children, abide in him, so that when he
appears we may have confidence and not shrink from him in shame at
his coming. 29 If you know that he is
righteous, you may be sure that everyone who practices righteousness has
been born of him.
3 See what kind of love the Father has given to us, that we
should be called children of God; and so we are. The reason why the
world does not know us is that it did not know him. 2 Beloved,
we are God's children now, and what we will be has not yet
appeared; but we know that when he appears we shall be like him,
because we shall see him as he is. 3 And
everyone who thus hopes in him purifies himself as he is pure.
4 Everyone who makes a practice of sinning also practices
lawlessness; sin is lawlessness. 5 You know
that he appeared in order to take away sins, and in him there is
no sin. 6 No one who abides in him keeps on
sinning; no one who keeps on sinning has either seen him or known him. 7 Little
children, let no one deceive you. Whoever practices righteousness is
righteous, as he is righteous. 8 Whoever makes a
practice of sinning is of the devil, for the devil has been sinning from the
beginning. The reason the Son of God appeared was to destroy the works of
the devil. 9 No one born of God makes a practice of
sinning, for God's seed abides in him; and he cannot keep on sinning,
because he has been born of God. 10 By this it is
evident who are the children of God, and who are the children of the devil:
whoever does not practice righteousness is not of God, nor is the one
who does not love his brother.
OBSERVATIONS(Reflect on the topic and build the concept the writer is trying to communicate to the original audience)
ebible (NLT) (Best for having Bible sections divided by "pericope" or sections by thought)
Bible Hub = Outline, Themes, Topics, People, Locations, and Questions
Living as Children of God
1 John 2:28-3:10
Walk in Love: Renounce Sin
1 John 2:28-3:10
or
The Manifest Love of God: A Study of 1 John 3
1 John 3 invites us to immerse ourselves in God's extraordinary love and let it transform us from within. As children of God, we are called to live righteously, mirroring the purity of Christ and displaying profound love for our fellow believers. The manifestation of love should extend beyond mere words, finding expression in action and truth. As we navigate through our daily lives, let us keep these profound truths at heart and strive to live in a way that is pleasing to God.
Section: God’s Lavish Love and Its Implications (Verses 1-3)
John begins by marveling at the incredible love God has shown in making us His children. This divine identity may not be recognized by the world because it did not know God. We are comforted with the assurance that when Christ appears, we will be like Him, for we shall see Him as He is. This hope inspires us to purify ourselves, just as Christ is pure.
Section: Sin and the Children of God (Verses 4-10)
John contrasts the sinfulness of the world with the righteousness of God's children. He asserts that everyone who sins breaks God's law, and in Jesus, there's no sin. Anyone who continues to live in Him does not go on sinning. Those who do not practice righteousness or love their fellow believers are not of God.
STUDY RESOURCES(This takes some work and here are more resources than you can go through completely)
God is ... What do we learn about God in this passage?
We are ... What do we learn about people in this passage?
What tell-tale attitudes and actions characterize a person "born of God" (2:29; 3:1b,3,6-7, 10)?
Are Christians sinless (3:6-10)? Does John mean that Christians do not sin: At all? Inad- vertently? Deliberately? Habitually? Or is he providing a gauge to evaluate teachers?
John says the main source of tension between the world and Christians is sin. Despite this tension, what must go hand-in-hand with obedience for a Christian (3:10)? When is it difficult for you to love?
What does it mean that Jesus Christ is our propitiation?
How does this passage help us understand the nature of God's love for us?
What does this passage teach us about how we should view those who sin against us?
What are some practical ways that we can love one another as this passage commands?
How does this passage help us understand what it means to be children of God?
What does it mean that God is love?
How does this passage help us understand the nature of sin?
What does the passage teach about the relationship between love and obedience?
How are we children of God according to 1 John 3:1?
What is the purpose of trials and suffering? (1 John 3:2-3)
According to 1 John 3:4, what sin have we been freed from?
What does it mean when the author says that the Son of God appeared in order to destroy the works of the devil in 1 John 3:8?
What does it mean to be born of God in 1 John 3:9?
Thesis: The unmistakable mark of a child of God is not merely in words of faith but in the practice of righteousness that reflects God’s own character.
Introduction: In 1 John 2:28-3:10, we discover the true identity markers of those who belong to God.
1. Understanding our Identity in Christ: Emphasizing the Change from Sin to Righteousness A. 1 John 3:1 describes how great the love of the Father is, that we should be called children of God. This identifies us fundamentally as belonging to him. B. Being children of God implies a transformation that aligns with God's righteous nature (1 John 3:7).
2. The Practice of Righteousness as Evidence of Faith A. 1 John 3:9 explains that no one born of God makes a practice of sinning because God's seed abides in him; hence, he cannot keep on sinning. B. This transformation is a direct outcome of the indwelling Holy Spirit, cultivating a lifestyle that rejects sin and embraces righteousness (Galatians 5:22-23).
3. The Impact of Living as True Children of God A. As children of God, our actions must align with his character, fundamentally changing how we interact with the world (1 John 3:10). B. This lifestyle is a witness to others about the power of God's transformative grace in our lives.
Conclusion: As we recognize ourselves as God’s children, let us reflect his character through our choices and actions. By living in his righteousness, we not only affirm our identity but also become beacons of his love and grace to the world.
What should our attitude be towards sin? (v. 8)
Why should we not be surprised if the world hates us? (v. 13)
What does it mean to keep God's commandments? (v. 22)
What does it mean not to love the world or the things in the world? (v. 15)
How can we know that we love God's children? (v. 10)
How can we know that we abide in God? (v. 24)
What does it mean to be born of God? (v. 9)
What does it mean to do righteousness? (v. 7)
How would you feel if Jesus returned right now? Excited? Relieved? Ashamed?
What do verses 1-3 imply about God? What does this mean for our self-image? How have you experienced God's lavish love this week?
How can a Christian recognize and deal with our society's "whatever is right for you" attitude (moral relativism)?
I will ... What has the Holy Spirit revealed to us in this passage? How can I apply it to my life this week?
What transformative move needs to be made?
You can ... Who do you know who needs to hear this? Feel free to share with others by social media links at the bottom of this.
Who would you want to write the biography of your life? Why that person? What does this person know about you that you would like people to know?
God is ... What do we learn about God in this passage?
We are ... What do we learn about people in this passage?
How does this book pick up where Luke 24:45-53 leaves off? Why do you think Luke wanted to write this book as a follow-up to his gospel?
Why is Acts an important book to the total NT message?
Theophilus, what is the picture in your mind of this man since Luke writes these 2 books to him?
Diaries & journals, why do you think Dr. Luke kept one?
How do you see Luke contributing to Paul's evangelistic work of making disciples?
What sort of convincing proof's did Jesus provide about his resurrection?
Did the disciples understand the true nature of the kingdom? How did Jesus respond?
What do the disciples think will happen when they receive the Holy Spirit in Acts 1:6? How does their idea of the kingdom differ from Jesus' in Acts 1:7-8?
As a disciple what is the impact of you of Jesus' words in Acts 1:8? Of Jesus' departure in Acts 1:9? Of the angels' promise in Acts 1:11
I will ... What has the Holy Spirit revealed to us in this passage? How can I apply it to my life this week?
How would you explain the effects of the Resurrection to your non-believing friends?
Explain why it was important for the apostles to know Jesus would return? What difference does the knowledge of Christ's 2nd Coming make in your daily life?
To which "Jerusalem" are you called to bear witness? How do you need the Spirit to help you?
You can ... Who do you know who needs to hear this? Feel free to share with others by social media links at the bottom of this.
Luke and Acts make up approximately 27% of the
NT. From the first sentence of Acts, Luke makes his agenda clear: What Jesus
began with the disciples, the Holy Spirit brings to fruition through the
church. Two-volume works like this were not uncommon in antiquity. For example,
Josephus, Luke's contemporary, wrote an apology for the Jews divided into two
parts.
In
the first volume of this work, my most esteemed Epaphroditus, I demonstrated
the antiquity of our race ... I also challenged the statements of Manetho,
Chaeremon, and some others. I shall nor proceed to refute the rest of the
authors who have attacked us. (Jospehus, Against
Apion, 2:1)
Ferguson is
likely correct when he suggests, "They (Luke and Acts) are the only books
in the New Testament with this feature, which shows that they were intended for
a wider audience than that of the Christian communities and reflect a higher
level of culture."[1]
Regardless of who reads this two-volume work,
the overlap between them is undeniable. In fact, one cannot rightly read the
first without the second and visa-versa. Consider these striking
similarities:
1.Their
introductions: Luke 1:1–4; Acts 1:1–5. Both address
Theophilus and both lay out Luke‘s primary agenda for the book.
2.Their
transition: Acts begins where Luke left off. The
resurrection and ascension are common to both (Luke 24; Acts 1). However, Luke
spends a lot of time with the resurrection and briefly mentions the ascension
whereas Acts briefly mentions the resurrection and expands on the ascension.
This is a helpful literary device.
3.They
bridge Jesus and the Church: The church was not an afterthought.
You cannot be saved without being part of the church. In a sense, the church is
Jesus. In a sense, it is not only Luke that would be incomplete without Acts,
but Matthew, Mark, and John as well. For without the Church, the message of the
Gospel is incomplete.
4.They
bridge Jesus and the Spirit: The work of the Holy Spirit is a
continuation of the ministry of Jesus. The Holy Spirit touches all areas of
church life in Acts—evangelism, stewardship, problem-solving, leadership,
etc.
