  09/02/19 Seeking God's Kingdom “‘. . . All these things shall be added to you’” (Matthew 6:33). God will provide for those who seek what is eternal. What did Jesus mean when He said we are to seek God’s kingdom first? It means our top priority in life should be to seek what is eternal. That was the priority for the apostle Paul. In Acts 20 he was ready to leave for Jerusalem to defend the faith, not knowing if he might be put in prison or lose his life. The prospect of persecution did not deter him, for he said, “I do not consider my life of any account as dear to myself” (v. 24). He was not concerned about how long he would live or worried about what he would eat or wear. Instead, he wanted to “finish [his] course, and the ministry which [he] received from the Lord Jesus” (v. 24). Seeking the kingdom means you want Christ’s rule to be manifest in your life as righteousness, peace, and joy in the Holy Spirit (Rom. 14:17). So, when the lost see those spiritual qualities in your life instead of worry, they know the kingdom of God is there. That is an attractive testimony that the Lord can use to bring the lost to Himself. Seeking God’s kingdom means desiring to extend His kingdom. Seeking the kingdom also means you long for Jesus to return in His millennial glory. We will be joint-heirs with Christ (Rom. 8:1-7), reign with Him forever (Rev. 22:5), live in a new heaven and earth throughout all eternity (21:1), and have all the majesty and riches of eternal Heaven (21:1—22:5). There’s no need to be preoccupied or worried about material things since the whole earth is going to be destroyed and the Lord is going to make a new one. Instead of seeking riches, “seek . . . His righteousness” (Matt. 6:33). Pursue godliness and holiness, and “all these things shall be added to you” (v. 33). God will provide for those who live a righteous life. Suggestions for Prayer
For Further Study Read Psalm 34:9-10. What is the promise to those who fear and seek the Lord? PART TWO Rejecting the World "Do not love the world, nor the things in the world. If anyone loves the world, the love of the Father is not in him" (1 John 2:15). The world is opposed to everything God stands for. Loving the world begins with thinking that God doesn't know what's best for you and is trying to cheat you out of something you deserve. That thought soon blossoms into a willingness to disregard God's warnings altogether and take whatever Satan has to offer. Love of the world started in the Garden of Eden and continues to this day. Genesis 3:6says, "When the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was desirable to make one wise, she took from its fruit and ate; and she gave also to her husband with her, and he ate." What made them think the fruit was good for food or able to make them wise? God didn't tell them that. In fact, He warned them that they would die if they ate the fruit (Gen. 2:17). But Eve believed the serpent's lie and Adam followed suit. Satan continues to propagate his lies but you needn't fall prey to them if you love God and remember that the world is opposed to everything He stands for. It is spiritually dead; void of the Spirit (John 14:17); morally defiled; and dominated by pride, greed, and evil desires. It produces wrong opinions, selfish aims, sinful pleasures, demoralizing influences, corrupt politics, empty honors, and fickle love. You can't love the world and God at the same time because love knows no rivals. It gives its object first place. If you love God, He will have first place in your life. If you love the world, the love of the Father isn't in you (1 John 2:15). Galatians 1:3-5explains that Jesus says that "gave Himself for our sins, that He might deliver us out of this present evil age, according to the will of our God and Father, to whom be the glory forevermore." Christ died to deliver us from Satan's evil system. What greater motivation could there be to reject the world and live to God's glory? Suggestions for Prayer Ask God for greater wisdom and grace to resist the world's influences. For Further Study According to Ephesians 6:10-18, how can you as a believer protect yourself against Satan's evil system? PART THREE Examples of Jesus’ Compassion “Seeing the people, He felt compassion for them” (Matthew 9:36). Examples in the gospels of Jesus’ compassion are notable. When He saw Mary and others weeping for the deceased Lazarus, “He was deeply moved in spirit and was troubled” (John 11:33) and wept with them (v. 35). The phrase “deeply moved in spirit” connotes physical as well as emotional and spiritual anguish. As He saw Lazarus’s friends and family grieving, He entered into real crying with them. When arrested in the garden, Christ was more concerned about the disciples than Himself: “If you [soldiers] seek Me, let these go their way” (John 18:8). While on the cross He still had concern for His mother: “He said to His mother, ‘Woman, behold, your son!’” (19:26). In one of His most poignant expressions of deep compassion for others, Jesus lamented, “Jerusalem, Jerusalem, who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, the way a hen gathers her chicks under her wings, and you were unwilling” (Matt. 23:37; cf. Luke 19:41–42). Commenting on two familiar verses about Jesus’ compassion and sympathy (Heb. 4:15; 5:8), Paul Brand said, A stupefying concept: God’s Son learning through His experiences on earth. Before taking on a body, God had no personal experience of physical pain or of the effect of rubbing against needy persons. But God dwelt among us and touched us, and His time spent here allows Him to more fully identify with our pain. Ask Yourself What does Christ’s compassion inspire in you? How could you be more daring and deliberate about taking His heart with you into your world of need, touching others with the love and mercy of Jesus? PART FOUR Reading for Today: Notes: Psalm 103:17, 18 the mercy of the LORD. Those who appeal to God’s mercy by proper fear (v. 17) and obedience (v. 18) will overcome the shortness of physical life with eternal life. Luke 1:50quotes Psalm 103:17. Psalm 103:19His throne in heaven. From everlasting to everlasting God has always ruled over all things (Pss. 11:4; 47:1–9; 148:8–13).This universal kingdom is to be distinguished from God’s mediatorial kingdom on earth. 1 Corinthians 11:4covered, dishonors. Literally, “having down from head,” is probably a reference to men wearing a head covering, which seems to have been a local custom. Jews began wearing head coverings during the fourth century A.D., although some may already have been wearing them in New Testament times. Apparently, Corinthian men were doing the same, and Paul informs them that it is a disgrace. Paul is not stating a universal law from God, but acknowledging a local custom, which did reflect divine principle. In that society, a man’s uncovered head was a sign of his authority over women, who were to have their heads covered. For a man to cover his head was to suggest a reversal of proper roles. 1 Corinthians 11:5woman who prays or prophesies. Paul makes clear directives that women are not to lead or speak in the services of the church (14:34; 1 Tim. 2:12), but they may pray and proclaim the truth to unbelievers, as well as teaching children and other women (1 Tim. 5:16; Titus 2:3, 4). Wherever and whenever women do pray and proclaim the Word appropriately, they must do so maintaining a proper distinction from men. uncovered. In the culture of Corinth, a woman’s covered head while ministering or worshiping was a symbol to signify a subordinate relationship to her husband. The apostle is not laying down an absolute law for women to wear veils or coverings in all churches for all time, but is declaring that the symbols of the divinely established male and female roles are to be genuinely honored in every culture. As in the case of meat offered to idols (chaps. 8; 9), there is nothing spiritual about wearing or not wearing a covering. But manifesting rebellion against God’s order was wrong. dishonors her head. “Head” may refer to her own self being disgraced by refusing to conform to recognized symbols of submission, or to her husband, who is disgraced by her behavior. How does Solomon balance enjoyment in life with the coming judgment? In Ecclesiastes 11:9–12:8, Solomon crystallizes the book’s message. Death is imminent and with it comes retribution. Enjoyment and judgment, though strange partners, come together in this section because both clamor for man’s deepest commitment. Surprisingly, one does not win out over the other. In a world created for enjoyment but damaged by sin, judgment and enjoyment/pleasure are held in tension. With too much pleasure, judgment stands as a threatening force; with too much judgment, enjoyment suffers. In the final analysis, both are prominent themes of life that are resolved in our relationship to God, the primary issue of life and this book. “Rejoice…judgment” (11:9). The two terms seem to cancel out the other. How can this be explained? Enjoy life but do not commit iniquity. The balance that is called for insures that enjoyment is not reckless, sinful abandonment. Pleasure is experienced in faith and obedience, for as Solomon has said repeatedly, one can only receive true satisfaction as a gift from God. “Fear God” (12:13, 14).Solomon’s final word on the issues raised in this book, as well as life itself, focuses on one’s relationship to God. All of the concern for a life under the sun, with its pleasures and uncertainties, was behind Solomon. Such things seemed comparatively irrelevant to him as he faced the end of his life. But death, in spite of the focused attention he had given to it in Ecclesiastes, was not the greatest equalizer. Judgment/retribution is the real equalizer as Solomon saw it, for God will bring every person’s every act to judgment. Unbelievers will stand at the Great White Throne judgment (Rev. 20:11–15) and believers before Christ at the Bema judgment (1 Cor. 3:10–15; 2 Cor. 5:9, 10). When all is said and done, the certainty and finality of retribution give life the meaning for which David’s oft-times foolish son had been searching. Whatever may be one’s portion in life, accountability to the God, whose ways are often mysterious, is both eternal and irrevocable. GOD BLESS YOU, MY BELOVED ROYAL FAMILY. BLESSED BE LORD CHRIST JESUS OUR KING AND SAVIOR. MAXIMILIANO 09/01/19 Living One Day at a Time “‘Do not be anxious for tomorrow; for tomorrowwill care for itself. Each day has enough trouble of its own’” (Matthew 6:34). The believer is not to worry about his future. British pastor Martyn Lloyd-Jones said, “Although it is very right to think about the future, it is very wrong to be controlled by it.” He was right, because worry is a tremendous force that will endeavor to defeat you. It will try to destroy you today by making you upset and anxious. But if it loses today, it will take you into the future until it finds something to make you worry about. In Matthew 6:34Jesus says that you have enough to deal with today. Take the resources of today for the needs of today, or you will lose the joy of today. Lack of joy is a sin too. Many people lose their joy because of worry about tomorrow, and they miss the victory God gives them today. That is not fair to Him. God gives you a glorious and blissful day today; live in the light and fullness of the joy of that day, and use the resources God supplies. Don’t push yourself into the future and forfeit the joy of today over some tomorrow that may never happen. Learn this one little statement: fear is a liar. It will cause you to lose the joy of today. What’s more, God gives strength for only one day at a time. He doesn’t give you grace for tomorrow until tomorrow. When the Bible says, “Jesus Christ is the same yesterday and today, yes and forever” (Heb. 13:8), it means He will be doing the same thing tomorrow that He was doing yesterday. If you have any questions about the future, look at the past. Did He sustain you then? He will sustain you in the future. Since there is no past, present, or future with Him, there is no need for you to worry. Suggestions for Prayer Praise God for being the same yesterday, today, and forever. For Further Study Read Lamentations 3:21-24.
PART TWO The Love God Hates "Do not love the world, nor the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh and the lust of the eyes and the boastful pride of life, is not from the Father, but is from the world. And the world is passing away, and also its lusts; but the one who does the will of God abides forever" (1 John 2:15-17). If you love the world, you’re engaging in a love God hates. Satan, from the very beginning of his rebellious activities, has been developing an invisible spiritual system of evil designed to oppose God and enslave people to sin. The apostle John identified that system as "the world," and warned us not to love it. Satan has had many centuries to develop his evil system, so it is very effective on those who reject Christ. First John 5:19explains that while we as Christians belong to God, "the whole world lies in the power of the evil one," whom Jesus called, "the ruler of this world" (John 12:31). In John 8:44He identified certain unbelievers as children of their father, the devil, who is a murderer and the father of lies. That's how completely unbelievers are identified with Satan. As a believer, you are identified with God. You have been delivered out of the domain of darkness and placed into the kingdom of Christ (Col. 1:13). You are from God and have overcome the evil one because the Holy Spirit who indwells you is greater than he who controls the world (1 John 4:4). Sadly, Christians sometimes flirt with the very things they've been saved from. Don't do that. Satan and his system have nothing to offer you. They are doomed! First John 2:17says, "The world is passing away, and also its lusts; but the one who does the will of God abides forever." Suggestions for Prayer
For Further Study Read the epistle of 1 John, noting the contrasts between the children of God and the children of Satan.