5.They
bridge Jew and Gentile: Acts 2 and Acts 10 are vital. While
Luke emphasizes that the roots of Christianity are to be found in Judaism, God
intended from the beginning to gain for himself a people from all the nations
of the earth. Paul was the apostle to the Gentiles, but usually went first to
the Jewish synagogue when he arrived in a town. All of the disciples were
Jewish, but the gospel would spread through them to the Gentiles.
6.They
bridge faith and history: The people in both books are real.
The story does not begin, ―Once upon a time ... " The miraculous and the
historical, the individual and the corporate, the spiritual and the political
are woven together as warp and woof of a single narrative.
7.Both
show interest in the downtrodden—Gentiles, Samaritan, Women, the poor and the
sick: For Luke, the only Gentile author of the
Bible, the idea that God would be available to all (not just healthy Jewish
males) was the life-changing
realization that under-girded his literary project. One can trace his movements
toward inclusion throughout Luke and Acts, culminating in the conversion of
Cornelius (Acts 10–11) and Saul/Paul‘s ministry to the Gentiles (esp. 9, 13,
15).
8.Both
show interest in supernatural beings—angels and demons:
Gabriel was sent to Zechariah (Luke 1:11–19), Mary (Luke 1:26–38), and the
shepherds (Luke 2:9–15). Luke has Jesus speak frequently about angels (Luke
9:26; 12:8–9; 15:10; 16:22; 20:36). Angels were involved in the resurrection
(Luke 24:23), the ascension (Acts 1:10–11), deliverance from prison (Acts 5:19;
12:7–15), evangelism (Acts 8:26; 10:3–7, 22; 11:13), infliction of judgment
(Acts 12:23), and revelation (Acts 27:23). Demons are also a common theme for
Luke (Luke 4:33–3, 41; 6:18; 7:21; 8:2, 27–38; 9:1, 42, 49; 10:17; 11:14–24;
13:32; Acts 8, 13, 16, 19, 28). These are countered by appropriate signs and
wonders from the Holy Spirit.
Just as
Luke/Acts can be compared, so can the ministries of Peter and Paul within the book of Acts:
1.Healed a lame man (3:6; 14:8f).
2.Peter's shadow and Paul's handkerchief
(5:15; 19:12).
3.Confronted a sorcerer (8:20;
13:8).
4.Raised the dead (9:36–42;
20:9–12).
5.Received and rejected worship
(10:25–26; 14:11–15).
6.Supported by a Pharisee before the
Sanhedrin (5:34–35; 23:6, 7).
7.Miraculous release from prison (5:19;
16:26).
8.Vision recorded three times (10:9–23,
27–29; 11:4–10; 9:1– 19; 22:6–12; 26:12–18).
9.Beaten (5:40; 16:22, 23).
10.Filled with the Holy Spirit (4:8; 9:17;
13:19).
11.Preached the Word of God with boldness
(4:13, 31; 9:27,28).
12.Preached to both Jews and Gentiles
(10:34f; 13:46f).
It
is as if Luke is saying, ―So goes Peter, so goes Paul.‖ Yet this comparison
needs to be taken one step backwards and one step forwards. The ministries of
Peter and Paul mirror that of Jesus; they also project forward the ministry of
the church in expanding the fame of Jesus.
II. MAJOR THEMES, VALUES, AND CHARACTERISTICS OF THE BOOK:
1.The
Holy Spirit is mentioned at very important intervals in the
book. Haenchen mentions that "spirit" occurs 62 times in the book.[2]
It belongs:
d.To Christians as permanent property
(6:5; 11:24).
The
life of the church is directed and guided by the Holy Spirit directly (13:2;
15:28; 16:6), through angels (5:19f; 8:26; 27:23), through prophets (11:28;
20:11f), or through the Lord Jesus Himself (9:4–6, 10–16; 18:9; 23:11).
2.The
Church is the fulfillment of God‘s intention for the
OT people of God—the kingdom. The kingdom is larger than the church, older than
the church, and will extend beyond the church but the church is the present
manifestation of God‘s kingdom on earth. Luke offers a strikingly honest
picture of the church, portraying both the pressures without and the struggles
within. In addition, he shows the expansion of the people of God throughout all
corners of the Roman Empire, under persecution, yet unhindered (Acts 28:31). He
wanted Theophilus to know for certain this picture of Jesus and the kingdom.
―He was undoubtedly interested in how the gospel had been received and what
success it had met in the various centers of influence known to him in the
eastern part of the empire, from Jerusalem to Rome.‖[3]
3.An
apologetic to Theophilus to confirm the belief that the
Christian Church was not politically dangerous. Christianity can exist in any
culture. Some have proposed that the book of Acts was to be used as a defense
brief for Paul during his trial at Rome. Consider:
•Roman officials were consistently
friendly to Christianity.
•Roman authorities could find no fault
in either Jesus or His apostles (cf. Luke 23:4 [Pilate], 14–15 [Herod], 20,22;
Acts 18:14–15 [Gallio]; 23:29 [Claudius Lysias]; 24:23, 26– 27 [Felix]; 25:25
[Festus]; 26:31 [Herod Agrippa II]).
•Roman authorities conceded that
Christianity was a religio licita (a
lawful or licensed religion).
•Inordinate space (chaps. 21–28) is
devoted to Paul's arrest.
4.Expansion
of Christianity. It shows that the essential task of
the church is the mission of God. The mission becomes social action. There is
no dualism here for the early church. Acts provides a manual of personal
evangelism. All the while, the providence of God protected the church (esp.
Acts 12 & 27). The church lives out its life in the hands of God. The early
church did three basic things:
•They preached the gospel.
•They baptized the converts. They
planted the church.
In this sense
then Acts is a missionary document. Luke would have a special interest in this
due to his Gentile status.[4]
This is not to suggest that the missionaries were not pastors. They did care
about the edification of the flock, and their travels show this.
5.Gentile
Inclusion. It shows that ultimately no racial
discrimination is allowed in God's church. Acts 10:34f. Jews and Gentiles learn
to get along in this new community. The Gentile inclusion in the church was the
fulfillment of prophecy (Luke 24:47; Acts 1:4f, 20; 2:16–21; 3:24; 10:43;
13:40f, 47; 15:15–18; 28:25–28).
6.Accurate
History. It shows good evidence of what was going on in
Palestine in the first century A.D.
In this sense Luke proves himself to be an accurate historian. Luke does not
simply portray history as "that which happened" but as "that
which God designed and implemented." The vogue theological term is
"salvation history." Luke's accuracies include:
•Political structure and official
titles.
•Social and political customs.
•Dates.
•Geography; it contains some 80
geographical references.
7.Speeches.
There are no less than 24 speeches or excerpts of speeches included in Acts:
Nine by Peter (1:16–22; 2:14–36; 3:12–26; 4:8–12; 5:29– 32; 8:20–23; 10:34–43;
11:5–17; 15:7–11); nine by Paul (13:16– 41; 14:15–17; 17:22–31; 20:18–35;
22:1–21; 24:10–21; 26:2–23; 27:21–26; 28:17–20); one by Gamaliel (5:35–39);
Stephen (7:2– 53); James (15:13–21); Demetrius (19:25– 27); the Ephesian town
clerk (19:35–40), and Festus (25:24–27). The vocabulary and theology of the
speeches of Peter and Paul often match that of their epistles.
8.Sophisticated
writing. It shows excellent evidence of good writing
language and style. Luke's Greek is among the finest in the NT, only the book
of Hebrews is comparable. "He steeps his style in Biblical phraseology,
drawn from the Greek Old Testament, so long as his narrative moves in
Palestinian circles, where the speakers used Greek that obviously represents a
foreign idiom ... he instinctively departs from that style when his subjects
takes him away from the Biblical land and people."[5]
In other words, when Luke describes Jewish events he writes as a Hellenistic
Jew, following the style of the LXX; when he describes Roman events, he writes
like a Roman. He is a literary genius. In addition, his vocabulary is
outstanding. He uses 732 words in his two volumes not found elsewhere in the NT
The vocabulary of Luke compares favorably with the noted Greek writer,
Xenophon.
9.Eye-witness
testimony. It appears that when Luke traveled with Paul
he describes it in the first person plural "we." The following
sections include this peculiarity: 16:10–17; 20:5–21:18; 27:1–28:16.
10.It furnishes good background material for at least 10 of Paul's Epistles: 1 and 2
Thessalonians,
1 and 2 Corinthians, Galatians, Romans, Colossians, Philippians, Ephesians, and
Philemon. It also serves as a bridge between the gospels and the epistles. Some
have suggested that this relationship between Acts and the Pauline Epistles is
not without problem:[6]
•In Acts Paul is proud of his Pharisaic
piety and ties himself to the law (16:3; 21:18–26; 26:5), while in the epistles
sees this as a possibility which must not be allowed to limit his freedom in
Christ (1 Cor. 9:19–23; Gal. 2:5, 11).
•In Acts Paul is brought directly into
the church and into fellowship with the Apostles (9:10–19, 23–30), while in the
epistles Paul claims to be distant from the apostles and independent of them.
•The epistles more vehemently claim Paul
as an Apostle than does the book of Acts (cf. Gal. 1:1; Acts 14:4, 14).
However, these more likely represent different
theological and historical emphases rather than contradictions.
11.Theology.
Acts raises several critical issues of key importance for the church
today:
a.Baptism in the Spirit and charismatic
gifts.
b.Miraculous signs and the Apostles' power.
c.Economic sharing of the early church
2:44, 45; 4:32–37.
d.Church discipline.
e.Christian conversion.
f.Cross-cultural evangelism and
prejudice.
g.The establishment and function(s) of
church leadership.
h.Missionary principles.
i.Foundations and implementation of
Christian unity.
r.Picture of Jesus (especially fulfilled
prophecy).
III.Background issues:
TITLE
1.What is the title?
•Acts of the Apostles
(RSV-pictorial).
•The Acts of the Apostles (Phillips,
KJV, Readers Digest, TEV, NASV; RSV).
•The Acts (NIV).
•Acts of Apostles (New World).
2.Is it the acts of all the Apostles?
Some of the Apostles? But what about the fact that sometimes the apostles are
by-passed in favor of others?
3."Acts" may seem strange to
us, but "This was a common designation in the Hellenistic age for a
description of the deeds of an outstanding individual, as for example, 'The
Acts of Alexander' or 'The Acts of Hannibal'."[7]
4.Codex vaticanus and Beza have
"Acts of Apostles." However, Codex Sinaiticus has only
"Acts," and this is used by the church fathers.
5.There is something wonderful about the
simple name, "Acts."
•It helps to show that whatever acts
took place they took place by the power of the Holy Spirit. Thus, "The
Acts of the Holy Spirit."
•It helps to show that there are no
"little people" in the church. Everyone counts. We read of Peter,
John, James, Philip, Stephen, and Paul. But we also read of Ananias, Barnabas,
John Mark, and Timothy.
•It helps to show that the church does
acts. It performs the words and deeds of Jesus. Can the church today really be
described as doing much of anything?
AUTHOR:
1.Whoever wrote it shows that the author
is an educated and classy reporter. The narratives are moving, stirring, and
powerful.
2.Tradition (until the 1800's) says that
Luke the physician from Antioch of Syria and travelling companion of Paul,
wrote the book. Luke died in Boeatia, Greece, unmarried, at age 84. When people
broke with this tradition it was due to philosophical presuppositions and not
because of evidence or new finds in the ancient records.
3.Evidences for Luke writing Acts:
•External: By the second century A.D.the church believed it was Luke.[8]§Muratorian
Canon (170–200).
§Anti-marcionite
prologue (160–180).
§Irenaeus,
Clement of Alexandria, Tertullian, Eusebius, Jerome, and Origen all accepted
Lucan authorship.
§Variant
reading of Acts 20:13 in an Armenian text reads, "But I, Luke, and those
who were with me, went on board."
•Internal: There is a similar style to
the Gospel of Luke and a similar recipient (Theophilus); a similar introduction
(Luke 1:1–4; Acts 1:1–5). There is also similar vocabulary—Luke uses an
inordinate number of words that are not found anywhere else in the NT The are
at least fifty words common to Luke and Acts which are not found anywhere else
in the NT Also, consider the "we" passages and the
"medical" language (cf Col. 4:14; Phm 24; 2 Tim 4:11).
4.Luke never claims to have written it,
so perhaps we are not bound to defend that he did, but it is still the best
position.
5.What issues have caused Luke‘s
trustworthiness to be questioned?
•Paul's conversion accounts—3 of
them.
•Silence in Acts of the Jerusalem
offering which features so prominent in the epistles.
•Silence in Acts concerning the writing
of the epistles.
•Disharmony of Paul's visits to
Jerusalem (Acts 9, 11, 15; Gal. 1–2).
•Difference from Paul's attitude toward
Jews.
•Difference from Paul's theology.
Answers to
these objections can be found in our exegesis of the text.
DATE:
1.How can we determine the date of the
book with any kind of accuracy? We
know when Herod Agrippa died (44 A.D.)—Acts
12.
•We know about the famine (47–48 A.D.)—Acts
11.
•We can compare Acts 15 and Gal.
1–2.
•We know something of Claudius expelling
Jews (c. 49 A.D.)—Acts
18.
2.What affects the dating of Acts?
•Authorship.
•The relationship to Lukan writings and
Luke's sources.
•The relationship of Paul and his
death.
•The outlook of Acts.
3.What are the possibilities? 60's.
•70–80's.
•Second Century.
4.The best bet yet is that the book was
written by Luke from Rome about 62 A.D.just prior to Paul's release from house-arrest. What evidence do we
have for this?
•We do have people quoting the book in
the second century.
•No mention of the Fall of Jerusalem, 70
A.D.
•No mention of Nero and his persecution,
64–68 A.D.
•No mention of the martyrdom of Paul or
Peter under Nero, 67–68 A.D.
•No mention of the martyrdom of James,
the Lord's brother, 62 A.D.
•Book shows the church knocking out
"primitive" issues, but not later issues like crystallization of doctrine,
sacraments, hierarchical leadership, and apostolic succession.
•Attitude of state toward the church.
That attitude was tolerance—not persecution.
•Acts does not indicate usage of Pauline
Epistles.
WORLD OR ENVIRONMENT OF ACTS:
Only
by understanding this can we see the backdrop of the impact of the church on
the Roman Empire. The church will become like a diamond on a black cloth. What
was going on in the world of the first century A.D.
when the church was born?
a.It Was a World of Extreme Materialism.
•This is not to suggest that there was
no poverty. Consider the issue of slavery. But slavery was big business as
well. The rich got richer and the poor got poorer. See Petronius, The Satyricon for a description of some
of the feasts by the royalty.
•Consider the description given by
Suetonius in The Twelve Caesars about
the feasts of Claudius, mentioned in Acts 18:1f.
He
gave many splendid banquets, usually in large halls, and at times invited no
fewer than 600 guests. One banquet was held close to the debouchment of the
Fucine Lake on the day it was emptied; but the water came rushing out in a
deluge and almost drowned him. His sons and daughters, like those of other
distinguished figures, were always expected to dine with him, sitting in
old-fashioned style at the ends of the couches on which their parents reclined.
Once, when a guest was believed to have pocketed a golden bowl, Claudius
invited him again the next evening, this time setting a small earthenware basin
in front go him. Some say that he planned an edict to legitimize the breaking
of wind at table, either silently or noisily-after hearing about a man who was
so modest that he endangered his health by an attempt to restrain himself.
•Into this world came the church with
great sharing power: Acts 2:42–47;4:32–37.
b.It Was a World of Religious
Pluralism.
•Our world is like this as well.
Consider Acts 17:22, 23. Some said that it was easier to find a god in Athens
than it was to find a man.
•Into this world came the church with a
unique and powerful truth claim offering people an alternative to every other
system of belief.
•For Christians there is one Lord. In
this sense we are not open-minded.
c.It Was a World of Political Deism.
•Since the gods were just dumb idols and
the mystery religions bottomed out, the people worshiped their political
leaders. This was not new either.
•Consider what Suetonius says about
divine titles that Domitian claimed for himself:
Just
as arrogantly he began a letter, which his agents were to circulate, with the
words, 'Our Lord and God instructs you to do this!' and 'Lord and God' became
his regular title both in writing and conversation. Images dedicated to
Domitian in the Capitol had to be of either gold or silver, and of a certain
weight; and he raised so many and such enormous arcades and arches, decorated
with chariots and triumphal insignia, in various city districts, that someone
scribbled 'arci,' meaning 'arches' on one of them—but used Greek characters,
and so spelled out the Greek word for 'Enough!' He held seventeen consulships,
which was a record.
•While the Roman leaders were great men
and built great roads (The Mediterranean Sea was called the Roman Lake) and
established peace, they were still only men. -Christians could pray for their
national leaders (1 Tim. 2:1; 1 Pet. 2:13) but not to them.
d.It Was a World of Rampant
Spiritism.
•It was a world filled with demonology,
spiritualism, astrology, magic, and mystery religions. Consider, Acts
14:8ff.
•Does it seem strange to you that no one
ever raised a cry against Jesus casting out demons as to whether or not the
demons existed?
•Into this world came the church that
combined rationality and empiricism. Christians know about the principalities
and powers but they also know that Christ overcame them on the cross.
e.It Was a World of Philosophical
Fatalism.
•Consider the Stoics and Epicureans of
Acts 17.
•One ancient philosopher said, "I
was not, I was, I am not, I don't care."
•Into this world came the church who
claimed that Jesus was the Way. The Christians believed that they were
experiencing life at the highest level.
f.It Was a World of Gross Paganism.
•Molech and Baal lived on in the first
century A.D.
Our world is bad with aids, murder, etc., but the first century A.D.was no picnic.
•Consider the lengthy section from
Suetonius about Nero who murdered both of the pillars of the early church,
Peter and Paul:
26.It might have been possible to excuse
his insolent, lustful, extravagant, greedy, or cruel early practices (which
were furtive and increased only gradually), by saying that boys will be boys;
yet at the same time, this was clearly the true Nero, not merely Nero in his
adolescence. As soon as night fell he would snatch a cap or wig and make a
round of the taverns, or prowl the streets in search of mischief—and not always
innocent mischief either, because one of his games was to attack men on their
way home from dinner, stab them if they offered resistance, and then drop their
bodies down the sewers. He would also break into shops and rob them, afterwards
opening a market at the Palace with the stolen goods, dividing them up into
lots, auctioning them himself, and squandering the proceeds. During these
escapades he often risked being blinded or killed—once he was beaten almost to
death by a senator whose wife he had molested, which taught him never to go out
after dark unless an escort of colonels was following him at an unobserved
distance. He would even secretly visit the Theatre by day, in a sedan chair, and
watch the quarrels among the pantomime actors, cheering them on from the top of
the proscenium; then, when they came to blows and fought it out with stones and
broken benches, he joined in by throwing things on the heads of the crowd. On
one occasion he fractured a praetor's skull.