Christ’s Saving Compassion “Seeing the people, He felt compassion for them, because they were distressed and dispirited like sheep without a shepherd” (Matthew 9:36). Jesus felt compassion for the crowds as only the Son of God could feel. It is among God’s attributes to love and care because “God is love” (1 John 4:8). The term for “felt compassion” literally refers to the intestines, and most often occurs in Scripture with the figurative reference to the emotions, the way we use “heart” today. But Jesus’ concern was not just symbolic. He no doubt physically felt the symptoms of genuine caring—ones such as aching and nausea when encountering the agony of people’s struggles with sin and hardship. In order to fulfill prophecy, “He Himself took our infirmities and carried away our diseases” (Matt. 8:17). Of course Jesus did not physically contract people’s diseases and infirmities. But in deep, heartfelt compassion and sympathy, He physically and emotionally suffered with all who approached Him for relief. He was not unlike the concerned father who becomes ill from worry about a desperately sick child, or for one in danger or difficulty. After Jesus had been in a boat following the death of John the Baptist, crowds sought Him and He “felt compassion for them and healed their sick” (Matt. 14:14). Shortly after that, Jesus told the Twelve of His real concern for the masses who had no food on hand (15:30–32). But our Lord’s omniscience saw an infinitely greater need in people’s lives—the profound, pervasive nature of their sin and their desperate plight of spiritual blindness and lostness. Of this horrific condition He was most compassionate of all. Ask Yourself Without already knowing Him, this is not what most of us would expect from the One who created the universe and continues to sustain it by His mere word. A God who cares? Worship Him today for this gracious quality of His. PART FOUR Reading for Today: Notes: Ecclesiastes 8:15enjoyment. In no way does Solomon commend unbridled, rampant indulgence in sin, which is implied in Christ’s account of the man whose barns were full. That man may have justified his sin by quoting this passage (Luke 12:19). His focus here is on the resolve to enjoy life in the face of the injustice which surrounded him. Proverbs24:12 He who weighs the hearts. God is the One who knows the truth about the motives of the heart and the excuses for failing to do what is right (James 4:17). render to each man according to his deeds. v. 29; Job 34:11; Jer. 25:14; 50:29. 1 Corinthians 10:19,20Idols and the things sacrificed to them have no spiritual nature or power in themselves (8:4, 8), but they do represent the demonic. If pagan worshipers believe an idol is a god, demons act out the part of the imagined god (2 Thess. 2:9–11). There is not a true god in the idol, but there is a satanic spiritual force (Deut. 32:17; Ps. 106:37). 1 Corinthians 10:23–30Paul gives 4 principles for Christian liberty: 1) edification over gratification (v. 23); 2) others over self (v. 24); 3) liberty over legalism (vv. 25–27); and 4) condescension over condemnation (vv. 28–30). What are the different kinds of Psalms? The Psalms cover the full breadth of human experience. Some express in general terms while others express in very specific terms the shifting events of life. There’s a psalm for almost any kind of day. One way to categorize the Psalms groups them by five general types: 1. Wisdom Psalms—instructions for wise living (1; 37; 119) 2. Lamentation Psalms—meditations on the pangs of life (3; 17; 120) 3. Penitential Psalms—meditations on the pangs of sin (51) 4. Kingship Psalms—meditations on God’s sovereign rule (2; 21; 144) 5. Thanksgiving Psalms—praise and worship offered to God (19; 32; 111). GOD BLESS YOU, MY BELOVED ROYAL FAMILY. BLESSED BE LORD CHRIST JESUS OUR KING AND SAVIOR. MAXIMILIANO 08/31/19 Seeking God's Kingdom “‘. . . All these things shall be added to you’” (Matthew 6:33). God will provide for those who seek what is eternal. What did Jesus mean when He said we are to seek God’s kingdom first? It means our top priority in life should be to seek what is eternal. That was the priority for the apostle Paul. In Acts 20 he was ready to leave for Jerusalem to defend the faith, not knowing if he might be put in prison or lose his life. The prospect of persecution did not deter him, for he said, “I do not consider my life of any account as dear to myself” (v. 24). He was not concerned about how long he would live or worried about what he would eat or wear. Instead, he wanted to “finish [his] course, and the ministry which [he] received from the Lord Jesus” (v. 24). Seeking the kingdom means you want Christ’s rule to be manifest in your life as righteousness, peace, and joy in the Holy Spirit (Rom. 14:17). So, when the lost see those spiritual qualities in your life instead of worry, they know the kingdom of God is there. That is an attractive testimony that the Lord can use to bring the lost to Himself. Seeking God’s kingdom means desiring to extend His kingdom. Seeking the kingdom also means you long for Jesus to return in His millennial glory. We will be joint-heirs with Christ (Rom. 8:1-7), reign with Him forever (Rev. 22:5), live in a new heaven and earth throughout all eternity (21:1), and have all the majesty and riches of eternal Heaven (21:1—22:5). There’s no need to be preoccupied or worried about material things since the whole earth is going to be destroyed and the Lord is going to make a new one. Instead of seeking riches, “seek . . . His righteousness” (Matt. 6:33). Pursue godliness and holiness, and “all these things shall be added to you” (v. 33). God will provide for those who live a righteous life. Suggestions for Prayer According to Matthew 6:33, are the priorities of your life in the right order? Confess and forsake any sin, and thank the Lord for the privilege of serving Him. For Further Study Read Psalm 34:9-10. What is the promise to those who fear and seek the Lord? PART II Rejecting the World "Do not love the world, nor the things in the world. If anyone loves the world, the love of the Father is not in him" (1 John 2:15). The world is opposed to everything God stands for. Loving the world begins with thinking that God doesn't know what's best for you and is trying to cheat you out of something you deserve. That thought soon blossoms into a willingness to disregard God's warnings altogether and take whatever Satan has to offer. Love of the world started in the Garden of Eden and continues to this day. Genesis 3:6 says, "When the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was desirable to make one wise, she took from its fruit and ate; and she gave also to her husband with her, and he ate." What made them think the fruit was good for food or able to make them wise? God didn't tell them that. In fact, He warned them that they would die if they ate the fruit (Gen. 2:17). But Eve believed the serpent's lie and Adam followed suit. Satan continues to propagate his lies but you needn't fall prey to them if you love God and remember that the world is opposed to everything He stands for. It is spiritually dead; void of the Spirit (John 14:17); morally defiled; and dominated by pride, greed, and evil desires. It produces wrong opinions, selfish aims, sinful pleasures, demoralizing influences, corrupt politics, empty honors, and fickle love. You can't love the world and God at the same time because love knows no rivals. It gives its object first place. If you love God, He will have first place in your life. If you love the world, the love of the Father isn't in you (1 John 2:15). Galatians 1:3-5 explains that Jesus says that "gave Himself for our sins, that He might deliver us out of this present evil age, according to the will of our God and Father, to whom be the glory forevermore." Christ died to deliver us from Satan's evil system. What greater motivation could there be to reject the world and live to God's glory? Suggestions for Prayer Ask God for greater wisdom and grace to resist the world's influences. For Further Study According to Ephesians 6:10-18, how can you as a believer protect yourself against Satan's evil system? PART III August 31 - Examples of Jesus’ Compassion “Seeing the people, He felt compassion for them” (Matthew 9:36). Examples in the gospels of Jesus’ compassion are notable. When He saw Mary and others weeping for the deceased Lazarus, “He was deeply moved in spirit and was troubled” (John 11:33) and wept with them (v. 35). The phrase “deeply moved in spirit” connotes physical as well as emotional and spiritual anguish. As He saw Lazarus’s friends and family grieving, He entered into real crying with them. When arrested in the garden, Christ was more concerned about the disciples than Himself: “If you [soldiers] seek Me, let these go their way” (John 18:8). While on the cross He still had concern for His mother: “He said to His mother, ‘Woman, behold, your son!’” (19:26). In one of His most poignant expressions of deep compassion for others, Jesus lamented, “Jerusalem, Jerusalem, who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, the way a hen gathers her chicks under her wings, and you were unwilling” (Matt. 23:37; cf. Luke 19:41–42). Commenting on two familiar verses about Jesus’ compassion and sympathy (Heb. 4:15; 5:8), Paul Brand said, A stupefying concept: God’s Son learning through His experiences on earth. Before taking on a body, God had no personal experience of physical pain or of the effect of rubbing against needy persons. But God dwelt among us and touched us, and His time spent here allows Him to more fully identify with our pain. Ask Yourself What does Christ’s compassion inspire in you? How could you be more daring and deliberate about taking His heart with you into your world of need, touching others with the love and mercy of Jesus? PART IV Reading for Today: Ecclesiastes 11:1–12:14 Psalm 103:15-22 Proverbs 24:13-14 1 Corinthians 11:1-16 Notes: Psalm 103:17, 18 the mercy of the LORD. Those who appeal to God’s mercy by proper fear (v. 17) and obedience (v. 18) will overcome the shortness of physical life with eternal life. Luke 1:50 quotes Psalm 103:17. Psalm 103:19 His throne in heaven. From everlasting to everlasting God has always ruled over all things (Pss. 11:4; 47:1–9; 148:8–13).This universal kingdom is to be distinguished from God’s mediatorial kingdom on earth. 1 Corinthians 11:4 covered, dishonors. Literally, “having down from head,” is probably a reference to men wearing a head covering, which seems to have been a local custom. Jews began wearing head coverings during the fourth century A.D., although some may already have been wearing them in New Testament times. Apparently, Corinthian men were doing the same, and Paul informs them that it is a disgrace. Paul is not stating a universal law from God, but acknowledging a local custom, which did reflect divine principle. In that society, a man’s uncovered head was a sign of his authority over women, who were to have their heads covered. For a man to cover his head was to suggest a reversal of proper roles. 1 Corinthians 11:5 woman who prays or prophesies. Paul makes clear directives that women are not to lead or speak in the services of the church (14:34; 1 Tim. 2:12), but they may pray and proclaim the truth to unbelievers, as well as teaching children and other women (1 Tim. 5:16; Titus 2:3, 4). Wherever and whenever women do pray and proclaim the Word appropriately, they must do so maintaining a proper distinction from men. uncovered. In the culture of Corinth, a woman’s covered head while ministering or worshiping was a symbol to signify a subordinate relationship to her husband. The apostle is not laying down an absolute law for women to wear veils or coverings in all churches for all time, but is declaring that the symbols of the divinely established male and female roles are to be genuinely honored in every culture. As in the case of meat offered to idols (chaps. 8; 9), there is nothing spiritual about wearing or not wearing a covering. But manifesting rebellion against God’s order was wrong. dishonors her head. “Head” may refer to her own self being disgraced by refusing to conform to recognized symbols of submission, or to her husband, who is disgraced by her behavior. DAY 31: How does Solomon balance enjoyment in life with the coming judgment? In Ecclesiastes 11:9–12:8, Solomon crystallizes the book’s message. Death is imminent and with it comes retribution. Enjoyment and judgment, though strange partners, come together in this section because both clamor for man’s deepest commitment. Surprisingly, one does not win out over the other. In a world created for enjoyment but damaged by sin, judgment and enjoyment/pleasure are held in tension. With too much pleasure, judgment stands as a threatening force; with too much judgment, enjoyment suffers. In the final analysis, both are prominent themes of life that are resolved in our relationship to God, the primary issue of life and this book. “Rejoice…judgment” (11:9). The two terms seem to cancel out the other. How can this be explained? Enjoy life but do not commit iniquity. The balance that is called for insures that enjoyment is not reckless, sinful abandonment. Pleasure is experienced in faith and obedience, for as Solomon has said repeatedly, one can only receive true satisfaction as a gift from God. “Fear God” (12:13, 14).Solomon’s final word on the issues raised in this book, as well as life itself, focuses on one’s relationship to God. All of the concern for a life under the sun, with its pleasures and uncertainties, was behind Solomon. Such things seemed comparatively irrelevant to him as he faced the end of his life. But death, in spite of the focused attention he had given to it in Ecclesiastes, was not the greatest equalizer. Judgment/retribution is the real equalizer as Solomon saw it, for God will bring every person’s every act to judgment. Unbelievers will stand at the Great White Throne judgment (Rev. 20:11–15) and believers before Christ at the Bema judgment (1 Cor. 3:10–15; 2 Cor. 5:9, 10). When all is said and done, the certainty and finality of retribution give life the meaning for which David’s oft-times foolish son had been searching. Whatever may be one’s portion in life, accountability to the God, whose ways are often mysterious, is both eternal and irrevocable. GOD BLESS YOU! MAXIMILIANO 08/30/19 Becoming Holy “But like the Holy One who called you, be holy yourselves also in all your behavior; because it is written, ‘You shall be holy, for I am holy’” (1 Peter 1:15-16). God requires holiness and in Christ provides us the means to attain it. As we have learned, God is holy, and absolute holiness is the standard for anyone who wishes to be in His presence. “God did not spare angels when they sinned, but cast them into hell and committed them to pits of darkness, reserved for judgment” (2 Peter 2:4). In the same way, men who reject God are sent “into the eternal fire which has been prepared for the devil and his angels” (Matt. 25:41). How then can anyone become holy? There’s only one way: through faith in Jesus Christ. It is through Christ’s sacrifice for us that God can credit holiness to our account (2 Cor. 5:21). First Corinthians 6:11says, “But you were washed, but you were sanctified [made holy], but you were justified in the name of the Lord Jesus Christ, and in the Spirit of our God.” We are now called saints, and the Greek word for this in Scripture actually means “holy ones.” So, by God’s grace we are positionally holy. By contrast, however, we are too often unholy in practice. But the Bible says, “Be holy yourselves also in all your behavior” (1 Peter 1:15) and “Let every one who names the name of the Lord abstain from wickedness” (2 Tim. 2:19). We need to be separate from the way the world lives. We need to let others know there is a difference in how Christians live. When we live holy lives, we will have peace. “There is no peace . . . for the wicked” (Isa. 57:21), but God “disciplines us for our good, that we may share His holiness” (Heb. 12:10). And that discipline “yields the peaceful fruit of righteousness” (v. 11). If you lack peace, you may well have let sin come between you and God. If so, follow David’s example in Psalm 51:9-10and pray for a clean heart. You should also spend time with those who lead holy lives (Prov. 13:20; compare 1 Cor. 15:33). Suggestions for Prayer
For Further Study Answer the following questions, based on 2 Corinthians 5:14-21:
PART II The Joy of Spiritual Unity "To the saints . . . including the overseers and deacons" (Phil. 1:1). Faithful spiritual leaders are worthy of your appreciation and esteem. Paul's salutation includes the "overseers and deacons" at Philippi. That probably is not a reference to elders and deacons as we know them, but a general reference to all the Philippian saints, which included spiritual leaders (overseers) and those who followed (servants). That implies unity and submission within the church, which brings joy to leaders and followers alike. Hebrews 13:17emphasizes that point: "Obey your leaders, and submit to them; for they keep watch over your souls, as those who will give an account. Let them do this with joy and not with grief, for this would be unprofitable for you." Spiritual leadership is a sacred responsibility. Leaders are to lead, feed, and guard the flock of God, which Christ purchased with His own blood (Acts 20:28). They are accountable to God Himself for the faithful discharge of their duties. You have a sacred responsibility as well: to obey and submit to your leaders. Hebrews 13:7says, "Remember those who led you, who spoke the word of God to you; and considering the result of their conduct, imitate their faith." Paul adds in 1 Thessalonians 5:12-13, "Appreciate those who diligently labor among you, and have charge over you in the Lord and give you instruction, and . . . esteem them very highly in love because of their work." Sadly, our society encourages criticism and mistrust of anyone in authority. Verbal assaults and character assassinations are common. Many within the church have adopted that attitude toward their spiritual leaders, whom they view as functionaries or paid professionals. Consequently many churches today are weak and ineffective from disunity and strife. Many pastors suffer untold grief from disobedient and ungrateful people. You must never succumb to that mentality. Your leaders deserve your appreciation and esteem not because they are exceptionally talented or have winsome personalities, but because of the sacred work God called them to do. Your godly attitude toward spiritual leaders will contribute immeasurably to unity and harmony within your church and will allow your leaders to minister with joy, not grief. Suggestions for Prayer Thank God for your spiritual leaders. Pray for them and encourage them often. For Further Study Read 1 Corinthians 9:3-14.