27.Gradually Nero's vices gained the upper
hand; he no longer tried to laugh them off, or hide, or deny them, but openly
broke into more serious crime. His feasts now lasted from noon till midnight,
with an occasional break for diving into a warm bath, or if it were summer,
into snow-cooled water. Sometimes he would drain the artificial lake in the
Campus Martius, or the other in the circus, and hold public dinner parties
there, including prostitutes and dancing-girls from all over the city among his
guests. Whenever he floated down the Tiber to Ostia, or cruised past the Gulf
of Baiae, he had a row of temporary brothels erected along the shore, where
married women, pretending to be inn-keepers, solicited him to come ashore. He
also forced his friends to provide him with dinners; one of them spent 40,000
gold pieces on a turban party, and another even more on a rose banquet.
28.Not satisfied with seducing free-born
boys and married women, Nero raped the Vestal Virgin Rubria. He nearly
contrived to marry the freedwoman Acte, by persuading some friends of consular
rank to swear falsely that she came of royal stock. Having tried to turn the
boy Sporus into a girl by castration, he went through a wedding ceremony with
him—dowry, bridal veil and all—took him to his palace with a great crowd in
attendance, and treated him as a wife. A rather amusing joke is still going the
rounds: the world would have been a happier place had Nero's father Domitius
married that sort of wife. He dressed Sporus in the fine clothes normally worn
by an Empress and took him in his own litter not only to every Greek assize and
fair, but actually through the Street of the Sigillaria at Rome, kissing him
amorously now and then.
The
lecherous passion he felt for his mother, Agrippina, was notorious; but her
enemies would not let him consummate
it,
fearing that, if he did, she would become even more powerful and ruthless than
hitherto. So he found a new mistress who was said to be her spitting image;
some say that he did, in fact, commit incest with Agrippina every time they
rode in the same litter—the stains on his clothes when he emerged proved
it.
29.Nero practiced every kind of obscenity,
and after defiling almost every part of his body finally invented a novel game;
he was released from a cage dressed in the skins of wild animals, and attacked
the private parts of men and women who stood bound to stakes. After working up
sufficient excitement by this means, he was despatched-shall we say?—by his
freedman Doryphorus. Doryphorus now married him—just as he himself had married
Sporus—and on the wedding night he imitated the screams and moans of a girl
being deflowered. According to my informants he was convinced that nobody could
remain chaste or pure in any part of his body, but that most people concealed
their secret vices; hence, if anyone confessed to obscene practices, Nero
forgave him all his other crimes.
•Into this world came the church that
recorded, "Be holy, for I, the Lord your God, am holy."
NOTE: Do you
see our world in these six points? What can we do about it?
[1]
Everett Ferguson, Backgrounds of Early
Christianity (Grand Rapids: Eerdmans, 1987), 94.
[2]
Ernst Haenchen, The Acts of the Apostles:
A Commentary (tr. Bernard Noble and Gerald Shinn; Philadelphia: Westminster
Press, 1971), 187.
[3]
Richard Longenecker, Acts, in The
Expositor‘s Bible Commentary (Grand Rapids: Zondervan, 1995), 217.
[4]
John R. W. Stott, The Message of Acts :
The Spirit, the Church & the World (Downers Grove: InterVarsity Press,
1994), 31.
[5]
James Moulton, A Grammar of New Testament
Greek (Edinburgh: T&T Clark, 1908), 2:7-8.
[6]
See I. H. Marshall, The Acts of the
Apostles (Grand Rapids: Eerdmans, 1980), 43, ftn. 3.
[7]
D. Edmond Hiebert, The Gospels and Acts (Chicago:
Moody, 1975), 247.
[8]
For further details see F. J. Foakes-Jackson and Kirsopp Lake (eds.), Acts of the Apostles (Grand Rapids:
Baker, 1979), 2:207ff and Haenchen (3f).
=============== PEOPLE OF ACTS
Theophilus
1:1
Jesus
1:1
John (the Baptist)
1:5
Peter
1:13
John
1:13
James
1:13
Andrew
1:13
Philip
1:13
Thomas
1:13
Bartholomew
1:13
Matthew
1:13
James (son of Alphaeus)
1:13
Simon the Zealot
1:13
Judas (son of James)
1:13
James (Father of Judas)
1:13
Mary (Mother of Jesus)
1:14
David
1:16
Judas (Iscariot)
1:16
Matthias
1:23
Joel
2:16
Abraham
3:13
Isaac
3:13
Jacob
3:13
Pilate
3:13
Moses
3:22
Samuel
3:24
Annas (high priest)
4:6
Caiaphas (high priest‘s family)
4:6
John (high priest‘s family)
4:6
Alexander (high priest‘s family)
4:6
Herod
4:27
Joseph (Barnabas)
4:36
Ananias
5:1
Sapphira
5:1
Gamaliel
5:34
Theudas
5:36
Judas (Galilean)
5:37
Stephen
6:5
Philip
6:5
Procorus
6:5
Nicanor
6:5
Timon
6:5
Parmenas
6:5
Nicolas (From Antioch)
6:5
Simon the Sorcerer
8:9
Candace (Ethiopian queen)
8:27
Saul
9:1
Ananias (disciple)
9:10
Judas (on Straight Street)
9:11
Aeneas (a Paralytic)
9:33
Tabitha (or Dorcas)
9:36
Simon the tanner
9:43
Cornelius
10:1
Agabus (prophet)
11:28
Claudius
11:28
Mary (John‘s Mother)
12:12
Rhoda
12:13
Blastus
12:20
John Mark
12:25
Simeon called Niger
13:1
Lucius of Cyrene
13:1
Manaen
13:1
Bar-Jesus (Elymas)
13:6
Sergius Paulus
13:7
Saul (Son of Kish)
13:21
Jesse (David‘s Father)
13:22
Judas (Barsabbas)
15:22
Silas
15:22
Timothy
16:1
Lydia
16:14
Jason
17:15
Dionysius
17:34
Damaris
17:34
Aquila (Jew)
18:2
Priscilla
18:2
Titius Justus
18:7
Crispus
18:8
Gallio
18:12
Apollos (Jew)
18:24
Sceva (a chief priest)
19:14
Erastus
19:22
Demetrius (Silversmith)
19:24
Gaius (Derbe)
19:29
Aristarchus
19:29
Alexander
19:33
Sopater (Pyrrhus‘ Son)
20:4
Pyrrhus (Sopater‘s Father)
20:4
Secundus (Thessalonica)
20:4
Tychicus (Asia)
20:4
Trophimus(Asia)
20:4
Eutychus
20:9
Mnason (Cyprus)
21:16
Ananias (high priest)
23:2
Felix (Governer)
23:24
Claudius Lysias
23:26
Tertullus (lawyer)
24:1
Drusilla (Felix‘s wife)
24:24
Porcius Festus
24:27
Agrippa (king)
25:13
Bernice
25:13
Julius (centurion)
27:1
Publius
28:7
===============
==========
MAKING DISCIPLES— Acts 1:1-5 Luke tells us his intentions about how the first church, the early church, the apostles, and the people who followed Jesus talked about their faith in Jesus.
Just the “thought of sharing the gospel” with a non-Christian makes many believers cringe. Thoughts of rejection or inadequacy grip their minds. Many think, “I just can’t do this,” or “Isn’t this the preacher’s job?”
If you feel this way, take a deep breath and relax. The power for evangelism does not come from you, it comes from God! Faith comes from “hearing the word of God.” In other words, you are not on your own. You don’t have to perform or prove anything to anyone. You just have to let the Holy Spirit and the Bible work in and through you.
In Acts 1:8, shortly before Jesus ascended into heaven, He told His disciples,“...you shall receive power when the Holy Spirit has come upon you; and you shall be My witnesses both in Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth.”
There is no doubt that Jesus wanted His disciples to share their faith. After all, He called them to be fishers of men. Notice, however, Jesus promised them God’s presence. With God they had the power to do it effectively. They were to received power from on high. It happened a few weeks later at the day of Pentecost, when the Holy Spirit arrived like a house of fire!
It is comforting to know that God is with us. He has empowered us to share our faith. The power to do so is not any power, it is Divine power – power that healed the sick and raised the dead!
Since God sent the Holy Spirit, every Christian now has this indwelling power. It is given at the moment of salvation when believers are baptized and added to the body of Christ.
If we are a Christian, the Holy Spirit dwells in us. We shouldn’t stress about sharing our faith. If you think you can’t share, you’re right, you can’t! But God can do it through you because He placed His power in you. Philippians 4:13 states, “I can do all things through Him (Christ) who strengthens me.”
==========
WE'RE EXPECTING
A young private sought permission from his Commanding Officer to leave camp the following weekend. "You see," he explained, "my wife's expecting."
"Oh..." said the Officer, "I understand. Go ahead and tell your wife that I wish her luck."
The following week the same soldier was back again with the same explanation: "My wife's expecting."
The Officer looked surprised. "Still expecting?" he said, "Well, well, my boy, you must be pretty bothered. Of course you can have the week-end off."
When the same soldier appeared again the third week, however, the Officer lost his temper. "Don't tell me your wife is still expecting!" he bellowed.
"Yes sir!" said the soldier resolutely, "She's still expecting."
"What in the world is she expecting?" cried the Officer.