PART III Sermon on the Mount’s Significance “When Jesus saw the crowds, He went up on the mountain; and after He sat down, His disciples came to Him” (Matthew 5:1). The gospel of the kingdom’s foundational truth (contained in the Sermon on the Mount) has had an impact for two thousand years on all who read and hear it. At least five reasons come to mind as to why Jesus’ greatest of sermons is so important. First, the Sermon demonstrates the necessity of the new birth. In order for us to recognize our sin, Jesus made a fuller, clearer presentation of the law, followed by His offer of salvation. Jesus’ message here clarifies the reasons for sin’s curse and shows that we have no righteousness of our own to survive God’s scrutiny. Only those who have a new nature through Christ can meet the law’s demands. By no other way but saving faith can we have righteous attitudes as well as actions and be fully right with God. Second, the Sermon points all listeners to their dependence on Christ’s enabling power to meet God’s standards. Third, Jesus’ message gives us the Father’s pattern for true happiness and peace (cf. John 14:27; Phil. 4:7). It provides the real pathway to the believer’s sanctification. Next, the principles in the Sermon on the Mount are some of the greatest scriptural resources for evangelism. If you as a Christian personify these truths, your life will attract others to the Lord. Last, the life that is obedient to the Sermon’s teachings is the only one that truly pleases God—and that is the highest, noblest objective of the Christian life. Ask Yourself Embarking on a devotional study of something as monumental as the Sermon on the Mount, you’re always sure to discover truths and insights you’ve never noticed before. Which one or two of the five statements above do you think you’re most ready to hear more about? PART IV Reading for Today: Notes: Exodus27:9 the court of the tabernacle. The dimensions of the rectangular courtyard space, bordered by curtains and poles around the tabernacle were also precisely given (vv. 9–19; 150 feet by 75 feet). The outer hangings were high enough, 5 cubits or 7.5 feet, to block all view of the interior of the courtyard (v. 18). Entry into the courtyard of God’s dwelling place was not gained just generally and freely from all quarters. Exodus28:1 minister to Me as priest. The 3-fold repetition of this phrase in the opening words about Aaron’s priestly wardrobe would appear to stress the importance of his role in the religious life of the nation. Aaron’s sons were part of the priesthood being set up. The Hebrew text groups the sons in two pairs, the first pair being Nadab and Abihu, both of whom died because of wanton disregard of God’s instructions (Lev. 10:1, 2). Aaron and his descendants, as well as the tribe of Levi, were selected by God to be Israel’s priests—they did not appoint themselves to the position. The law clearly defined their duties for worship and the sacrifices in the tabernacle and for the individual worshiper and the nation’s covenantal relationship to God. Proverbs7:2 apple of your eye. This expression refers to the pupil of the eye which, because it is the source of sight, is carefully protected (see Deut. 32:10; Ps. 17:8; Zech. 2:8). The son is to guard and protect his father’s teachings because they give him spiritual and moral sight. Matthew24:37 as the days of Noah were. Jesus’ emphasis here is not so much on the extreme wickedness of Noah’s day (Gen. 6:5), but on the people’s preoccupation with mundane matters of everyday life (“eating and drinking, marrying and giving in marriage”—v. 38), when judgment fell suddenly. They had received warnings, in the form of Noah’s preaching (2 Pet. 2:5)—and the ark itself, which was a testimony to the judgment that was to come. But they were unconcerned about such matters and therefore were swept away unexpectedly in the midst of their daily activities. DAY 8: How should Jesus’ prophetic statements, many of which are found in Matthew 24 and 25, be interpreted? The prophetic passages present a particular challenge for those seeking to understand a correct interpretation of Jesus’ words. The Olivet discourse (Matthew 24; 25), for example, contains some details that evoke images of the violent destruction of Jerusalem in A.D. 70. Jesus’ words in 24:34 have led some to conclude that all these things were fulfilled—albeit not literally—in the Roman conquest of that era. This view is known as “preterism.” But this is a serious interpretive blunder, forcing the interpreter to read into these passages spiritualized, allegorical meanings unwarranted by normal exegetical study methods. The grammatical-historical hermeneutical approach to these passages is the approach to follow, and it yields a consistently futuristic interpretation of crucial prophecies. LORD BLESS HIS ELECT My Royal Family LOVINGLY IN THE LOVE OF OUR LORD JESUS E+1DAY MAXIMILIANO 08/29/19 Observing the Flowers “‘And why are you anxious about clothing? Observe how the lilies of the field grow; they do not toil nor do they spin, yet I say to you that even Solomon in all his glory did not clothe himself like one of these. But if God so arrays the grass of the field, which is alive today and tomorrow is thrown into the furnace, will He not much more do so for you, O men of little faith?’” (Matthew 6:28-30). Observing the flowers is a way to remember that God cares for you. In Matthew 6, some of the people to whom Jesus spoke perhaps had little clothing, no more than one set of coverings for their bodies. To assure them that God would provide for their basic needs, Jesus asked them to observe “the lilies of the field” (v. 28). That is a general term for all the wild flowers that graced the rolling hills of Galilee. There were many, including the anemones, gladioli, irises, narcissus, lilies, and poppies. The people were also to observe how the flowers grow. They grow easily, freely, gorgeously; they flourish effortlessly. And flowers don’t toil or spin. They don’t make fancy thread to adorn themselves but have a texture and form and design and substance and color that man with all his ingenuity cannot even touch. Even King Solomon could not make a garment as fine as the petal of a flower. It has a beauty that only God can give. Despite their beauty, however, flowers do not last long. They are alive today but tomorrow are cast into an oven (v. 30). A woman in that part of the world used a clay oven primarily for baking. If she wanted to hurry the baking process, she would build a fire inside the oven as well as under it. Fuel for the inside fire was usually dried grass and flowers, which she would gather from nearby fields. Jesus’ point was this: If God lavishes such beauty on a flower that is here today and gone tomorrow, how much more will He clothe and care for you, one of His own children who will live forever. Suggestions for Prayer To attack anxiety, ask the Lord to help you “set your mind on the things above, not on the things that are on earth” (Col. 3:2). For Further Study According to 1 Peter 5:5, how should you clothe yourself? PART TWO Holy Hatred "Hate evil, you who love the Lord" (Ps. 97:10). God’s hatred for evil is an extension of His love. After spending this month exploring fifteen characteristics of godly love, it might seem odd to shift suddenly to the topic of hatred. Additionally, "holy hatred" will sound like a contradiction in terms to those who view all hatred as evil. But love and hate are inseparable. You can't truly love something and be complacent about the things that oppose or threaten it. If you love your spouse, you hate anything that would defile or injure him or her. If you love your children, you hate anything that would harm them. If you love good, you hate evil. If you love unity, you hate discord. If you love God, you hate Satan. That's why Scripture says, "Hate evil, you who love the Lord" (Ps. 97:10) and, "The fear of the Lord is to hate evil; pride and arrogance and the evil way, and the perverted mouth, I [God personified] hate" (Prov. 8:13). Unquestionably God is a God of love. First John 4 says, "Beloved, let us love one another, for love is from God; and every one who loves is born of God and knows God. The one who does not love does not know God, for God is love. . . . Beloved, if God so loved us, we also ought to love one another. . . . And we have come to know and have believed the love which God has for us. God is love, and the one who abides in love abides in God, and God abides in him" (vv. 7-8, 11, 16). How are we to respond to that love? The psalmist wrote, "From Thy precepts I get understanding; therefore I hate every false way. . . . I hate those who are double-minded, but I love Thy law. . . . I esteem right all Thy precepts concerning everything, I hate every false way. . . . I hate and despise falsehood, but I love Thy law" (Ps. 119:104, 113, 128, 163). Is that your prayer? Do you hate the things that oppose God? Are you offended by what offends Him? Remember, holy hatred is as much a part of godly love as any of its other characteristics. If you love God, you must necessarily hate evil. Suggestions for Prayer Ask God to increase your love for Him and your hatred for evil. For Further Study Meditate on Psalm 119:101-104and commit it to memory. PART THREE Jesus Meets Blind Men’s Needs “The blind men came up to Him, and Jesus said to them, ‘Do you believe that I am able to do this?’ They said to Him, ‘Yes, Lord.’ Then He touched their eyes, saying, ‘It shall be done to you according to your faith.’ And their eyes were opened” (Matthew 9:28–30a). Sometimes at conversion, the Lord wants sinners to give a more public profession of their trust in Him, in keeping with Paul’s teaching, “If you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved” (Rom. 10:9). This was the kind of confession Jesus drew out of the blind men, and it testified to the eyewitnesses of what He requires for salvation. “Yes” indicated they believed He could do what they requested of Him, and “Lord” set forth their faith that He was the promised Messiah and coming Savior, who was now in their midst. The men’s testimony proved that their understanding of Jesus was biblical, unlike many misguided and insincere followers. It distinguished them from those who thought Jesus was only a military and political deliverer, those who believed Jesus was merely a competent and charismatic human leader. Their confession emphasized that Christ was primarily a spiritual leader, whose first concern was saving people from their sins. Though His compassion for physical suffering was genuine, it was far greater for lost souls. Jesus prompted the blind men to openly confess their faith in Him, not so much for curing their physical blindness but for the sake of their spiritual sight. They acknowledged Him as Son of David and came asking Him for spiritual mercy and salvation, and thus they received a gift far greater than simple restoration of their eyes. Ask Yourself Test the strength of your concern for others’ spiritual state. Is it as strong as it should be? Does your grief over their lost condition extend to your active pursuit of their repentance and trust in Jesus? What would it take to fan the flames of your evangelistic passion? PART FOUR Reading for Today: Notes: Ecclesiastes 6:2God does not give him power to eat.The Lord gives and takes away for His own purposes. So, the blessings of God cannot be assumed or taken for granted. But they should be enjoyed with thankfulness while they are available. Psalm 102:25–27Eternal God created the heavens and earth, which will one day perish (v. 26). Hebrews 1:10–12applies this passage to the Lord Jesus Christ, who is superior to the angels because: 1) He is eternal, while they had a beginning; and 2) He created, but they were created.This passage clearly affirms the eternality and deity of Christ. The unchangeable God will outlast His creation, even into the new creation (Mal. 3:6; James 1:17; 2 Pet. 3; Rev. 21; 22). 1 Corinthians 9:24race.The Greeks enjoyed two great athletic events, the Olympic games and the Isthmian games, and because the Isthmian events were held in Corinth, believers there were quite familiar with this analogy of running to win. 1 Corinthians 9:26not with uncertainty.Four times Paul has mentioned his goal of winning people to salvation (vv. 19,22). beats the air.Paul changes the metaphor to boxing to illustrate the point that he was no shadow boxer, just waving his arms without effect (1 Tim. 1:18). How is Jesus Christ seen in the Psalms? Psalms New Testament Quote Significance 2:1–12 Acts 4:25, 26; 13:33; Heb. 1:5; 5:5 Incarnation, Crucifixion, Resurrection 8:3–8 1 Cor. 15:27, 28; Eph. 1:22; Heb. 2:5–10 Creation 16:8–11 Death, Resurrection 22:1–31 Matt. 27:35–46; John 19:23, 24; Heb. 2:12; 5:5 Incarnation, Crucifixion, Resurrection 40:6–8 Incarnation 41:9 Betrayal 45:6, 7 Deity 68:18 Ascension, Enthronement 69:20, 21, 25 Betrayal, Crucifixion 72:6–17 ————— Millennial Kingship 78:1, 2, 15 Theophany, Earthly Teaching Ministry 89:3–37 Millennial Kingship 102:25–27 Creation, Eternality 109:6–19 Betrayal 110:1–7 Matt. 22:43–45; Acts. 2:33–35; Heb. 1:13; 5:6–10; 6:20; 7:24 Deity, Ascension, Heavenly Priesthood, Millennial Kingship 118:22, 23 Matt. 21:42; Mark 12:10, 11; Luke 20:17; Acts 4:8–12; 1 Pet. 2:7 Rejection as Savior 132:12–18 Millennial Kingship GOD BLESS YOU, MY BELOVED ROYAL FAMILY. BLESSED BE LORD CHRIST JESUS OUR KING AND SAVIOR. MAXIMILIANO 08/28/19 A Lesson from Nature “‘Look at the birds of the air, that they do not sow, neither do they reap, nor gather into barns, and yet your heavenly Father feeds them. Are you not worth much more than they?’” (Matthew 6:26). If God provides for the birds, how much more will He provide for you. I can imagine our Lord standing on a hillside in Galilee, looking down over the beautiful north end of the sea, the breeze rippling across the water, the sun bright in the sky. The people were all gathered at His feet. As He was speaking to them, some birds might have flown across the sky. Our Lord gives life to every bird of the sky and also sustains each one. He doesn’t say to the birds, “I have given you life; now you figure out how to keep it.” And birds don’t get together and say, “We have to come up with a strategy to keep ourselves alive.” Birds have no self-consciousness, no cognitive processes, no ability to reason. But God has given them an instinct so that they have a divine capacity to find what is necessary to live. God doesn’t just create life—He also sustains it. In Matthew 6:26Jesus asked the people, “Are you not worth much more than [the birds]?” He was arguing from the lesser to the greater. No bird was ever created in the image of God or designed to be a joint-heir with Christ throughout eternity. Jesus was saying, “If God sustains the life of a bird (the lesser), don’t you think He will take care of you (the greater)?” God’s provision, of course, is no excuse for man’s laziness. A bird has to work for its food, and you have to work for yours. That’s because God has designed that man should eat bread by the sweat of his face (cf. Gen. 3:19). If you don’t work, you don’t eat (cf. 2 Thess. 