"Me," said the soldier simply.
Christians are a people who live in expectation. We're expecting that someday all the wrongs of this world will be brought to justice. We're expecting that the sufferings of this life will someday be replaced by joys beyond our imagination. But, most of all, we're expecting our Lord to return for us and we are anxious for that day to come. Paul seems to indicate that all of creation is earnestly awaiting the same thing (Rom. 8:19).
"Now when [Jesus] had spoken these things, while [the apostles] watched, He was taken up, and a cloud received Him out of their sight. And while they looked steadfastly toward heaven as He went up, behold, two men stood by them in white apparel, who also said, 'Men of Galilee, why do you stand gazing up into heaven? This same Jesus, who was taken up from you into heaven, will so come in like manner as you saw Him go into heaven.' "
(Acts 1:9-11)
1.Ramsay found inscriptions in the Phrygian language at Iconium (R, 70–73)
(cf. Acts 14:11! This discovery was one
of the first things that caused Ramsay to change his mind about the
trustworthiness of Acts.
2.There is a Moslem shrine of the Ascension of Jesus on the summit of
the Mount of Olives. This was formerly a
Byzantine church (Acts 1:9–11). The
ascension of Christ is recognized by the Moslems as a real event.
3.There were plenty of pools available in Jerusalem for
baptizing 3000 people (Acts 2:41). The
main pools in the Jerusalem area were the Pool of Hezekiah, Pool of Israel,
Pools of Bethesda, the Sultan‘s (or Serpent‘s) pool, Mary‘s pool (just outside
of St. Stephen‘s gate on the east side of Jerusalem). Some of these pools now at Jerusalem may have
been made after the time of the New Testament, but some of them (like the Pool
of Israel) were certainly there in the time of the book of Acts.
4.The Gate Beautiful (Acts 3:2, 10) was probably the same gate now called
the Golden Gate in the east wall of the temple court. This gate opened into the Court of the Gentiles;
and Solomon‘s Porch was located both north and south of the gate along the
inside of the temple courtyard wall.
5.Acts 6:19 mentions the Synagogue of the Libertines (freed
slaves). A stone slab called the Theodotusinscription, tells of the dedication of a synagogue in Jerusalem by
Jews with Latin names (such as Vettenus).
These people were probably Jewish slaves released by the Romans. (OLB,
307. Westminster
Historical Atlas of the Bible (1945 ed.), p. 87).
6.Ethiopia
(= Nubia, the modern Sudan, just south of Egypt) was ruled in the first century
by a dynasty of queens, many named Candace
(Acts 8:27; D, 352; OLB, 308).
7.Straight
Street in Damascus (Acts 11:28; F, fig. 121; OLB, 309).
It has only five slight crooks in it its length of about a mile. That is straight for Damascus! (J.W. McGarvey, Lands of the Bible, 555).
8.Caesarea
(Acts 10:24; 23:33) was the Roman capital in Judea. It is located on the Mediterranean Sea coast,
about 25 miles south of Mt. Carmel.
Herod the Great built the harbor there.
The harbor is now choked with sand and ruins. (See Biblical
Archaeology Review, May-June 1982).
9.There was a famine in the time Claudius
Caesar (A.D. 44–48).
See Acts 11:28. Josephus mentions this
severe famine in his Antiquities,
III, 1, 2.
10.Queen Helena, a Jewess of Mesopotamia, sent food to non-Christian Jews at
Jerusalem during the Claudius famine. (Josephus, Antiquities, XX, 2, 5). At
the same time the Christians at Antioch sent relief by Barnabas and Saul to the
Christians in Jerusalem (Acts 11:29–30). Queen Helena‘s family tombs have been
found at the north edge of Jerusalem.
The tombs have been wrongly called the ―Tombs of the Kings.‖ They
have a rolling stone at the entrance to the chamber where the tombs are (W,
246;F, 199–202).
11.The name of Sergius Paulus (Acts 13:7) was found on an inscription at Antioch
in Pisidia (R, 150– 151).
12.The city of Philippi is correctly called the ―first city of the district‖ (Greek, meris) in Acts 16:12 (H, 39).
13.Officials at Philippi were correctly
titled ―praetors‖ (Greek strategos)
in Acts 16:20 (H, 40).
14.Officials at Thessalonica were
correctly titled ―politarchs‖ (rulers of the city) in Acts 17:8 (H, 40; F,
352).
15.Ancient Athens had a market place (agora,
or forum) just north of and down from the Acropolis (the High City) (Acts
17:16–17). The Acropolis at Athens was crowned with temples – the Parthenon, dedicated to Athena, the
virgin, city-goddess of Athens; and also the Erectheum, with its beautiful
porch with maiden-shaped columns. These
were built in the fifth century B.C.
16.Mars
Hill (the Aeropagus) was located about two blocks west of the
Acropolis in Athens, in plain view from
the Acropolis. There Paul the apostle gave his famous sermon on the Unknown God
(Acts 17:19). Mars Hill was a place of
public hearings, both formal and informal.
17.The ―altar of the Unknown God‖ (Acts 17:23). A similar stone pillar bearing an inscription
to the ―unknown god‖ was found at Pergamum (F, 357, and fig. 126; OLB, 317).
18.Paul‘s statement on Mars Hill that
the Godheadisnotmadeofstone,
gold, silver, etc. was made in plain sight of the Athena statue on the
Acropolis. (Acts 17:28–29).
19.Corinth is forty miles from Athens
on the opposite (western) end of the Isthmus of Corinth (Acts 18:1).
20.A canal across the Isthmus of Corinth (about 4 miles across at the
narrowest place) was started by Nero (about A.D.
67); but it was not completed until A.D.
1893.
21.A crude synagogue inscription was found at Corinth (Acts 18:1, 4). Its crudity reminds us of the description of
the Corinthians in 1 Cor. 1:26 (D, 16).
22.The high Acrocorinth hill was right beside ancient Corinth. There was a temple to Aphrodite (Venus) on
the Acrocorinth, with 1,000 temple priestesses.
23.The ―judgment seat‖ (Greek, bema,
βhμα) at Corinth, where Paul was brought before the governor, has been found
(Acts 18:12–13, 16).
24.Corinth had a temple of Apollo. It was
destroyed by the Romans in 146 B.C. Only
seven Doric columns bearing an architrave and portions of the foundation yet
remain.
25.Erastus
of Corinth (probably the same Erastus mentioned in Romans
16:13) left a pavement inscription telling of his dedicating the pavement. He was the town steward (aedile) (W,
265–266).
26.The temple of Artemis (Diana) in Ephesus was one of the seven wonders
of the ancient world. The temple
contained a towering statue of Artemis (D, 113). Silversmiths at Ephesus made
shrines to Artemis (Acts 19:23–27).
27.The Artemis‘ temple is now at the
bottom of a frog pond. Truly it has been made ―of no account.‖
28.The theater at Ephesus (the riot scene) seated 25,000. It has been
excavated (Acts 19:29, 34).
29.Paul was accused of bringing Greeks
into the temple in Jerusalem (Acts 21:21–29).
Signs were placed along the
balustrade (railing) between the Court of the Gentiles and the temple courts
limited to Jews only, warning Gentiles not to enter under threat of death. Two of these signs have been found.
(Josephus, Wars, V, 5, 2. F, 325.
D, 80. OLB, 322).
30.The temple courtyard (where Paul was
rescued) was DOWN from the Roman tower of
Antonia, which was adjoining (outside of) the temple court at its NW
corner. (Acts 21:31–32).
31.Ships of Alexandria regularly sailed
to Rome bearing grain (and sometimes prisoners!) (Acts 27:1, 6).
32.The people of Malta were ―barbarous‖ to the Greeks, because they spoke a Semitic
(Phoenician, or Carthagenian) tongue (Acts 28:1–2; OLB, 329).
33.The early Christians did not live a
conspicuous lifestyle, with distinctive clothing, or speech, or live in
separate residential areas (D, 385).
34.Paul used Greek words that were
familiar to all his hearers. See D, p.
99, on Acts 17:18.
35.Christians suffered mockery (Hebrews 10:32–33). See the mocking drawing of Alexamenos
worshiping his God, a crucified jackass from the palace of the Caesars in Rome,
2nd century.
==============
Characteristics of the Book of Acts
By
Mark E. Moore
1.Two-Volume Work.
2.Bridge between Christ and
the Church—this continues salvation history of the kingdom. As such it is a
unique book in the New Testament.
3.Sacred history covering
thirty years with accuracy, detail (esp. chapter 27), and objectivity (cf. 6:1;
15:39; 21:20–21).
4.The movement of the Holy
Spirit.
5.Geographic expansion—over
eighty place names.
6.Interest in the
downtrodden—Gentiles, Samaritans, women, the sick, demonized, and the poor.
Thus we must deal with prejudice, social justice, and equality.
7.Luke/Acts makes up 27% of
the New Testament. Thus we read more words from the only Gentile author in the
New Testament than any other author.
8.Meticulous and educated
language and style.
9.Significant contrast
between Peter and Paul (cf. p. 3).
10.Focus on
Speeches—twenty-four in all, making up 1/3 of the book. They also function as
models (e.g. 13, 17, 20). According to Thucydides it was acceptable for an
historian to put (fitting) words in the mouth of his orator. Moreover, these
speeches are only a summary. For example, 3:1–4:3
represents a speech that lasted from 3 p.m. until sunset but takes 30 seconds
to read.
12.Acts provides the
background and biographical materials for ten Pauline Epistles.