3:10). Just as God provides for the bird through its instinct, so God will provide for you through your effort. Suggestions for Prayer When you see the birds of the air, remind yourself of the Lord’s teaching, and thank Him for His faithfulness to you. For Further Study Read Psalm 104, which tells of God’s care over all His creation. PART TWO Hoping in God "[Love] hopes all things" (1 Cor. 13:7). Love refuses to take human failure as final. Even when faith falters, hope comes to the rescue. It is that long rope that keeps us linked to the sovereignty and power of God. The apostle Peter wrote to believers who were experiencing severe trials. To encourage them he began, "Blessed be the God and Father of our Lord Jesus Christ, who according to His great mercy has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead" (1 Pet. 1:3). Our hope is a livinghope because our God is a living God. No matter how bleak your situation might seem, God is at work to accomplish His purposes. As Christ hung on the cross, it seemed as if sin had finally triumphed over righteousness. But sin's finest hour became its death knell when Christ arose from the grave as Lord of life and Redeemer of His people. Now "He who raised Christ Jesus from the dead will also give life to your mortal [body] through His Spirit who indwells you" (Rom. 8:11). Trials and death have no power over you. They simply bring you closer to Christ. When ministering to others, hope gives you confidence that as long as there is life, human failure is never final. God refused to accept Israel's failures; Jesus refused to accept Peter's; and Paul refused to accept that of the Corinthians. When your attempts to cover the sins of others have failed or your righteous expectations have been shattered, hope says, "Don't give up. God can still work this out for good." Hope is illustrated in the true story of a dog who was abandoned at the airport of a large city. He stayed there for over five years, waiting for his master to return. People at the airport fed and cared for him, but he refused to leave the spot where he last saw his master. If a dog's love for his master can produce that kind of hope, how much more should your love for God produce abiding hope? Suggestions for Prayer Praise God for His sovereignty and power, and for the hope that is yours in Christ. For Further Study Read Psalm 42, noting how the psalmist related the distressing circumstances of his life to his hope in God. PART THREE Right Knowledge of Jesus “Two blind men followed Him, crying out, ‘Have mercy on us, Son of David!’” (Matthew 9:27). That the blind men called Jesus the “Son of David” means they recognized Him as the Christ. Son of David was one of the most common Jewish titles for Messiah. It was also a royal title indicating that Messiah would come from the family of King David and have a right to rule over the promised divine kingdom. God first promised that the Deliverer for His people would be a man, the seed of a woman (cf. Gen. 3:15). Later in the Old Testament, the prophet Nathan firmly establishes the extraordinary person and work of the Son of David (2 Sam. 12–14a, 16; cf. Gen. 12:3; 21:12; 49:10). The New Testament reaffirms this great truth at the angel’s Nativity announcement: “He will be great and will be called the Son of the Most High; and the Lord God will give Him the throne of His father David; and He will reign over the house of Jacob forever, and His kingdom will have no end” (Luke 1:32–33; cf. vv. 68–69; 2:4). The reality and knowledge of Jesus’ true identity stands out most vividly during His triumphal entry when the people laid branches and garments before Him and shouted, “Hosanna to the Son of David; blessed is He who comes in the name of the Lord” (Matt. 21:9). Thus all the onlookers who heard the blind men call Jesus “Son of David” knew it was a clear confession of His messiahship. And the men’s affirmation accompanied their desire for personal deliverance. Genuine salvation is available to all who have a similar right knowledge of Him. Ask Yourself Think of the names you use to refer to Christ—Lord, Savior, Redeemer, Friend. Spend a few minutes thinking through what these terms actually mean. When you speak of Him by these names in prayer, let the weight of their glory fill your words with depth and texture. PART FOUR Right Knowledge of Jesus “Two blind men followed Him, crying out, ‘Have mercy on us, Son of David!’” (Matthew 9:27). That the blind men called Jesus the “Son of David” means they recognized Him as the Christ. Son of David was one of the most common Jewish titles for Messiah. It was also a royal title indicating that Messiah would come from the family of King David and have a right to rule over the promised divine kingdom. God first promised that the Deliverer for His people would be a man, the seed of a woman (cf. Gen. 3:15). Later in the Old Testament, the prophet Nathan firmly establishes the extraordinary person and work of the Son of David (2 Sam. 12–14a, 16; cf. Gen. 12:3; 21:12; 49:10). The New Testament reaffirms this great truth at the angel’s Nativity announcement: “He will be great and will be called the Son of the Most High; and the Lord God will give Him the throne of His father David; and He will reign over the house of Jacob forever, and His kingdom will have no end” (Luke 1:32–33; cf. vv. 68–69; 2:4). The reality and knowledge of Jesus’ true identity stands out most vividly during His triumphal entry when the people laid branches and garments before Him and shouted, “Hosanna to the Son of David; blessed is He who comes in the name of the Lord” (Matt. 21:9). Thus all the onlookers who heard the blind men call Jesus “Son of David” knew it was a clear confession of His messiahship. And the men’s affirmation accompanied their desire for personal deliverance. Genuine salvation is available to all who have a similar right knowledge of Him. Ask Yourself Think of the names you use to refer to Christ—Lord, Savior, Redeemer, Friend. Spend a few minutes thinking through what these terms actually mean. When you speak of Him by these names in prayer, let the weight of their glory fill your words with depth and texture. PART FOUR Reading for Today: Notes: Ecclesiastes1:13 wisdom. Solomon’s use of the term, in typical Hebrew fashion, is more practical than philosophical and implies more than knowledge. It carries notions of ability for proper behavior, success, common sense, and wit. burdensome task. Man’s search to understand is at times difficult, yet God-given (2:26; 3:10; 5:16–19; 6:2; 8:11,15; 9:9; 12:11).God. The covenant name, “LORD,” is never used in Ecclesiastes. However, “God” is found almost 40 times. The emphasis is more on God’s sovereignty in creation and providence than on His covenant relationship through redemption. Psalm102:10, 11 a shadow that lengthens. The time of sunset is used to describe the psalmist’s desperate sense that his life will end shortly because God has punished him by withdrawing His presence and strength. 1 Corinthians 7:25–40Having already established that both marriage and singleness are good and right before the Lord (vv. 1–9), and for the person who has the gift of singleness (v. 7), that state has many practical advantages, Paul continued to answer the questions about which the Corinthians had written him. Paul gives 6 reasons for never marrying, in relationship to the downside of marriage, but remaining single (virgins): 1) pressure from the system (vv. 25–27); 2) problems of the flesh (v. 28); 3) passing of the world (vv. 29–31); 4) preoccupations of marriage (vv. 32–35); 5) promises from fathers (vv. 36–38); and 6) permanency of marriage (vv. 39, 40). 1 Corinthians 7:26present distress. An unspecified, current calamity. Perhaps Paul anticipated the imminent Roman persecutions which began within 10 years after this epistle was written. remain as he is. Persecution is difficult enough for a single person to endure, but problems and pain are multiplied for those who are married, especially if they have children. 1 Corinthians 7:33, 34how he may please his wife…husband. Here is a basic and expected principle for a good marriage—each seeking to please the other. How does the author’s declaration that “all is vanity” relate to the message of Ecclesiastes? By stating one of his conclusions in the opening lines, the author of Ecclesiastes challenges readers to pay attention. The word translated “vanity” is used in at least three ways throughout the book. In each case, the term refers to the nature and value of human activity “under the sun”: 1.“Vanity”refers to the “fleeting” nature of human accomplishments that James later described as like a vapor (James 4:14). 2.“Vanity” can mean “futile” or “meaningless,” which points to the cursed condition of the universe and the debilitating effects it has on human earthly experience. 3.“Vanity” can represent “incomprehensible” or “enigmatic,” which gives consideration to life’s unanswerable questions. Solomon found that the word applied to his entire experiment. While the context in each of the 37 appearances of “vanity” helps determine the particular meaning Solomon had in mind, his most frequent usage conveyed the idea of “incomprehensible” or “unknowable.” He was expressing the human limits when faced with the mysteries of God’s purposes. Solomon’s final conclusion to “fear God and keep His commandments” (12:13, 14) represents more than the book’s summary; it states the only hope of the good life and the only reasonable response of faith and obedience to the sovereign God. God precisely superintends all activities under the sun, each in its time according to His perfect plan, while He discloses only as much as His perfect wisdom dictates. All people remain accountable. Those who refuse to take God and His Word seriously are doomed to lives of the severest vanity. GOD BLESS YOU, MY BELOVED ROYAL FAMILY. BLESSED BE LORD CHRIST JESUS OUR KING AND SAVIOR. MAXIMILIANO 08/27/19 Living Life to the Fullest “‘Which of you by being anxious can add a single cubit to his life’s span?’” (Matthew 6:27). You can worry yourself to death, but not to life. Dr. Charles Mayo of the renowned Mayo Clinic wrote, “Worry affects the circulation, the heart, the glands and the whole nervous system. I have never met a man or known a man to die of overwork, but I have known a lot who died of worry.” We live in a day when people worry about how long they will live. That’s a harmful practice because you can worry yourself to death, but not to life. In Matthew 6:27Jesus said that worry cannot “add a single cubit” to a person’s life span. A cubit was the distance from the elbow to the tips of the fingers—about eighteen inches. He was saying, “Which of you by worrying can lengthen your life?” Exercise and good health can help you function better while you’re living your span, but you can’t worry yourself into a longer life. The quest for living longer is not new. In the early sixteenth century, Spanish explorer Juan Ponce de Leon set out to find the fountain of youth, a spring whose waters had the power to restore youth. Although no such fountain exists, there is something far better: a fountain of life. Proverbs 14:27says, “The fear of the Lord is a fountain of life, that one may avoid the snares of death.” By fearing the Lord you will experience life to the fullest and not worry. Proverbs 9:10-11says, “The fear of the Lord is the beginning of wisdom, and the knowledge of the Holy One is understanding. For by me your days will be multiplied, and years of life will be added to you.” I believe the Lord has sovereignly determined each person’s life span—He has designed how long you will live. And He gives you the gift of life because He wants you to enjoy it to the fullest by fearing and obeying Him. Suggestions for Prayer Praise the Lord that you may enjoy life fully by fearing Him. For Further Study According to John 10:10, why did Jesus come?
The Triumph of Love "[Love] endures all things" (1 Cor. 13:7). Love triumphs over opposition. Endurance is the final characteristic of love that Paul mentions in this passage. The Greek word translated "endures" in verse 7 is a military term that speaks of being positioned in the middle of a violent battle. It refers not to withstanding minor annoyances, but incredible opposition. Love does that without ceasing to love. Stephen is a good example of enduring love. He preached God's message without compromise, but his enemies stoned him to death. His last act was to fall on his knees, crying out with a loud voice, "Lord, do not hold this sin against them!" (Acts 7:59). A lesser man might have hated his tormentors, but not Stephen. He forgave them and beseeched God to do likewise, following the example of his Lord, who on the cross prayed, "Father, forgive them; for they do not know what they are doing" (Luke 23:34). That's the endurance of godly love. Love bears all hurts, sins, and disappointments. It never broadcasts them but makes every attempt to reconcile and restore sinners. Love believes the best about others and is never cynical or suspicious. Even when it's under severe attack, it forgives and clings to the hope of God's power and promises. That kind of love should characterize every believer. Your love may not be perfect, but it should be obvious. If you're struggling with implementing love in some area of your life, remember these five keys:
Godly love should be your highest purpose and greatest joy (Matt. 22:36-40). As you love others, you glorify Christ and make Him known to the world. Suggestions for Prayer Review the fifteen characteristics of love from 1 Corinthians 13:4-7, asking God to increase each of them in your life. For Further Study Reread each reference in the five keys for implementing love in your life, and commit at least one to memory. PART THREE A Right Attitude Toward Jesus “Two blind men followed Him, crying out, ‘Have mercy on us, Son of David!’” (Matthew 9:27). The attitude of the heart that Christ honors and accepts is one in which the sinner understands his or her personal unworthiness. That was the attitude of the two blind men as they came to Him. They realized they didn’t deserve Jesus’ help, but they also must have known that “The Lord is gracious and merciful; slow to anger and great in lovingkindness. The Lord is good to all, and His mercies are over all His works” (Ps. 145:8–9; cf. Joel 2:13). It seems reasonable to suggest that the two men came to our Lord not only for physical healing but to receive His forgiving mercy. They were no doubt burdened by a spiritual need that they knew only Jesus could meet. They approached Him with real humility, publicly throwing themselves on His abundant grace. Their attitude was perfectly aligned with that of the tax collector who mourns over his unworthiness and cries out, “God, be merciful to me, the sinner!” (Luke 18:13). It is noteworthy that Jesus initially showed no response to the men’s pleas. But as He moved along with the multitude, the blind men kept pouring out the desire of their hearts with persistence and determination. It’s as if the Lord tested their faith, letting it extend to its extremity and prove its sincerity. But theirs was a Savior of mercy, granting healing and salvation to all who come with a humble, believing attitude. Ask Yourself How often do your prayers and faith begin to flag after one or two attempts at asking for help? What are some of God’s reasons for requiring persistence in our pursuit of Him? PART FOUR Reading for Today: Notes: Ecclesiastes3:1–8 a season, a time. Not only does God fix the standard and withhold or dispense satisfaction (2:26), but He also appoints “seasons” and “times.” Earthly pursuits are good in their proper place and time, but unprofitable when pursued as the chief goal (vv. 9, 10). Ecclesiastes3:11 everything. Every activity or event for which a culmination point may be fixed. beautiful. Fitting or appropriate. The phrase echoes “God saw…it was very good” (Gen. 1:31).Even in a cursed universe, activity should not be meaningless. Its futility lies in the fickle satisfaction of man and his failure to trust the wisdom of sovereign God. put eternity in their hearts. God made men for His eternal purpose, and nothing in post-Fall time can bring them complete satisfaction. 1 Corinthians 8:1 things offered to idols. The Greeks and Romans were polytheistic (worshiping many gods) and polydemonistic (believing in many evil spirits). They believed that evil spirits would try to invade human beings by attaching themselves to food before it was eaten, and that the spirits could be removed only by the food’s being sacrificed to a god. The sacrifice was meant not only to gain favor with the god but also to cleanse the meat from demonic contamination. Such decontaminated meat was offered to the gods as a sacrifice. That which was not burned on the altar was served at wicked pagan feasts. What was left was sold in the market. After conversion, believers resented eating such food bought out of idol markets, because it reminded sensitive Gentile believers of their previous pagan lives and the demonic worship. we all have knowledge. Paul and mature believers knew better than to be bothered by such food offered once to idols and then sold in the marketplace. They knew the deities didn’t exist and that evil spirits did not contaminate the food. love edifies. Knowledge mingled with love prevents a believer from exercising freedoms that offend weaker believers and, rather, builds the others up in truth and wisdom (13:1–4). 1 Corinthians 8:7 conscience…is defiled. The consciences of some newer converts were still accusing them strongly with regard to allowing them to eat idol food without feeling spiritually corrupted and guilty. They still imagined that idols were real and evil. A defiled conscience is one that has been violated, bringing fear, shame, and guilt. 1 Corinthians 8:12 you sin against Christ. A strong warning that causing a brother or sister in Christ to stumble is more than simply an offense against that person. It is a serious offense against the Lord Himself. In Ecclesiates, what reflections does Solomon give on Genesis? Toward the end of his life, the penitent King Solomon pondered life in the wake of the Fall and the outworking of man’s sin. Solomon drew the following conclusions, possibly from his own study of Genesis: 1. God created the heavens and earth with laws of design and regularity (Eccl. 1:2–7; 3:1–8; Gen. 1:1–31; 8:22). 2. Man is created from dust and returns to dust (Eccl. 3:20; 12:7; Gen. 2:7; 3:19). 3. God placed in man His life-giving breath (Eccl. 12:7; Gen. 2:7). 4. As God ordained it, marriage is one of life’s most enjoyable blessings (Eccl. 9:9; Gen. 2:18–25). 5. Divine judgment results from the Fall (Eccl. 3:14–22; 11:9; 12:14; Gen. 2:17; 3:1–19). 6. The effect of the curse on creation is “vanity,” i.e., futility (Eccl. 1:5–8; Gen. 3:17–19). 7. Labor after the Fall is difficult and yields little profit (Eccl. 1:3, 13; 2:3; 3:9–11; Gen. 3:17–19). 8. Death overcomes all creatures after the Fall (Eccl. 8:8; 9:4, 5; Gen. 2:17; 3:19). 9. After the Fall, man’s heart is desperately wicked (Eccl. 7:20, 29; 8:11; 9:3; Gen. 3:22; 6:5; 8:21). 10. God withholds certain knowledge and wisdom from man for His wise, but unspoken, reasons (Eccl. 6:12; 8:17; Gen. 3:22). GOD BLESS YOU, MY BELOVED ROYAL FAMILY. BLESSED BE LORD CHRIST JESUS OUR KING AND SAVIOR. MAXIMILIANO 08/26/19 Hoping in God "[Love] hopes all things" (1 Cor. 13:7). Love refuses to take human failure as final. Even when faith falters, hope comes to the rescue. It is that long rope that keeps us linked to the sovereignty and power of God. The apostle Peter wrote to believers who were experiencing severe trials. To encourage them he began, "Blessed be the God and Father of our Lord Jesus Christ, who according to His great mercy has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead" (1 Pet. 1:3). Our hope is a livinghope because our God is a living God. No matter how bleak your situation might seem, God is at work to accomplish His purposes. As Christ hung on the cross, it seemed as if sin had finally triumphed over righteousness. But sin's finest hour became its death knell when Christ arose from the grave as Lord of life and Redeemer of His people. Now "He who raised Christ Jesus from the dead will also give life to your mortal [body] through His Spirit who indwells you" (Rom. 8:11). Trials and death have no power over you. They simply bring you closer to Christ. When ministering to others, hope gives you confidence that as long as there is life, human failure is never final. God refused to accept Israel's failures; Jesus refused to accept Peter's; and Paul refused to accept that of the Corinthians. When your attempts to cover the sins of others have failed or your righteous expectations have been shattered, hope says, "Don't give up. God can still work this out for good." Hope is illustrated in the true story of a dog who was abandoned at the airport of a large city. He stayed there for over five years, waiting for his master to return. People at the airport fed and cared for him, but he refused to leave the spot where he last saw his master. If a dog's love for his master can produce that kind of hope, how much more should your love for God produce abiding hope? Suggestions for Prayer Praise God for His sovereignty and power, and for the hope that is yours in Christ. For Further Study Read Psalm 42, noting how the psalmist related the distressing circumstances of his life to his hope in God. PART TWO A Lesson from Nature “‘Look at the birds of the air, that they do not sow, neither do they reap, nor gather into barns, and yet your heavenly Father feeds them. Are you not worth much more than they?’” (Matthew 6:26). If God provides for the birds, how much more will He provide for you. I can imagine our Lord standing on a hillside in Galilee, looking down over the beautiful north end of the sea, the breeze rippling across the water, the sun bright in the sky. The people were all gathered at His feet. As He was speaking to them, some birds might have flown across the sky. Our Lord gives life to every bird of the sky and also sustains each one. He doesn’t say to the birds, “I have given you life; now you figure out how to keep it.” And birds don’t get together and say, “We have to come up with a strategy to keep ourselves alive.” Birds have no self-consciousness, no cognitive processes, no ability to reason. But God has given them an instinct so that they have a divine capacity to find what is necessary to live. God doesn’t just create life—He also sustains it. In Matthew 6:26Jesus asked the people, “Are you not worth much more than [the birds]?” He was arguing from the lesser to the greater. No bird was ever created in the image of God or designed to be a joint-heir with Christ throughout eternity. Jesus was saying, “If God sustains the life of a bird (the lesser), don’t you think He will take care of you (the greater)?” God’s provision, of course, is no excuse for man’s laziness. A bird has to work for its food, and you have to work for yours. That’s because God has designed that man should eat bread by the sweat of his face (cf. Gen. 3:19). If you don’t work, you don’t eat (cf. 2 Thess. 3:10). Just as God provides for the bird through its instinct, so God will provide for you through your effort. Suggestions for Prayer When you see the birds of the air, remind yourself of the Lord’s teaching, and thank Him for His faithfulness to you. For Further Study Read Psalm 104, which tells of God’s care over all His creation. PART THREE Right Knowledge of Jesus “Two blind men followed Him, crying out, ‘Have mercy on us, Son of David!’” (Matthew 9:27). That the blind men called Jesus the “Son of David” means they recognized Him as the Christ. Son of David was one of the most common Jewish titles for Messiah. It was also a royal title indicating that Messiah would come from the family of King David and have a right to rule over the promised divine kingdom. God first promised that the Deliverer for His people would be a man, the seed of a woman (cf. Gen. 3:15). Later in the Old Testament, the prophet Nathan firmly establishes the extraordinary person and work of the Son of David (2 Sam. 12–14a, 16; cf. Gen. 12:3; 21:12; 49:10). The New Testament reaffirms this great truth at the angel’s Nativity announcement: “He will be great and will be called the Son of the Most High; and the Lord God will give Him the throne of His father David; and He will reign over the house of Jacob forever, and His kingdom will have no end” (Luke 1:32–33; cf. vv. 68–69; 2:4). The reality and knowledge of Jesus’ true identity stands out most vividly during His triumphal entry when the people laid branches and garments before Him and shouted, “Hosanna to the Son of David; blessed is He who comes in the name of the Lord” (Matt. 21:9). Thus all the onlookers who heard the blind men call Jesus “Son of David” knew it was a clear confession of His messiahship. And the men’s affirmation accompanied their desire for personal deliverance. Genuine salvation is available to all who have a similar right knowledge of Him. Ask Yourself Think of the names you use to refer to Christ—Lord, Savior, Redeemer, Friend. Spend a few minutes thinking through what these terms actually mean. When you speak of Him by these names in prayer, let the weight of their glory fill your words with depth and texture. PART FOUR Reading for Today: Notes: Ecclesiastes1:13 wisdom. Solomon’s use of the term, in typical Hebrew fashion, is more practical than philosophical and implies more than knowledge. It carries notions of ability for proper behavior, success, common sense, and wit. burdensome task. Man’s search to understand is at times difficult, yet God-given (2:26; 3:10; 5:16–19; 6:2; 8:11,15; 9:9; 12:11).God. The covenant name, “LORD,” is never used in Ecclesiastes. However, “God” is found almost 40 times. The emphasis is more on God’s sovereignty in creation and providence than on His covenant relationship through redemption. Psalm102:10, 11 a shadow that lengthens. The time of sunset is used to describe the psalmist’s desperate sense that his life will end shortly because God has punished him by withdrawing His presence and strength. 1 Corinthians 7:25–40Having already established that both marriage and singleness are good and right before the Lord (vv. 1–9), and for the person who has the gift of singleness (v. 7), that state has many practical advantages, Paul continued to answer the questions about which the Corinthians had written him. Paul gives 6 reasons for never marrying, in relationship to the downside of marriage, but remaining single (virgins): 1) pressure from the system (vv. 25–27); 2) problems of the flesh (v. 28); 3) passing of the world (vv. 29–31); 4) preoccupations of marriage (vv. 32–35); 5) promises from fathers (vv. 36–38); and 6) permanency of marriage (vv. 39, 40). 1 Corinthians 7:26present distress. An unspecified, current calamity. Perhaps Paul anticipated the imminent Roman persecutions which began within 10 years after this epistle was written. remain as he is. Persecution is difficult enough for a single person to endure, but problems and pain are multiplied for those who are married, especially if they have children. 1 Corinthians 7:33, 34how he may please his wife…husband. Here is a basic and expected principle for a good marriage—each seeking to please the other. How does the author’s declaration that “all is vanity” relate to the message of Ecclesiastes? By stating one of his conclusions in the opening lines, the author of Ecclesiastes challenges readers to pay attention. The word translated “vanity” is used in at least three ways throughout the book. In each case, the term refers to the nature and value of human activity “under the sun”: 1.“Vanity”refers to the “fleeting” nature of human accomplishments that James later described as like a vapor (James 4:14). 2.“Vanity” can mean “futile” or “meaningless,” which points to the cursed condition of the universe and the debilitating effects it has on human earthly experience. 3.“Vanity” can represent “incomprehensible” or “enigmatic,” which gives consideration to life’s unanswerable questions. Solomon found that the word applied to his entire experiment. While the context in each of the 37 appearances of “vanity” helps determine the particular meaning Solomon had in mind, his most frequent usage conveyed the idea of “incomprehensible” or “unknowable.” He was expressing the human limits when faced with the mysteries of God’s purposes. Solomon’s final conclusion to “fear God and keep His commandments” (12:13, 14) represents more than the book’s summary; it states the only hope of the good life and the only reasonable response of faith and obedience to the sovereign God. God precisely superintends all activities under the sun, each in its time according to His perfect plan, while He discloses only as much as His perfect wisdom dictates. All people remain accountable. Those who refuse to take God and His Word seriously are doomed to lives of the severest vanity. GOD BLESS YOU, MY BELOVED ROYAL FAMILY. BLESSED BE LORD CHRIST JESUS OUR KING AND SAVIOR. MAXIMILIANO 08/25/19 Letting the Fog Lift “‘Do not be anxious for your life, as to what you shall eat, or what you shall drink; nor for your body, as to what you shall put on’” (Matthew 6:25). God’s Word commands us not to worry. A story I once read reminded me that worry is like fog. According to the article, dense fog covering seven city blocks a hundred feet deep is composed of less than one glass of water—divided into sixty billion droplets. In the right form, a few gallons of water can cripple a large city. Similarly, the object of a person’s worry is usually quite small compared to the way it can cripple his thinking or harm his life. Someone has said, “Worry is a thin stream of fear that trickles through the mind, which, if encouraged, will cut a channel so wide that all other thoughts will be drained out.” All of us have to admit that worry is a part of life. The Bible commands us, however, not to worry. To break that command is sin. Worry is the equivalent of saying, “God, I know You mean well by what You say, but I’m just not sure You can pull it off.” Worry is the sin of distrusting the promises and providence of God; yet we do it all the time. We don’t worry about anything as much as we worry about the basics of life. In that regard we are similar to the people whom Jesus addressed in Matthew 6:25-34. They were worried about having sufficient food and clothing. I suppose if they were to try and legitimize their worry, they would say, “After all, we’re not worrying about extravagant things. We’re just worrying about our next meal, a glass of water, and something to wear.” But there is no reason for a believer to worry about the basics of life since Jesus says He will provide for him. You are neither to hoard material possessions as a hedge against the future (vv. 19-24) nor be anxious about your basic needs (vv. 25-34). Instead of letting the fog of worry roll in, it’s time to let it lift. Suggestions for Prayer “Rejoice in the Lord always. . . . Be anxious for nothing, but in everything by prayer and supplication with thanksgiving let your requests be made known to God” (Phil. 4:4, 6). For Further Study What counsel does 1 Peter 5:7give? PART TWO Maintaining Doctrinal Purity "[Love] rejoices with the truth" (1 Cor. 13:6). Love never compromises God’s Word. Paul has just given us a list of things that love does not do: become jealous, brag, act arrogantly or unbecomingly, seek its own, become provoked, keep track of wrongs suffered, or rejoice in unrighteousness. Now he comes to the first of five things love does: "[Love] rejoices with the truth" (v. 6). The contrast in verse 6 is between love's inability to rejoice in unrighteousness and its joy when truth prevails. "Truth" refers to God's Word, which is the standard of righteousness. Paul could have said, "Love doesn't rejoice in unrighteousness but rejoices with righteousness," but he went beyond the mere deeds of righteousness and addressed its standard and motive. Love won't tolerate false doctrine or sinful behavior, but it rejoices when God's Word is taught and obeyed. The psalmist said, "O how I love Thy law! It is my meditation all the day. Thy commandments make me wiser than my enemies. . . . I have more insight than all my teachers . . . . I understand more than the aged. . . . I have restrained my feet from every evil way, that I may keep Thy word. I have not turned aside from Thine ordinances, for Thou Thyself hast taught me. How sweet are Thy words to my taste! Yes, sweeter than honey to my mouth! From Thy precepts I get understanding; therefore I hate every false way" (Ps. 119:97-104). That's the testimony of one who rejoices in the truth. Often Christians are willing to compromise sound doctrine for the sake of loving others. They believe that doctrinal precision is somehow divisive and unloving. But Scripture says, "This is love, that we walk according to His commandments. . . . For many deceivers have gone out into the world, those who do not acknowledge Jesus Christ as coming in the flesh. This is the deceiver and the antichrist. Watch yourselves, that you might not lose what we have accomplished, but that you may receive a full reward" (2 John 6-8). Biblical love always operates within the parameters of God's Word and spiritual discernment (Phil. 1:9-10). The most loving thing you can do is live according to biblical truth. Doctrinal compromise simply diminishes the quality of love and plays into the hands of the evil one. Suggestions for Prayer Ask God for wisdom and discernment to keep your love within its proper biblical bounds. For Further Study Memorize Philippians 1:9-11. PART THREE Jesus Touches an Untouchable “A woman who had been suffering from a hemorrhage for twelve years, came up behind Him and touched the fringe of His cloak; for she was saying to herself, ‘If I only touch His garment, I will get well.’ But Jesus turning and seeing her said, ‘Daughter, take courage; your faith has made you well.’ At once the woman was made well” (Matthew 9:20–22). When the godly Sir James Simpson was on his deathbed, a friend said to him, “Well, James, soon you will be able to rest on the bosom of Jesus.” But Simpson replied, “I don’t know that I can quite do that, but I do think I can take hold of His garment.” In her shame at being ostracized from her family and being ceremonially unclean, the woman here wanted to be unnoticed. She merely desired to touch Jesus’ garment, confident that such contact was enough to receive healing. In keeping with such confidence, she received immediate healing from her defilement. Our Lord became aware of what had happened only as He realized that divine power had gone out from Him (Luke 8:46)—a realization that happened before He humanly knew of the woman specifically. His statement, “your faith has made you well,” simply assured her and the crowd that miraculous healing had occurred. Jesus did not care that her touching Him would make Him ceremonially unclean to the Jews. The Lord was touchable even by an untouchable. Even though the woman’s expectations were likely not fully informed by Scripture—she might have superstitiously thought Christ’s clothes had inherent healing powers—He spoke to her caringly and compassionately: “Daughter, take courage.” In spite of other factors, the woman’s faith was genuine and acceptable to the Lord. It was enough to make her well. Ask Yourself Part of the balance of Christian faith is realizing that we are unworthy to touch the hem of His garment, yet are welcomed into His full embrace as an adopted member of His family. How do these two seeming incongruities come together and balance out in your worship? PART FOUR Reading for Today: Notes: Job 38:1the LORD. Yahweh, the covenant “LORD,” was the name used for God in the book’s prologue, where the reader was introduced to Job and his relationship with God. However, in chapters 3–37, the name “Yahweh” is not used. God is called “El Shaddai,” God the Almighty. In this book that change becomes a way of illustrating that God has been detached and distant. The relationship is restored in rich terms as God reveals Himself to Job using His covenant name. out of the whirlwind. Job had repeatedly called God to court in order to verify his innocence. God finally came to interrogate Job on some of the comments he had made to his own accusers. God was about to be Job’s vindicator, but He first brought Job to a right understanding of Himself. Job 38:3I will question you. God silenced Job’s presumption in constantly wanting to ask the questions of God by becoming Job’s questioner. It must be noted that God never told Job about the reason for his pain, about the conflict between Himself and Satan, which was the reason for Job’s suffering. He never gave Job any explanation at all about the circumstances of his trouble. He did one thing in all He said. He asked Job if he was as eternal, great, powerful, wise, and perfect as God. If not, Job would have been better off to be quiet and trust Him. Psalm 100:3Know. In the sense of experiencing and being completely assured of the truth. the LORD, He is God. A confession that Israel’s covenant God, Yahweh, is the only true God. made us. Though God’s actual creation of every human being is understood here, this phrase seems to refer to God’s making and blessing Israel as a nation (Deut. 32:6, 15; Ps. 95:6; Is. 29:22, 23; 44:2). His people…His pasture. The shepherd image is often ascribed to the king of Israel, as well as to the Lord (Ps. 78:70–72; Is. 44:28; Jer. 10:21; Zech. 10:3; 11:4–17). The figure suggests intimate care (Luke 15:3–6). According to the New Testament, the Lord is also the Shepherd of saints in the church age (John 10:16). 