=============
APOSTLES IN ACTS
By
Mark Moore & Mark Scott
I. Apostle References in Acts
1:2 Receive
instructions from Jesus who chose them
1:3 Witnessed
the resurrection
1:5 Would
be baptized with the Spirit
1:8 Would
receive power to be Jesus' witnesses
1:13 The Eleven were listed
1:21, 22 Requirements listed
1:26 Chose replacement for Judas
2:6, 7, 14 Baptized in the Holy Spirit
2:37 Were asked by the crowd what to do
2:42 They were the primary teachers of the church
2:43 Performed miracles
4:33 Spoke with great power about the resurrection
4:36 Gave a nickname to Joseph (Barnabas)
4:37; 5:2 Took care of money that was given by the church for the
people in need
5:12 Performed miracles
5:18 They were thrown in jail
5:29 They determined to obey God over the Sanhedrin
5:40 Flogged and ordered not to preach in Jesus' name
6:2 Summoned
the church together to deal with problem of neglected widows.
6:6 Ordained
seven men to take care of the task
8:1 Stayed
in Jerusalem when others fled
8:14 Sent Peter and John to Samaria
8:18 Laid hands on the Samaritans for them "to
receive the Holy Spirit"
9:27 Approved of Paul thanks to Barnabas' help
11:1 Heard of Gentiles accepting the gospel
14:4 Some people from Iconium sided with the Apostles
14:14 Barnabas and Paul, the apostles, tore their clothes at
the prospect of sacrifice being made to them
15:2; 16:4 Would help in solving the dispute about circumcision
15:4, 6, 22–23 Partnered with the
Elders of the Church in leadership
II. Others Referred to as
Apostles
1.Matthias, a replacement for Judas
Iscariot (Acts 1:26).
2.Barnabas (Acts 14:14).
3.Andronicus and Junias (Rom. 16:7)
[although the text may simply mean that these men were well known by the
apostles].
4.Some brothers (2 Cor. 8:23).
5.James, the Lord's brother (Gal.
1:19) [though this text may simply be an "except" clause that would
not have to make James an apostle].
6.Epaphroditus, the messenger from the
church (Phil. 2:25).
7.Jesus the Christ (Heb. 3:1).
(This makes a grand total of at
least 22=12, plus Matthias, plus Paul, plus these 8)
III.Capital
"A" or small "a"? (Or can we have Apostles today on the
order of Peter and Paul?)
Most
often when the NT uses the word apostle
it means the 12 disciples Jesus chose to be his closest followers. And, to be
technical, it would refer to the 12, minus Judas, plus Matthias, plus Paul.
Obviously, that makes 13. But keep in mind that Paul was a special case.
(Though, some scholars hold that the church was presumptuous in obtaining
Matthias. God had prepared Paul to take Judas' slot. However, to hold this
position is certainly to go beyond anything that Luke suggests).
What
would help us is to see that the NT uses the word apostle in two senses. It mostly refers to the 12 disciples plus
Paul, upon whom the church is built (Eph 2:20). In this sense there are no modern-day apostles. These men are
unique. However, the NT also uses the word apostle
in a secondary sense. Since the word itself means "one sent out" it
can sometimes refer to anyone sent out on some mission. In this sense the word
approximates our word missionary.
The
count in the NT could be as large as 22 or as small as 12 or even 11. Think of
it this way: If I were to ask how many preachers there were in Joplin, you
might start to count the number of churches there are. But that number would really be way too
small. You may arrive at the correct
number of men with the title
"preacher," but you would fall far short of the number of people who
announce the good news of Jesus. In the same way, there were 14 men in the NT
who held the office (and title), of Apostle. However, there are several others who are
called apostle by virtue of the job they did.
It was not an office they held but the function they performed. That is to say that they were sent out as
"commissioned" men from the church which they represented.
IV.The Need for
12 Apostles
1.To judge the 12 tribes (Mt. 19:28/Luke 22:30). By choosing
12, Jesus was symbolically establishing a new nation under their
leadership.
2.Their 12 names are written in heaven (Rev. 21: 14).
3.The 13th Apostle was to the Gentiles. This honor was bestowed upon Paul (1 Cor.
15:1–11; Rom. 11:13).
V.Standards
for an Apostle:
1.Be a witness to Jesus from His baptism to the Ascension
(Acts 1:21–22).
2.Witness to the resurrection (1 Cor. 15:7–8).
3.Be chosen by the Lord (Acts 1:2; Luke 6:12–16; John 15:16).
4.Miraculous signs (2 Cor. 12:11–12).
In the Patristic Greek Lexicon (p. 9) by Lampe, six qualifications of an
apostle are noted:
1.Commissioned directly by Christ
2.Being a witness of the resurrection
3.Special inspiration
4.Supreme authority
5.Accredited by miracles (NOTE: None of the other men in the
Bible named as apostles ever worked miracles as far as the record goes, much
less were they able to bestow these miraculous gifts as the apostles apparently
could).
6.Unlimited commission to preach
VI. The
Successors of the Apostles
While we don't want to establish some kind of unwarranted
apostolic succession, the foundational torch of leadership in the book of Acts
clearly passes from the apostles to the local elders of churches. The farther
one reads in Acts the less emphasis is placed on the apostles as a group and
more prominence is given to the elders. Even Paul, the Apostle, receives advice
from the Jerusalem elders in regard to how he (Paul) can be well received by Jewish
Christians.
VII Fate of the
Apostles
Apostle
Place
Event
Date
Peter
Rome
Crucified upside down by Nero
65 A.D.
Paul
Rome
Beheaded by Nero
65 A.D.
James
Jerusalem
Beheaded by Herod Agrippa I
44 A.D.
Andrew
Edessa, Turkey
Crucified
No Date
Thomas
India
Four soldiers ran him through with
spears
No Date
Philip
Heliopolis
Put to death by a Roman proconsul
54 A.D.
Matthew
Nadabah, Ethiopia
Stabbed to death
60 A.D.
Bartholomew
India
Killed
No Date
James, son of Alpheus
Jerusalem
Stoned and then clubbed to death
61 A.D.
Simon the Zealot
Britain
Killed for refusing to worship the
sun god
74 A.D.
Matthias
Syria
Burned to death
No Date
John
Ephesus
Died a natural death after his exile
on
Patmos
95 A.D.
Judas, (or Thaddaeus or Labbaeus)
Executed by the Apostate nephew of King of
Adgor of Syria
No Date
A BRIEF SYNOPSIS OF THE TWELVE:
By Mark Moore
Simon (whom he named Peter)—Peter is mentioned first in every list. In the concordance, his name is mentioned about three times more than any other apostle, even John. The word Peter means "rock."
Likewise, Cephas is the Aramaic word for "rock". He is clearly the most dominant apostle—not necessarily because the others respected him so much, but because he spoke loudly, quickly, and sometimes brilliantly.
Here is a summary of some of the prominent events in
Peter's life:
1. Walked on water, Mt. 14:28, 29.
2. Good confession of Christ, Mt. 16:16.
3. Jesus said that Peter's confession was the rock on which the church would be built, Mt. 16:18.
4. Jesus gave Peter the keys to the kingdom, Mt. 16:19.
5. When Peter rebuked Jesus for wanting to go to Jerusalem, Jesus said, "Get thee behind me Satan" Mt. 16:22, 23
6. It was Peter who asked Jesus "How often shall my brother sin against me and I still forgive?" "70 X 7" came back
His reply, Mt. 18:21.
7. When Jesus promised a reward to all who leave everything to follow Him, Peter was bold enough to ask, "Then what shall be our reward?"
Mt. 19:27.
8. He swore that he would not deny Jesus, Mt. 26:33–40.
9. He denied Jesus three times before the cock crowed twice, Mt. 26:58–75.
10. It was Peter who brought attention to the withered fig tree that Jesus had cursed, Mk. 11:21.
11. Of the three sleeping apostles in
Gethsemane; James, John and Peter, it was Peter whom Jesus addressed, Mk. 14:37.
12. When the woman with the flow of blood touched Jesus' garment and He asked, "Who touched me?"
Peter said, "Lord, the multitudes are pressing on you." Luke 8:45
13. Peter asked, "Lord, are you addressing this parable to us or to everyone?" Luke 12:41.
14. When the 5,000 left and Jesus asked if the 12 would leave also, Peter said, "Lord to whom shall we go? You have the words of eternal
life" John 6:68.
15. Peter tried to refuse Jesus washing his feet, John 13:6–9.
16. He cut off Malchus' ear during Jesus' arrest, John 18:10.
17. He asked Jesus to depart from him during the great catch of fish, Luke 5:8.
18. Jesus confronted Peter after the resurrection with the triple question: "Do you love me." John 21:15–21
19. Peter was the spokesman in the choosing of the 12th apostle, Acts 1:13–15.
20. He preached the first gospel sermon on the day of Pentecost, Acts 2:14ff.
21. Peter confronted Ananias and Sapphira, Acts
5:3–9.
22. He had special healing power, Acts 5:15.
23. He preached to Cornelius, first Gentile household, Acts 10–11.
24. He was miraculously released from prison, Acts 12:3–18.
25. He spoke at the Jerusalem council, Acts 15:7.
Andrew—Andrew was Peter's brother. He was close to the inner circle (i.e. Peter, James, and John), but not quite there. He was invited in with the inner three in Mk. 13:3. And he apparently held considerable
clout with Jesus for Philip brought a group of Greeks to Andrew in order for him to take them to Jesus. But he was always one short of prominence. Andrew holds an important lesson for us. Even though he never made it to
the "big time" he performed a valuable ministry. Andrew was constantly bringing people to Jesus. Not only did he bring the Greeks to Jesus (John 12:22), but he also brought the lad with the loaves and fishes (John
6:8). But most important of all he brought to Jesus his own brother . . . Peter (John 1:40). If it had not been for Andrew, we would have never had a Peter.