1 Corinthians 5:1sexual immorality. This sin was so vile that even the church’s pagan neighbors were doubtless scandalized by it. The Corinthians had rationalized or minimized this sin which was common knowledge, even though Paul had written them before about it (v. 9). The Greek for “immorality” is the root of the English word “pornography.” his father’s wife. The man’s stepmother, with whom having sexual relations bore the same sinful stigma as if between him and his natural mother. Incest was punishable by death in the Old Testament (Lev. 18:7, 8, 29; Deut. 22:30) and was both uncommon (“not even named”) and illegal under Roman law. Why doesn’t God answer all of Job’s (and our) questions? This question assumes that if God answered all our questions, it would be easier to believe. This is not true. Trust goes beyond answers. Sometimes, questions become a way to avoid trust. Take, for example, a little girl invited to jump off the stairs into her father’s waiting hands. She asks, “Will you catch me, Daddy?” He answers, “Yes, I will!” She may jump or she may proceed to ask endless versions of her first question. If she does jump, it will be more because of whom she knows her father to be than because of his answer to one of her questions. The fact that she jumps does not mean that she has run out of fears or questions; it means that her trust is greater than her fears or questions. In the end, we must trust God more than our capacity to understand God’s ways. The lesson from Job’s experience does not forbid us from asking questions. Often these questions will lead us to the reasons for our suffering. But Job’s experience also warns us that we may not be able to understand all our suffering all the time, or even any of it some of the time. God doesn’t answer all of our questions because we are simply unable to understand many of His answers. GOD BLESS YOU, MY BELOVED ROYAL FAMILY. BLESSED BE LORD CHRIST JESUS OUR KING AND SAVIOR. MAXIMILIANO 08/24/19 Materialistic Christians “‘Do not lay up for yourselves treasures upon earth’” (Matthew 6:19). You cannot pursue both God and riches. Ours is a society consumed with material things. Status, success, and importance are all too often measured by a person’s financial worth. Those with wealth flaunt it; those without wealth fake it. People often rack up huge debts in their desperate and futile pursuit of happiness through accumulating material things. Sadly, that same materialistic mind-set permeates the church. Instead of offering an alternative, that of being distinct from the world, the church joins the world in its pursuit of riches. Most tragically of all, the saving message of the gospel of Jesus Christ is lost in the process. It is not wrong to have possessions. Job, Abraham, and Solomon were among the wealthiest men of their day. But it is wrong to covet, to make the pursuit of material things the main goal of your life, to serve mammon instead of God. “Do not love the world,” wrote the apostle John, “nor the things in the world. If anyone loves the world, the love of the Father is not in him” (1 John 2:15). James addressed these scathing words to those whose focus is on material things: “You adulteresses, do you not know that friendship with the world is hostility toward God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God” (James 4:4). Behind much of the pursuit of riches in the church is a lack of trust in God’s provision. Instead of finding security in His promise to supply all our needs (Phil. 4:19), we seek it in a house, a bank account, or a stock portfolio. God did not give us our money and possessions so we wouldn’t have to trust Him. He gave them to us to enjoy (1 Tim. 6:17) and to test the legitimacy of our spirituality (Luke 16:11). Whether you are rich or poor, your attitude toward your possessions and how you handle them is a test of your spirituality. How are you doing? Suggestions for Prayer Pray with Agur, “Give me neither poverty nor riches; feed me with the food that is my portion, lest I be full and deny Thee and say, ‘Who is the Lord?’ Or lest I be in want and steal, and profane the name of my God” (Prov. 30:8-9). For Further Study What do the following verses teach about our attitude toward wealth: Psalms 49:5-9; 52:7; 62:10? PART TWO Rejoicing in Righteousness "[Love] does not rejoice in unrighteousness" (1 Cor. 13:6). Love never justifies sin. To most Christians, the idea of rejoicing over unrighteousness is repulsive because it suggests enjoying deliberate, wanton sin. We've seen sin's tragic effects on mankind and know how it offends God, so how could we ever rejoice in such a thing? But rejoicing in unrighteousness includes any attempt to justify sin in your own life or the lives of others, so it can be a very subtle thing. There are many ways to rejoice in unrighteousness. One is to exchange right for wrong. That's what the prophet Isaiah condemned when saying, "Woe to those who call evil good, and good evil; who substitute darkness for light and light for darkness" (Isa. 5:20). In our society, for example, virtues such as virginity and fidelity in marriage are branded as old-fashioned and prudish, while promiscuity and adultery are heralded as contemporary and liberating. Social pressures can cause undiscerning or weak Christians to yield to confused and godless moral standards. Another way to rejoice in unrighteousness is to be undiscerning about what you expose yourself to. The humanistic philosophies and blatant immorality of our society can quickly dull your moral and spiritual senses. Therefore you must carefully evaluate what you read, view, and listen to. Do they denigrate God and exalt violence, crime, immorality, slander, and the like? If so, and you find them entertaining, you are rejoicing in sin. Some believers actually do rejoice over the sins of others. That's what Jonah did when he refused to preach at Nineveh for fear the people would repent and God would forgive them. He preferred to see them continue in sin rather than reconcile with God. That attitude is not so far removed from today as we'd like to think. I've known professing Christians who wanted out of their marriages so badly that they hoped their spouses would commit adultery so they would feel justified in getting a divorce. What a convoluted perspective! True love cannot rejoice in sin, but glories whenever righteousness prevails. If you love God, the things that please Him will please you, and the things that offend Him will offend you. Let that always be your standard. Suggestions for Prayer Ask God for the grace to live a life that pleases Him. For Further Study Read Matthew 18:15-20, carefully noting the procedure for confronting a sinning Christian. PART THREE Jesus’ Availability to Jairus “Jesus got up and began to follow him, and so did His disciples” (Matthew 9:19). Jesus was always willing to go out of His way to serve others in the Father’s name. This trait was certainly evident as Christ reached out to Jairus with accessibility and availability. There were certainly many other needy people in the region near Jairus, but the urgency of the synagogue leader’s circumstances demanded that Jesus go to Jairus’s home. From a distance the Lord could have sent the power to raise the man’s daughter from the dead. He chose, however, to manifest selfless love and compassion by following the grieving Jairus to his home. God is sensitive not only to the needs of the many but to the cry of individuals in need. The Holy Spirit’s work through Philip in Acts 8 illustrates this principle. In the midst of a highly profitable ministry in Samaria, an angel dispatched the evangelist to Gaza (v. 26). Right away Philip met the Ethiopian eunuch, the royal official who served the queen of Ethiopia. When the Holy Spirit prompted Philip to approach the man, the evangelist found an eager seeker about the things of God and was able to lead him to saving faith in Christ (vv. 35–37). God sometimes leads us, as He often led His own Son and the early disciples, to temporarily set aside a larger ministry to focus on the need of one person—and He wants us to be available. After all, Jesus did promise that every single individual who genuinely “comes to Me I will certainly not cast out” (John 6:37). Ask Yourself Who comes to mind when you think of someone God has called you to influence at this point in time? Avoid the temptation to withhold yourself from others, not wanting to get involved in the messiness of their needs and problems, when Jesus has called you to compassion. PART FOUR Reading for Today: Job 35:1–36:33 Psalm 99:1-9 Proverbs 23:22-25 1 Corinthians 4:1-21 Notes: Job 35:1–16 Elihu again referred to Job’s complaints, first of all his thinking that there appeared to be no advantage to being righteous (v. 3), which Job had said, as recorded in 21:15 and 34:9. The first part of his answer is that Job gained nothing by sinning or not sinning because God was so high that nothing men do affects Him (vv. 5–7). It only affects other men (v. 8). Job had also complained that God did not answer his prayers when he cried under this oppression (see 24:12; 30:20). Elihu coldly gave 3 reasons why Job’s prayers had not been heard: pride (vv. 10, 12), wrong motives (v. 13), and lack of patient trust (v. 14). Again, all this theoretical talk missed Job’s predicament completely because he was righteous. Elihu was no more help than the other counselors. Job 36:15 opens their ears in oppression. This was a new insight and perhaps the most helpful thing Elihu said. He went beyond all that had been said about God’s using suffering to chasten and bring repentance. He was saying that God used suffering to open men’s ears, to draw them to Himself. But as long as Job kept complaining, he was turning to iniquity rather than drawing near to God in his suffering (vv.16–21). Psalm 99:5 His footstool. In general, this is a metaphor for the temple in Jerusalem (Is. 60:13; Lam. 2:1); but more specifically, for the ark of the covenant (1 Chr. 28:2). Footstools were included with the thrones of the kings of Israel (2 Chr.9:18). Psalm 99:9 His holy hill. This is the hill in Jerusalem where the temple was (Pss. 15:1; 24:3), and where it will be located in the future messianic kingdom (Is. 24:23). Proverbs 23:23 Buy the truth. Obtain the truth at all costs. Then never relinquish it at any price. 1 Corinthians 4:8 full!…rich!…reigned. In a severe rebuke, Paul heaps on false praise, sarcastically suggesting that those Corinthians who were self-satisfied had already achieved spiritual greatness. They were similar to the Laodiceans (Rev. 3:17). reign. Yet, Paul genuinely wished it really were the coronation time of the Millennium, so that they all might share in the glory of the Lord. DAY 22: How did Paul want to be regarded by the Corinthians? “Let a man so consider us, as servants of Christ and stewards of the mysteries of God” (1 Cor. 4:1). Paul wanted everyone to view him and his fellow ministers only as the humble messengers God ordained them to be (3:9, 22). “Servants.” Paul expresses his humility by using a word literally meaning “under rowers,” referring to the lowest, most menial, and most despised galley slaves, who rowed on the bottom tier of a ship. “Stewards.” Paul defines his responsibilities as an apostle by using a word originally referring to a person entrusted with and responsible for his master’s entire household: e.g., buildings, fields, finances, food, other servants, and sometimes even children of the owner. “Mysteries of God.” “Mystery” is used in the New Testament to refer to divine revelation previously hidden. Here the word is used in its broadest sense as God’s fully revealed truth in the New Testament. It was all that truth which Paul had to oversee and dispense as God’s servant and steward. The most essential quality of a servant or steward is obedient loyalty to his master (vv. 2, 17; 7:25; Matt. 24:45–51; Col. 1:7; 4:7). Because of that, Paul said that “it is a very small thing that I should be judged by you or by a human court” (v. 3). Paul is not being arrogant or saying that he is above fellow ministers, other Christians, or even certain unbelievers. He is saying that a human verdict on his life is not the one that matters, even if it was his own. “For I know of nothing against myself, yet I am not justified by this” (v. 4). Paul was not aware of any unconfessed or habitual sin in his own life, but his limited understanding assumed that his was not the final verdict. Paul’s own sincere evaluation of his life did not acquit him of all failures to be faithful. The Lord is the ultimate and only qualified Judge of any man’s obedience and faithfulness (2 Tim. 2:15). Since final rewards will be based not just on outward service but on inward devotion (10:31), only God can give the praise each deserves. He will “bring to light the hidden things of darkness…counsels of the hearts” (v. 5). GOD BLESS YOU, MY BELOVED ROYAL FAMILY. BLESSED BE LORD CHRIST JESUS OUR KING AND SAVIOR. MAXIMILIANO 08/23/19 Forgiving Others "[Love] does not take into account a wrong suffered" (1 Cor. 13:5). If you love someone, you won’t keep a record of their offenses. It is reported that when the Moravian missionaries first went to the Eskimos, they couldn't find a word in their language for forgiveness. They had to combine a series of shorter words into one compound word: Issumagijoujungnainermik. Although the word appears formidable, its meaning is beautiful, being translated: "Not-being-able-to-think-about-it-anymore." You've probably noticed that unforgiving people usually have good memories. Some can hold a grudge for a lifetime. But love never keeps a record of wrongs committed against it. It forgives and is unable to think about them anymore. That's what Paul had in mind when he said that love "does not take into account a wrong suffered" (1 Cor. 13:5). The Greek word translated "take into account" was used of the entries in a bookkeeper's ledger. Those entries helped the bookkeeper remember the nature of each financial transaction. In contrast, love never keeps a record or holds others accountable for the wrongs they've committed against it. The greatest example of that kind of love is God Himself. Romans 4:8says, "Blessed is the man whose sin the Lord will not take into account." Second Corinthians 5:19adds, "God was in Christ reconciling the world to Himself, not counting their trespasses against them." Every sin we commit as believers is an offense against God, but He never charges them to our account. We are in Christ, who bore our penalty on the cross. When we sin, we are immediately forgiven. If you love others, you'll forgive them as God has forgiven you. Instead of holding them accountable for their offenses, you'll look beyond their sin to their potential in Christ. You'll heed Paul's admonition to "be kind to one another, tender-hearted, forgiving each other, just as God in Christ also has forgiven you" (Eph. 4:32). That's the character of true love. Suggestions for Prayer