James—James was the third most prominent apostle behind Peter, and his own brother John. He was a fishing partner with Peter, Andrew, James and John. It is likely that he and Andrew spent a lot of
time together watching their more prominent brothers take the limelight. He and John started out as hot-heads. Thus Jesus gave them the nickname "Boenerges" which means, "Sons
of Thunder." They demonstrated their fiery character in Luke 9:54 when they asked Jesus to call down fire from heaven on an unreceptive Samaritan village. James has the distinct honor of being the first apostle to die
for his testimony for Christ. With his death, the era of the Apostles began to fade and the church looked more and more to the leadership of the elders.
John—He was called the beloved apostle. It is difficult to say who was more prominent, John or Peter. Both before and after the resurrection,
they worked side by side. Together they went to prepare the upper room for the Passover meal, Luke 22:8. Together they ran to the tomb to find it empty, John 20:3. They were together in the porch of the temple when they
healed the lame man, Acts 3:1–11. And together they stood and defended themselves before the Sanhedrin, Acts 4:13–19. When the church needed their top delegates to examine a Gentile conversion in Samaria, they chose
Peter and John. At one point, John would have liked to take prominence. He and James asked for the chief seats in the kingdom. It was John who complained to Jesus about another, not of their number, casting out demons and
using Jesus name, Mk. 9:38. But something happened to the heart of John in the presence of Jesus that transformed him from Boenerges to the beloved Apostle. By the time he wrote his gospel, he no longer sought self-glory.
From John we learn more about the personal lives of the apostles than any other book. And yet He doesn't mention by name either himself or his brother James. Perhaps this is why, when writing the book of Revelation he was
the only Apostle not martyred. He died a natural death while in exile on the isle of Patmos.
Philip—He, like Andrew, had a passion for Christ. He brought others to know him. While Andrew was bringing his brother, Peter; Philip
was taking Christ to meet his brother, Bartholomew (also called Nathanael), John 1:43. Perhaps this is why these two men teamed up to bring the Greeks to Christ, John 12:21–22. They were from the same hometown, Capernaum.
And yet, Philip had difficulty at times trusting in Christ. It was Philip whom Jesus tested at the feeding of the 5,000 (John 6:5,7). And it was Philip, in John 14:8 who said to Jesus, "Show us the Father." He
was the "Needing Nudging" apostle. He had good faith and a tremendous heart, but just needed a little push to get him where he needed to be.
Bartholomew—Also called Nathanael. The only narrative we have about Nathanael is in John 1:45– 49. Jesus called him an Israelite with whom there is no guile. Nathanael then uttered the first confession
of Christ: "Rabbi, you are the Son of God; you are the King of Israel." O for more Bartholomews; men of pure hearts.
Matthew—Also called Levi. He was a hated tax-collector until Jesus called him, Matthew 9:9ff. He gave Jesus a tremendous banquet and invited all his sinner friends. We learn from Matthew a lesson about
evangelism. Those who look antagonistic to the gospel may be your best prospects. Matthew was on the other side of the fence as far as religion goes. He was considered a traitor by the Jews. And yet, when he was called,
he left immediately. And what is the first thing that he does? He goes and introduces all his "sinner" friends to Jesus. Furthermore, Matthew wrote a gospel that is distinctly Jewish. We learn more from him about
the Jewish prophecies and ways than any other writer. Even though he was not allowed in the synagogue, he watched "through the window" with the greatest interest.
Thomas—Also called Didymus. He has received a "bum wrap." We have called him doubting Thomas. And yet all the other apostles also doubted until they saw Jesus bodily. He did, however, require
proof. In John 14:5, when Jesus talked about going to the father, Thomas said, "Lord, we know not where you go, so how can we know the way." This introduced Jesus' famous saying, "I am the way and the truth
and the life." And Thomas believed that! He was prepared to follow Jesus, even to death. In John 11:16, when Jesus announces His plans to go to Bethany, where the Pharisees wanted to kill him, the other disciples disparaged.
A line that we would expect to come from Peter came from the lips of Thomas: "Let us also go, that we may die with him." James the son of Alphaeus—Also called James the less (Mark 15:40). We have absolutely no information about James other than his name.
He never made any keen insights, any dynamic demonstration of faith, or any written scripture. And yet, his name alone commends his character. Known as "the less," either because of stature, age or personality,
he was resigned to a subordinate position. And yet, there he served faithfully throughout the entire earthly ministry of Jesus. It is a lesson, that we must serve Christ, not for popularity or gain, but because we are His
servants.
Simon the Zealot—Again we have no information about Simon other than his title, "Zealot." This was a political party that
opposed Rome's control over Palestine (Josephus Wars IV, 3:9; 5:1–4; 6:3; VII, 8:1), although there is no clearly organized group until
about 67–68 A.D. There hatred was fierce for Rome. In fact, much of their opposition was in the form of assassination and guerrilla warfare. It is highly probable that Simon joined Jesus under the belief and
hope that Jesus would institute a physical kingdom which would overthrow Rome. He believed in a physical-political Messiah. Yet, somewhere along the line, as he followed Jesus, he learned that love conquered the world, not
war. It is an amazing testimony to the power of Christ's love that Simon and Matthew could be brought together. Under normal conditions, Simon would have slit his throat. But renewed by Christ, they both left their loyalties
and submitted to Christ.
Judas the son of James—To distinguish this fine apostle from the traitor, he is always identified as "the other" Judas. He
is also known as Lebbaeus and Thaddaeus (Matthew 10:3). He is known for only one comment in John 14:21–24: "But Lord, why do you intend to show yourself to us and not to the world." He, like the other 11, was
hoping for a physical/political reign of the Messiah. It was an honest and legitimate question.
"Early church tradition tells us that Thaddaeus was tremendously gifted with the power of God to heal the sick. It is said that a certain king of Syria by the name of Adgar was very ill. When
he heard about Thaddaeus' power to heal, he called for Thaddaeus to come and heal him. On his way to the king, says the legend, he healed hundreds of people throughout Syria. When he finally reached King Adgar he healed
him and presented the gospel, and the king became a Christian. As a result, however, the country was thrown into such chaos that an apostate nephew of the king took Thaddaeus prisoner and martyred him. Thaddaues' symbol,
in old church history books, is a big club, because tradition says he was beaten to death with a club. If any part of this legend is true, it again reveals his courage—faithful to his Lord." John MacArthur Jr. The Master's Men, 1982, p. 71.
Judas Iscariot, who became a traitor—He is mentioned last in all lists of the apostles. In every place where he is mentioned he is identified
either as the traitor or as one of the 12. It was unbelievable that one of the 12 would actually become a traitor. No one suspected him. When Jesus told the 12 that one would betray Him, they had as much reason to suspect
themselves as they did to suspect Judas (John 13). Ostensibly, he was pure, talented, and faithful. For three years he followed with the other 11, even entrusted with the money bag. Only once do we even get a hint of his
greed and avarice—in John 12:4, he objected to Jesus being honored with the oil of spikenard.
Why he chose to betray Jesus is still a mystery. We know this: (1) God foreordained him for this detestable task. (2) He freely chose to do it, even after Jesus showed him all love and gave him
all opportunity to repent. (3) He was the only apostle from Judea, Kerioth to be exact. Often Judeans held Galileans in contempt. (4) He may have been disillusioned that Jesus would not fulfill his expectations of a political
Messiah. He may have even been trying to force Jesus to make a move.
He committed suicide by hanging himself on a tree. Either the rope or the branch broke and he fell down a precipice, spilling his innards on the way down.
Judas is the greatest example of lost opportunity. He had the tremendous privilege of walking three years with Jesus. He was surrounded with the other 11 apostles. Who could ask for more? His
hypocrisy fooled even the apostles and was strong enough to harden his heart in the presence of Jesus. Guard your heart! Hypocrisy is imminent, destroying even the best and most talented.
=============
Miscellaneous
Comments on the List of Apostles
1.The four lists of Apostles (Mt 10:2–4; Mk 3:16–19; Lk 6:14–16;
Acts 1:13), each give the names in a different order. However, each list can be
divided into three sections which always begin with Peter, Philip and James.
2.It is likely that James and John, the sons of Zebedee were
cousins of Jesus. McGarvey (p. 225) substantiates this idea.
3.There are several men with more than one name: Simon is also
called Peter; Judas is also called Lebbaeus and Thaddaeus; Bartholomew is most
likely the Nathanael of John 1; and Thomas (Aramaic) is called Didymus (Greek),
both names meaning ―Twin.‖
4.The latter James, Simon and Judas appear to be brothers and
perhaps also cousins of Jesus through Joseph‘s brother (cf. Edersheim I:522).
5.Judas Iscariot was apparently the only Apostle not from
Galilee. His town, Kerioth, was in Judea (Joshua 15:25).
6.The idea of Apostolic succession has never been
substantiated (see McGarvey, p. 223 for details).
7.Jesus himself was an ―Apostle‖ (Hebrews 3:1).
Matt
10:2–4
Mark 3:16–19
Luke 6:14–16
Acts 1:13
Simon (Peter)
Simon (Peter)
Simon (Peter)
Peter
Andrew (his brother)
James son of Zebedee
Andrew (his brother)
John
James son of Zebedee
John (Boanerges)
James
James
John (his brother)
Andrew
John
Andrew
Philip
Philip
Philip
Philip
Bartholomew
Bartholomew
Bartholomew
Thomas
Thomas
Matthew
Matthew
Bartholomew
Matthew (tax collector)
Thomas
Thomas
Matthew
James son of Alphaeus
James son of Alphaeus
James son of Alphaeus
James son of Alphaeus
Thaddaeus
Thaddaeus
Simon the Zealot
Simon the Zealot
Simon the Zealot
Simon the Zealot
Judas son of James
Judas son of James
Judas Iscariot
Judas Iscariot
Judas Iscariot
=============
Notes on the Kingdom of God
By
Mark Moore
I.Definition (Kingdom of God/Heaven is
used 96x, 58 of those are in Matthew and Luke)
A.The kingdom is when God actually
rules just like he does in heaven (Mt 6:10; Luke 11:2), particularly through
the Messiah (Mk 15:43; Luke 1:33; 23:51; Acts 1:6; Heb 1:8 [as perceived by
righteous Jews of Jesus‘ day]), though Jesus clarifies that rule was not based
on earth or run by earthly standards (John 18:36).
B.It was the basic message of early
preaching. John the Baptist (Mt 3:2; Mk 1:15); Jesus (Mt 4:17; Luke 4:43; 8:1;
Acts 1:3), often accompanied by healings (Mt 4:23; 9:35; Luke 9:11), and the
Apostles (Luke 9:2), also often accompanied by healings (Mt 10:7). As well as
all those that preach Jesus‘ message (Mt13:19, 52; 24:14; Luke 9:60; 10:9;
16:16; Acts 8:12); especially Paul (Acts 19:8; 20:25; 28:23, 31). C.It is like:
1.A field sown in good seed that an
enemy sabotages with similar looking weeds (Mt 13:24, 38, 41). Or a dragnet
that catches all kinds of fish, some good, some bad (Mt 13:47). It has fakers in it that need to be ferret
out at the judgment.
2.A mustard seed that starts very
small and winds up huge (Mt 13:31; Mk 4:30; Luke 13:18); or leaven that
permeates a huge batter of dough (Mt 13:33; Luke 13:20). It grows night and day
imperceptibly, like seeds in the garden (Mk 4:26). It starts out small and ends up big.
3.A treasure hidden in a field (Mt
13:44) or a pearl of great value (Mt 13:45). It is worth giving up everything else to gain.
4.A landowner who hires workers
throughout the day but pays them the same (Mt 20:1ff.). It is also like a king
who throws a wedding banquet for his son and invites all kinds of people to
attend. God’s grace will be dispensed
(unequally) according to his choice and our response to the invitation.
D.It suffered violence at the hands of
forceful men trying to take hold of it (Mt. 11:12).[1] It
is in opposition to the kingdom of Satan (Mt 12:25–28; Mk 3:24; Luke 11:18–20;
Eph 2:2; Rev 16:10). The Pharisees shut out sincere people from the kingdom (Mt
23:13).
E.It is a present reality (Mt 16:28;
Mk 9:1; Luke 9:27; 10:11; 17:20–21), manifested in Jesus‘ Messianic ministry
(Mk 11:10; Luke 19:11 [as Jesus‘ society interpreted it]), that will have
eschatological fulfillment (Mt 8:11–12; 13:43; Luke 14:15; 21:31[2];
22:16, 18; 30; 23:42; 1 Cor 15:24; Heb 12:28; Rev 11:15; 12:10[3]),
at Jesus‘ return (Mt 25:1, 34; 26:29; Mk 14:25; 2 Tim 4:1). Ultimately, it will
become equivalent to ―heaven‖ (Mk 9:47; 2 Tim 4:18; 2 Pet 1:11), but now is
embodied in the church (Col 4:11; Rev 1:6; 5:10).
F.It is not about earthly things
(―eating and drinking‖) but about spiritual things (―righteousness, peace and
joy in the Holy Spirit‖), (Rom 14:17). It is not about ―talk but of power‖ (1
Cor 4:20). In fact, flesh and blood can not inherit it (1 Cor 15:50). II.―Membership‖ in the Kingdom: A.Who gets in:
1.The poor (in Spirit) & the
Persecuted (Mt 5:3, 10; Luke 6:20; James 2:5).
2.These ―least‖ people are greater
than John the Baptist, the greatest man ever born of a woman (Mt 11:11; Luke
7:28). Little children are the greatest in the kingdom (Mt 18:1– 4; 19:14; Mk
10:14–15; Luke 18:16–17).
3.Repentant sinners will have access
before religious leaders who do not accept Jesus (Mt 21:31; Mk 12:34).
4.On the other hand, the rich will
have a difficult time entering (Mt 19:23–24; Mk 10:23–
25; Luke 18:24–25). And the wicked
and sexually immoral will not inherit the kingdom (1 Cor 6:9–10; Gal 5:21; Eph
5:5).
B.Many outsiders will enter but
insiders will be excluded (Mt 8:11–12; Luke 13:29–30).
C.Peter has the keys to it (Mt 16:19).
All the Apostles were given the secrets of the kingdom, but others excluded
from it (Mt 13:11; Mk 4:11; Luke 8:10) III.It
demands of its citizens:
A.Righteousness based on obedience to
the law of God (Mt 5:19–20). Many will say
―Lord, Lord‖ but only the obedient will be saved (Mt 7:21). The fruit we are
especially to ―produce‖ is the acceptance of Jesus (Mt 21:43). God particularly
requires filial forgiveness (Mt 18:23).
B.To be our #1 priority above secular
concerns (Mt 6:33; Luke 12:31–32), even above our family commitments (Luke 9:60–62;
18:29). Some have even become eunuchs in order to better serve God in his
kingdom (Mt 19:12). This will require enduring many hardships (Acts 14:22; 2
Thess 1:5; Rev 1:9).
C.One must humble themselves like a
little child (Mt 18:3–4; Mk 10:15; Luke 18:17) and be born again (John 3:3–5)
D.Although God is pleased to give us
the kingdom (Luke 12:32), and essentially he is the one who calls us and
qualifies us for the kingdom through Jesus (Col 1:12–14; 1 Thess 2:12; Rev 1:6;
5:10). Moreover, he will compensate us extravagantly for pursuing it above all
other things (Luke 18:29).
IV.The
Kingdom in Acts (M. Scott)
A.Places in Acts where
"kingdom" occurs: 1:3, 6; 8:12; 14:22; 19:8; 20:25; 28:23, 31.
B.Significance of the above: While
"kingdom" does not occur often in Acts it usually occurs just prior
or just after some "major shift" (ethnic or geographic) in Acts.
C.Most generally the kingdom is
preaching in Acts as a present reality.
The only reference to the future kingdom is 14:22.
D.In the coming of Christ and the
establishment of the church the kingdom of God is inaugurated. Kingdom emphasizes God's reign. Church emphasizes God's people. Kingdom is the larger term. It may be correct to say that the church is
the kingdom of God on earth, but it is to say too much to suggest that the
kingdom equals the church.
[1]The
meaning of this verse is the subject of much debate. Some take it as a positive
statement about the strong progress of the kingdom. This author understands it
to be a negative statement about the aggressive assault against the kingdom by
violent and insolent men
[2]The
author understands this to be a prophecy about the destruction of Jerusalem,
rather than the end of the world. However, (a) it is still eschatological
vocabulary, (b) Jesus does not differentiate clearly between 70 C.E. and the parousia, and (c) the destruction of
Jerusalem is paradigmatic for the kind of things that will happen at the end of
the world. Thus this becomes an appropriate picture for ―End Times‖ events.
[3]This
refers to the work of Jesus on the cross, not the end of time. Yet like Luke
21:31 it is still phrased in eschatological language.
=============
##ASCENSION
I.Contradictions
1.Time:
Easter vs. 40 days later
2.Place:
Bethany vs. Mt. of Olives: Acts 1:12; Luke 24:50
II.Historicity
1.Prophesied: Ps 110:1; Luke 22:69
2.Claimed in the NT: Mk 16:19; Luke
24:50–51; Acts 1:3, 9–11
3.Assumed in the NT: Luke 9:51; John
3:13; 6:62; 20:17; Acts 2:32–33; 5:30; 7:55; Rom 8:34; 1 Cor 15:1–28; Eph
1:20–21; 4:8–10; Phil 2:9–11; Col 3:1; 1 Tim 3:16; Heb 1:3; 8:1; 10:12; 12:12;
1 Pet 3:21–22.
4.Presented in sobriety, not like
apocryphal literature.
5.Presence of witnesses.
6.No other explanation of cessation of
resurrection appearances.
III.Purpose
1.His work was finished (John 17:4, 5;
19:30; Phil 2:6, 9, 10)
2.Prepare a place for us (John 14:2)
3.Holy Spirit would come (John 16:7)
4.Intercessory work (Rom 8:34; Heb 7:25)
IV.From John Stott, The Spirit, the Church
and the World, p. 49:
What
is the permanent value of the ascension story?
"If we were to give a thorough answer to this question, we would
need to bring different strands of teaching together from all the New Testament
authors, including the completed sacrifice and continuing intercession of our
Great High Priest described in Hebrews, the glorification of the Son of man
taught by John, the cosmic lordship emphasized by Paul and the final triumph
when his enemies will become his footstool, foretold by