For Further Study What does Matthew 18:21-35say about forgiving others? PART TWO A Little Piece of Bread “Let your character be free from the love of money, being content with what you have; for [the Lord] Himself has said, ‘I will never desert you, nor will I ever forsake you’” (Hebrews 13:5). God promises to provide for all your needs. In World War II the death of many adults left many orphans. At the close of the war, the Allies provided some camps to feed the orphans and to try and find a place to relocate them. The children began to develop and grow, receiving the finest food and care. But in one of the camps, the officials became perplexed because the children couldn’t sleep. They would eat three good meals, but at night they would lie awake. The camp authorities brought in some doctors to do a study of these orphans to find out why they couldn’t sleep. The doctors came up with a solution. Every night when the little children were put to bed, someone would come down the row of beds and place in each little hand a piece of bread. So the last thing the children experienced at night was grasping a piece of bread. In a matter of days they were all sleeping through the night. Why? Even though they were fed to the full during the day, experience had taught them that there was no hope for tomorrow. When they had that bread tucked in their hands, they knew that at least they would have breakfast the next day. Similarly, God has given you a piece of bread for your hand. That bread is this promise: “My God shall supply all your needs according to His riches in glory in Christ Jesus” (Phil. 4:19). If you have that piece of bread in your hand, you can sleep. You don’t need to stockpile for the future. God is the owner of everything in the world, and He controls all the assets to provide for you because you are His child. Life for the Christian consists not in the abundance of things he possesses (Luke 12:15), but in being content with the things that he has (Heb. 13:5). Suggestions for Prayer Thank God for His promise to provide for all your needs. For Further Study In Psalm 37:25, what was David’s testimony about the Lord? PART THREE Jairus’s True Faith “A synagogue official came and bowed down before Him, and said, ‘My daughter has just died; but come and lay Your hand on her, and she will live’” (Matthew 9:18). Jairus’s belief that the Lord Jesus could honor his request to revive his daughter from death is especially extraordinary because Jesus had not yet performed a resurrection miracle. He had performed many healing miracles, but up to this point He had not brought someone back from the dead. So there was no precedent for such a request, yet Jairus asked it in faith. Jairus’s faith surpassed that of the centurion, who believed Christ could “speak” his servant well prior to death (Matt. 8:9–10). It also topped that of Martha, who believed Jesus could have kept her brother Lazarus from dying, but relinquished hope once he died, even when Jesus said he would rise again (John 11:21, 23–24). With such unsurpassed faith that the Lord could resurrect his daughter by a mere touch, Jairus undoubtedly trusted Him for forgiveness of sins and newness of spiritual life, for salvation. This episode also demonstrates that Jesus was not a religious guru with servants doing His every bidding, or a monk removed from everyday life, or a potentate at the top of a religious hierarchy who received people only through several layers of intermediaries. Instead He was the true Son of God who “became flesh, and dwelt among us” (John 1:14) and ministered personally and directly to meet believing requests of men such as Jairus. Ask Yourself Is your faith limited to the precedent of what you’ve seen Jesus do in the past? Or are you willing to believe Him for more than your eye has seen or your ear has heard? Bring a big need before Him today—in believing faith—and continue to watch for His answer. PART FOUR Reading for Today: Notes: Job 34:1–37Elihu addressed Job and his accusers. His approach was to quote Job directly (vv. 5–9), then respond to his complaints, but at times he misinterpreted Job’s remarks, and at other times he put the words of the accusers in Job’s mouth. The most obvious example of the latter wrongdoing was in saying that Job claimed to be sinlessly perfect (v. 6). Job never claimed that; in fact, Job acknowledged his sin (7:21; 13:26). Elihu didn’t know it, but God had pronounced Job innocent (1:8; 2:3). In answer to Job’s complaints that God seemed unjust, Elihu reminded Job that God was too holy to do anything wrong (v. 10), fair in dealing with people (vv. 11, 12), powerful (vv. 13, 14), just (vv. 17, 18), impartial (vv. 19, 20), omniscient (vv. 21, 22), the Judge of all (v. 23), and the Sovereign who does what He wills to prevent evil (vv. 24–30). Psalm 98:4Shout joyfully. A great cheer, greeting and welcoming a king (Zech. 9:9; Matt. 21:4–9). break forth. The idea is that of an eruption of praise which could not be contained (Is. 14:7; 44:23; 55:12). Psalm 98:8 rivers clap their hands. Different parts of nature are pictured as rejoicing in this universal scene of joy (Is. 35:1, 2; Rom. 8:19–21). 1 Corinthians 3:12if anyone builds. This is, first of all, in reference to the evangelists and pastors (v. 9), and then to all believers who are called to build the church through faithful ministry. gold, silver, precious stones. His quality materials represent dedicated, spiritual service to build the church. wood, hay, straw. Inferior materials implying shallow activity with no eternal value. They do not refer to activities that are evil. 1 Corinthians 3:13the Day. Refers to the time of the judgment seat of Christ (2 Cor. 5:10). revealed by fire. The fire of God’s discerning judgment (Job 23:10; Zech. 13:9; 1 Pet. 1:17, 18; Rev. 3:18). Second Corinthians 5:10indicates that the wood, hay, and straw are “worthless” things that don’t stand the test of judgment fire. What does it mean to be “carnal”? The cause of problems in the Corinthian church was more than external, worldly influence. It was also internal carnality (1 Cor. 3:1). The pressures of the world were combined with the weakness of the flesh. Although Corinthian believers were no longer “natural,” they were not “spiritual” (fully controlled by the Holy Spirit). In fact, they were “carnal” (controlled by the fallen flesh). Though all believers have the Holy Spirit (Rom. 8:9), they still battle the fallen flesh (Rom. 7:14–25; 8:23). Paul calls them “babes in Christ.” The carnality of those believers was indicative of their immaturity. They had no excuse for not being mature, since Paul implied that he should have been able to write to them as mature, in light of all he had taught them (v. 2). He could only feed them with “milk” (v. 2). Not a reference to certain doctrines, but to the more easily digestible truths of doctrine that were given to new believers. “Solid food” is the deeper features of the doctrines of Scripture. The difference is not in the kind of truth, but degree of depth. Spiritual immaturity makes one unable to receive the richest truths. Carnality produces the attitude of envy, a severe form of selfishness, which produces the action of strife and the subsequent divisions (v. 3). They end up acting as “mere men.” Apart from the will of Spirit, hence carnal, not spiritual. Factionalism was the divisive product of carnality, aligning themselves with “Paul…Apollos” (v. 4). Paul reminds them that all the human instruments God uses to produce salvation life are equally considered and rewarded for their willingness to be used by God. But all the glory goes to Him, who alone saves. Because of that, the silly favoritism is condemned (vv. 5–8). GOD BLESS YOU, MY BELOVED ROYAL FAMILY. BLESSED BE LORD CHRIST JESUS OUR KING AND SAVIOR. MAXIMILIANO 08/22/19 The Lord Who Provides “Abraham raised his eyes and looked, and behold, behind him a ram caught in the thicket by his horns; and Abraham went and took the ram, and offered him up for a burnt offering in the place of his son. And Abraham called the name of that place The Lord Will Provide, as it is said to this day, ‘In the mount of the Lord it will be provided’” (Genesis 22:13-14). When God provides for a believer, He’s being true to His name. The Old Testament gives God many names, but one of the most lovely is Jehovah-Jireh, translated in verse 14 of today’s passage as “The Lord Will Provide.” It is so much a characteristic of God that it’s His name. We would never question that God is love and great and mighty and holy and just and good. But some question whether God provides. They doubt and are afraid that God isn’t going to meet their needs. That is exactly what the Lord speaks to in Matthew 6:25-34when He says, in summary, “Don’t worry about what to eat, drink, or wear.” The Lord is still Jehovah-Jireh. That is His name, and it is synonymous with one of His attributes. God is a God who provides, and that is why David said, “I have been young, and now I am old; yet I have not seen the righteous forsaken, or his descendants begging bread” (Ps. 37:25). The world digs and scratches and claws to make sure it has enough. Unlike the world, your Father knows your needs, and He will always give you what you need. You don’t have to own everything, and you don’t have to control everything to meet your needs. You can receive what God gives you to invest in His eternal kingdom and put away all anxiety about your needs. Worship God with your life, and rest assured in His promise to provide for you. Suggestions for Prayer First Timothy 6:8says, “If [you] have food and covering, with these [you] shall be content.” Does contentment characterize your life? If not, confess that to the Lord, and thank Him for the many ways He so faithfully provides for you every day. For Further Study Read the following passages, which show God’s faithfulness to provide: Deuteronomy 2:7; 1 Kings 17:1-16; 2 Kings 4:1-7. In what different ways does He give that provision? PART TWO Godly Anger Versus Selfish Anger "[Love] is not provoked" (1 Cor. 13:5). Self-centered anger cannot coexist with love. The great eighteenth-century preacher and theologian Jonathan Edwards had a daughter with an uncontrollable temper. When a young man asked Dr. Edwards for his daughter's hand in marriage, he said no. The young man was crushed. "But I love her and she loves me," he pleaded. "That makes no difference," Edwards replied, "she isn't worthy of you." "But she is a Christian, isn't she," the young man argued. "Yes," said Edwards, "but the grace of God can live with some people with whom no one else could ever live." That may seem harsh, but Jonathan Edwards knew what his would-be son-in-law hadn't yet learned: the presence of selfish anger indicates the absence of genuine love. "Love," said Paul, "is not provoked." It isn't given to sudden outbursts of emotion or action. It doesn't respond in anger to offenses committed against it. Paul wasn't talking about anger over sin and its terrible consequences. That's righteous indignation, which Christians are expected to have. When Jesus drove the merchants and moneychangers out of the temple (John 2:14-15), He was genuinely angry because His Father's house was being desecrated. But He never reacted that way when He was personally attacked or maligned. In the same way, it's right for you to be angry when others are mistreated, when God is offended, or when His Word is misrepresented. But love always bears up under personal attacks. Such graciousness is foreign to our society, which teaches us to fight for our personal rights and retaliate when we don't get what we think we deserve. That has produced greedy and loveless people who want little more than personal success and comfort. Anyone who dares to stand in their way is in danger of incurring their wrath. As a Christian, you must resist such influences by focusing on your spiritual duty rather than your rights. If you expect nothing from the world, you won't be angered or disappointed when nothing comes. Remember, God is the giver of every good and perfect gift (James 1:17). So humble yourself before Him and He will exalt you at the proper time (James 4:10). Suggestions for Prayer Ask God for the grace to forgive those who wrong you. For Further Study According to Ephesians 4:26-27, how should you deal with anger? PART THEEE Jairus’s Sense of Need “A synagogue official came and bowed down before Him, and said, ‘My daughter has just died; but come and lay Your hand on her, and she will live’” (Matthew 9:18). The accounts of this incident by Mark (5:22) and Luke (8:41) identify the synagogue official as Jairus. And everything he did in this encounter with Jesus demonstrated his humility and sincerity. His request of the Lord was a selfless one for something humanly impossible, and by making it he respected Christ’s power, compassion, and grace. Seemingly unworried about the reaction of his fellow religious leaders, he knew that only Jesus could help his daughter who had just died. The Holy Spirit had obviously already worked in Jairus’s heart to bring him to this point. His request shows absolute faith that Jesus was able to do what was asked: “come and lay Your hand on her, and she will live.” Jairus’s sense of need was so urgent that he swallowed his fear and pride and came to Jesus without hesitation or doubt. Often some tragedy such as this drives a person to Jesus Christ. Those who, unlike Jairus, are unaware of need in their lives will usually have no hunger for God. That’s why in evangelism, it is important to show someone their need of salvation and therefore of Christ as the only way to receive it. Jairus saw the emptiness of human resources in this situation and now knew Jesus was his last best hope. He may not have approached the Lord out of the purest motive, because his prime concern was his daughter’s life and his own despair. So his first thought was not solely to glorify Christ, but he did trust Jesus for help in bringing his child back—and he found Him truly accessible. Ask Yourself What needs do those around you have, perhaps without even knowing it? Identify several of them. As you go about your day, be aware of the needs they’re expressing. And as opportunities for spiritual conversation arise, show them the answer to their need in Christ Jesus. PART FOUR Reading for Today: Notes: Job 31:35my Prosecutor had written a book. Job wished that God, the perfect Prosecutor who knows the allegations perfectly, had written a book that would have revealed God’s will and wisdom and the reasons for Job’s pain. This would have cleared him of all charges by his friends. Psalm 98:1right hand…holy arm. These are symbols of power. the victory. The Lord is often pictured in the Old Testament as a divine warrior (Ex. 15:2, 3; Pss. 18; 68:1–8; Is. 59:15ff.). According to the prophets, Christ will begin His millennial reign following His victory over the nations of the world which will gather against Israel in the end times (Zech. 14:1–15; Rev. 19:11–21). Proverbs 23:18 there is a hereafter. Anyone who might envy sinners needs to know that their prosperity is brief. They will die (“be cut off”); then there will be a time when all iniquities will be dealt with and divine justice will prevail (Ps. 37:28–38).The righteous will live forever. 1 Corinthians 2:7 mystery. This term does not refer to something puzzling, but to truth known to God before time, that He has kept secret until the appropriate time for Him to reveal it. for our glory. The truth God established before time and revealed in the New Testament wisdom of the gospel is the truth that God will save and glorify sinners. How do we receive spiritual truth? From 1 Corinthians 2:10–16, it is clear that the wisdom that saves, which man’s wisdom can’t know, is revealed to us by God. He makes it known by revelation, inspiration, and illumination. Revelation (vv. 10, 11) and inspiration (vv. 12, 13) were given to those who wrote the Bible. Illumination (vv. 14–16) is given to all believers who seek to know and understand that divinely written truth. In each case, the Holy Spirit is the divine agent doing the work (2 Pet. 1:21). “God has revealed them” (v. 10). By the Holy Spirit, God disclosed His saving truth (Matt. 11:25; 13:10–13). The Spirit alone was qualified because He knows all that God knows, Himself being God. “To us.” As with the “we’s” in vv. 6, 7 and vv. 12, 13, Paul is, first of all, speaking of himself, and, in a sense, of believers who have been given the Word as recorded by the apostles and their associates who wrote the New Testament. “We have received” (v. 12).The “we” and “us” refer to the apostles and other writers of the Word of God. The means was inspiration (2 Tim. 3:16; 2 Pet. 1:20, 21), by which God freely gave the gift of His Word. It was this process of inspiration that turned the spiritual thoughts into spiritual words (v. 13) to give life (Matt. 4:4). “But the natural man does not receive the things of the Spirit of God” (v. 14). This refers to the unconverted, who lack supernatural life and wisdom. “Because they are spiritually discerned.” Through illumination of the Word, the Holy Spirit provides His saints the capacity to discern divine truth, which the spiritually dead are unable to comprehend (John 5:37–39; 1 John 2:20, 27).The doctrine of illumination does not mean we know everything (Deut. 29:29), that we do not need teachers (Eph. 4:11, 12), or that understanding does not require hard work (2 Tim. 2:15).
BLESSED BE LORD CHRIST JESUS OUR KING AND SAVIOR. MAXIMILIANO 08/21/19 Dare to Be a Daniel “‘Thine is the dominion, O Lord, and Thou dost exalt Thyself as head over all. Both riches and honor come from Thee, and Thou dost rule over all’” (1 Chronicles 29:11-12). Trust God, who controls everyone and everything. In Daniel 6, King Darius chose 120 princes to help him govern his kingdom. Over the princes he appointed three presidents, with Daniel being the first president. The princes and other two presidents were jealous of Daniel, so they devised a scheme against him. They told the king that he should make a law requiring every person to make his requests only to the king for the next thirty days. They said, “Anyone who makes a petition to any god or man besides you . . . shall be cast into the lions’ den” (v. 7). The king approved the idea and signed it into law. The princes and two presidents were glad because they knew Daniel prayed daily to his God (cf. v. 10). As soon as Daniel’s opponents found him praying, they reported the matter to the king. Although Darius did not want harm to come to Daniel, the king could not reverse his law. As a result, Daniel was thrown into the lions’ den. When the king went to the den early the next morning, Daniel said to Darius, “My God sent His angel and shut the lions’ mouths, and they have not harmed me” (v. 22). “So Daniel was taken up out of the den, and no injury whatever was found on him, because he had trusted in his God” (v. 23). Daniel trusted God because he knew that He was in control of everything. Suggestions for Prayer Thank the Lord for being in sovereign control of your life. For Further Study What does Lamentations 3:37-38say about God’s control? PART TWO The Generosity of Love "[Love] does not seek its own" (1 Cor. 13:5). Love transforms selfish people into self-sacrificing people. From the time of Adam and Eve, replacing God with self has been at the root of all sin. Our first parents had only one restriction: "From the tree of the knowledge of good and evil you shall not eat, for in the day that you eat from it you shall surely die" (Gen. 2:17). But Eve believed the serpent's lie that God was trying to keep her from realizing her full potential (Gen. 3:5). She ate the forbidden fruit, gave some to Adam, and together they plunged the human race into sin and death. Christ changed all that when He came, not "to be served, but to serve, and to give His life a ransom for many" (Matt. 20:28). Unlike Adam and Eve, He didn't seek His own comfort or gain, but made whatever sacrifices were necessary to redeem lost sinners. It is reported that the inscription on a tombstone in a small English cemetery reads, Here lies a miser who lived for himself, And cared for nothing but gathering wealth. Now where he is or how he fares, Nobody knows and nobody cares. How tragic to spend your entire life enslaved to your selfishness. In contrast, a tombstone in the courtyard of St. Paul's Cathedral in London reads, "Sacred to the memory of General Charles George Gordon, who at all times and everywhere gave his strength to the weak, his substance to the poor, his sympathy to the suffering, his heart to God." The first tombstone testifies to the futility of greed and selfishness; the second to the glory of generosity and self-sacrifice. Christ is the perfect example of self-sacrifice. If you love Him, you should be characterized by the same quality. Then others will see your genuineness and commitment to them, and by God's grace be drawn to your Lord. What epitaph might your family and friends write about you? I pray it is one that glorifies God for the selfless love He demonstrated through you. Suggestions for Prayer Thank God for those who have made significant sacrifices toward your spiritual growth. Seek to imitate their love. For Further Study List the fifteen qualities of love from 1 Corinthians 13:4-7, then determine how self-sacrifice relates to each one. PART THREE Marks of the True Believer “‘They put new wine into fresh wineskins, and both are preserved’” (Matthew 9:17b). Like new wine poured into fresh wineskins, everything stays spiritually fresh for the true believer. First, he or she leads a life of unquestioning obedience and follows the Lord without conditions or excuses. Not long before His ascension, Jesus told Peter, “‘Follow Me!’ Peter, turning around, saw the disciple whom Jesus loved following them . . . So Peter seeing him said to Jesus, ‘Lord, and what about this man?’ Jesus said to him, ‘If I want him to remain until I come, what is that to you? You follow Me!’” (John 21:19–22). Christians don’t question Christ’s will or unwisely compare themselves to other believers. Second, like Matthew who invited sinners to his house to see Jesus, true saints have compassion on the unsaved. They want to see them saved, even though at times that desire gets supplanted by selfish concerns. Because they know “the fear of the Lord, [they] persuade men” (2 Cor. 5:11). The love of Christ will prompt them to witness to others (v. 14). Finally, if we are truly Christ’s children, we will not follow any sort of legalism or ritualism as the scribes and Pharisees did. We’ll realize soon enough that these are utterly incompatible with the new life in Jesus Christ. It should also be clear to us that what was begun in the Spirit cannot be finished in the flesh (Gal. 3:3). The new wine of salvation and sanctification has no place back in the old wineskins of our life before conversion. Ask Yourself Is your life devoid of some of these freedoms? Does your heart often—or perhaps incessantly—cause Christian faith to feel as though it’s just another burden or pressure rather than the pure expression of who you are? What’s standing between you and abundant life? PART FOUR Reading for Today: Notes: Job 29:5When the Almighty was yet with me. Job felt abandoned by God. But God would demonstrate to Job, by addressing his criticisms, that God was with him all throughout this ordeal. Job 29:12, 13poor…fatherless…perishing man…widow’s. All over the ancient Near Eastern world, a man’s virtue was measured by his treatment of the weakest and most vulnerable members of society. If he protected and provided for this group, he was respected as being a noble man. These things, which Job had done, his accusers said he must not have done or he wouldn’t be suffering (see 22:1–11). 1 Corinthians 1:10 speak the same thing. Paul is emphasizing the unity of doctrine in the local assembly of believers, not the spiritual unity of His universal church. Doctrinal unity, clearly and completely based on Scripture, must be the foundation of all church life (John 17:11, 21–23; Acts 2:46, 47). Both weak commitment to doctrine and commitment to disunity of doctrine will severely weaken a church and destroy the true unity. In its place, there can be only shallow sentimentalism or superficial harmony. joined together. The basic idea is that of putting back together something that was broken or separated so it is no longer divided. The term is used in both the New Testament and in classical Greek to speak of mending such things as nets, broken bones or utensils, torn garments, and dislocated joints. same mind…same judgment. Philippians 3:15, 16. The demand is for unity internally in their individual minds and externally in decisions made among themselves—unified in truth by beliefs, convictions, standards, and in behavior by applied principles of living (Acts 4:32; Eph. 4:3). The only source of such unity is God’s Word which establishes the standard of truth on which true unity rests. 1 Corinthians 1:13 Is Christ divided? No human leader, not even an apostle, should be given the loyalty that belongs only to the Lord. Such elevation of leaders leads only to contention, disputes, and a divided church. Christ is not divided and neither is His body, the church. Paul depreciates his worth in comparison to the Lord Jesus. 1 Corinthians 1:18 message of the cross. God’s total revelation, i.e., the gospel in all its fullness, which centers in the Incarnation and Crucifixion of Christ (2:2); the entire divine plan and provision for the redemption of sinners, which is the theme of all Scripture, is in view. foolishness. Translates the word from which “moron” is derived. perishing…being saved. Every person is either in the process of salvation (though not completed until the redemption of the body; see Rom. 8:23; 13:11) or the process of destruction. One’s response to the cross of Christ determines which. To the Christ-rejectors who are in the process of being destroyed (Eph. 2:1, 2) the gospel is nonsense. To those who are believers it is powerful wisdom. Describe the church in Corinth. The church in Corinth was founded by Paul on his second missionary journey (Acts 18:1ff.). As usual, his ministry began in the synagogue, where he was assisted by two Jewish believers, Priscilla and Aquila, with whom he lived for a while and who were fellow tradesmen. Soon after, Silas and Timothy joined them and Paul began preaching even more intensely in the synagogue. When most of the Jews resisted the gospel, he left the synagogue, but not before Crispus, the leader of the synagogue, his family, and many other Corinthians were converted (Acts 18:5–8). After ministering in Corinth for over a year and a half (Acts 18:11), Paul was brought before a Roman tribunal by some of the Jewish leaders. Because the charges were strictly religious and not civil, the proconsul, Gallio, dismissed the case. Shortly thereafter, Paul took Priscilla and Aquila with him to Ephesus. From there he returned to Israel (vv. 18–22). Unable to fully break with the culture from which it came, the church at Corinth was exceptionally factional, showing its carnality and immaturity. After the gifted Apollos had ministered in the church for some time, a group of his admirers established a clique and had little to do with the rest of the church. Another group developed that was loyal to Paul, another claimed special allegiance to Peter (Cephas), and still another to Christ alone (see 1:10–13; 3:1–9). The most serious problem of the Corinthian church was worldliness, an unwillingness to divorce the culture around them. Most of the believers could not consistently separate themselves from their old, selfish, immoral, and pagan ways. It became necessary for Paul to write to correct this, as well as to command the faithful Christians not only to break fellowship with the disobedient and unrepentant members, but to put those members out of the church (5:9–13). GOD BLESS YOU, MY BELOVED ROYAL FAMILY. BLESSED BE LORD CHRIST JESUS OUR KING AND SAVIOR. MAXIMILIANO 08/20/19 Recognizing God's Ownership “The earth is the Lord’s, and all it contains, the world, and those who dwell in it” (Psalm 24:1). God owns everyone and everything. One day when John Wesley was away from home, someone came running to him, saying, “Your house has burned down! Your house has burned down!” Wesley replied, “No, it hasn’t, because I don’t own a house. The one I have been living in belongs to the Lord, and if it has burned down, that is one less responsibility for me to worry about.” John Wesley viewed his material possessions from a biblical perspective, for Scripture makes clear that God owns everything. In 1 Chronicles 29:11David prayed, “All that is in heaven and in earth is Yours” (NKJV). God is the sole owner of everything, including you, your family, your house, and your car. Therefore, if you lose a possession, you don’t really lose it because you never owned it. Although God does own everything, He entrusts us to be wise stewards of all that He gives to us. Theologian Walter Kaiser wrote, “Material things, goods, and natural resources are in and of themselves ‘good,’ for they are all made by God: that is the constant refrain in the creation narrative of Genesis 1—‘and God saw that it was good.’ . . . The misuse of goods comes from unholy people. Forgetting that: (1) these are creations by God, (2) God gave men and women the ability to earn these possessions, and (3) goods must not be exalted to the level of ultimate or absolute concern and worth, people begin to worship the created realm rather than the Creator himself. Such idolizing of the things of this world violates the first commandment and leads to an inversion of values in life.” We should worship God as the owner of all things, thank Him for whatever He entrusts to us, and never allow our possessions to be a cause to forget Him. Suggestions for Prayer Ask God to help you be always mindful that He owns everything and to view the possessions He gives you in a way that honors Him. For Further Study Read the following verses, which show that God owns everything: Exodus 19:5; Leviticus 25:23; Psalm 50:10-11; 89:11; Haggai 2:8. PART TWO Treating Others with Consideration "[Love] does not act unbecomingly" (1 Cor. 13:5). Considerate behavior demonstrates godly love and adds credibility to your witness. When I was a young child, I loved to slurp my soup. I didn't see any harm in it even though my parents constantly objected. Then one evening I ate with someone who slurped his soup. He was having a great time but I didn't enjoy my meal very much. Then I realized that proper table manners are one way of showing consideration for others. It says, "I care about you and don't want to do anything that might disrupt your enjoyment of this meal." On a more serious note, I know a couple who got an annulment on the grounds that the husband was rude to his wife. She claimed that his incessant burping proved that he didn't really love her. The judge ruled in her favor, stating that if the husband truly loved her, he would have been more considerate. That's a strange story but true, and it illustrates the point that love is not rude. "Unbecomingly" in 1 Corinthians 13:5 includes any behavior that violates acceptable biblical or social standards. We could paraphrase it, "Love is considerate of others." That would have been in stark contrast to the inconsiderate behavior of the Corinthians—many of whom were overindulging at their love feasts and getting drunk on the Communion wine (1 Cor. 11:20-22). Some women were overstepping bounds by removing their veils and usurping the role of men in the church (1 Cor. 11:3-16; 14:34-35). Both men and women were corrupting the worship services by trying to outdo one another's spiritual gifts (1 Cor. 14:26). Undoubtedly the Corinthians justified their rude behavior—just as we often justify ours. But rudeness betrays a lack of love and is always detrimental to effective ministry. For example, I've seen Christians behave so rudely toward non-Christians who smoke that they destroyed any opportunity to tell them about Christ. Be aware of how you treat others—whether believers or unbelievers. Even the smallest of courtesies can make a profound impression. Suggestions for Prayer Ask the Holy Spirit to monitor your behavior and convict you of any loveless actions. As He does, be sure to confess and forsake them. For Further Study Read Luke 7:36-50. How did Jesus protect the repentant woman from the Pharisee's rudeness? PART THREE Of Wine and Wineskins "No one puts a patch of unshrunk cloth on an old garment; for the patch pulls away from the garment, and a worse tear results. Nor do people put new wine into old wineskins; otherwise the wineskins burst, and the wine pours out and the wineskins are ruined; but they put new wine into fresh wineskins, and both are preserved’” (Matthew 9:16–17). Whenever repairing clothing or attaching a new patch to an old garment, the tailor or seamstress must be careful to follow particular guidelines and avoid certain mistakes. In like manner, believers cannot combine outmoded and external traditions of self-righteousness and ritual with the gospel of grace and forgiveness. With these words, Jesus illustrates the truth that the old way cannot contain His new way: “Nor do people put new wine into old wineskins; otherwise the wineskins burst, and the wine pours out and the wineskins are ruined.” Old wineskins eventually dry up and crack, and if you try to pour new wine into them, they will burst and spill the wine. Fresh wine requires a fresh skin. By analogy, the only life that can contain genuine holiness is the regenerate life granted by God when the Spirit draws a person to faith and repentance, when he or she trusts Christ as Lord and Savior. The old wineskins refer not to God’s law and the Old Testament but to the rabbinical traditions that supplanted and contradicted God’s truth. Thus Jesus’ bringing in His new teachings in place of some old or unbiblical teachings does not mean He sets aside the divine law for some kind of ill-defined, licentious, anything-goes form of grace. The Lord unmistakably declares that He came to fulfill the Father’s law, not destroy it. Law and grace, rightly understood, have always been compatible with the believer’s benefit and blessing. Ask Yourself The subtext for this passage is that the self-righteous are focused on the value of their “wineskins,” while the true believer places his worth in the value of the “new wine.” What’s the difference? PART FOUR Reading for Today: Notes: Psalm 97:1 multitude of isles. Refers to all the continents as well as islands of the world (Is. 42:10; Dan. 2:34, 35, 44; Zech. 14:9). Psalm 97:2 Clouds and darkness. Such a description emphasizes the terrifying effect of the Lord’s presence, both in the past (Ex. 19:16–18) and in the future Day of the Lord (Joel 2:2; Zeph. 1:15; Matt. 24:29, 30). Psalm 97:3 burns up His enemies. The Lord will utterly destroy His enemies in the future Day of the Lord (Zech. 14:12). Romans16:1 Phoebe. Means “bright and radiant,” which aptly fits Paul’s brief description of her personality and Christian character. servant. The term from which we get “deacon” and “deaconess” (1 Tim. 3:10, 11, 13). In the early church, women servants cared for sick believers, the poor, strangers, and those in prison. They instructed the women and children (Titus 2:3–5). Whether Phoebe had an official title or not, she had the great responsibility of delivering this letter to the Roman church. When they had served faithfully and become widowed and destitute, such women were to be cared for by the church (1 Tim. 5:3–16). Romans16:16 holy kiss. Kissing of friends on the forehead, cheek, or beard was common in the Old Testament. The Jews in the New Testament church carried on the practice, and it became especially precious to new believers, who were often outcasts from their own families because of their faith, because of the spiritual kinship it signified. Romans16:26 prophetic Scriptures made known. God had told Israel that He would not only call her to righteousness, but appoint her as a light (of the gospel) to the nations (Is. 42:6; 49:6; 1 Pet. 1:10, 11; Gen. 12:3; Ex. 19:6; Is. 49:22; 53:11; 60:3–5; Jer. 31:31, 33). What wise conclusion did Job come to regarding his debate with his friends? Job said to his friends, “I will teach you about the hand of God” (27:11). Job had pinpointed the issue between him and his friends. They disagreed on the outworking of God’s retribution. They agreed that God was powerful, wise, and sovereign. But because Job knew there was no cherished sin in his life that would bring upon him such intense suffering, Job was forced to conclude that the simplistic notion that all suffering comes from sin and all righteousness is rewarded, was wrong. At the outset, Job himself probably believed as the comforters still did, but he had seen that his friends’ limitation of God’s action was drastically in need of revision; in fact, it was nonsense. “God understands its way, and He knows its place” (28:23).These are perhaps the most important thoughts in the chapter for the debates. Job and his friends have probed God’s wisdom for 3 court rounds and basically have arrived nowhere near the truth. Finally, Job made the point clearly that the divine wisdom necessary to explain his suffering was inaccessible to man. Only God knew all about it, because He knows everything (v. 24). True wisdom belongs to the One who is the Almighty Creator (vv. 25, 26). One can only know it if He declares it to him (Deut. 29:29). “Behold, the fear of the Lord, that is wisdom” (28:28). Job had made the connection that the others would not. While the specific features of God’s wisdom may not be revealed to us, the alpha and omega of wisdom is to revere God and avoid sin (Ps. 111:10; Prov. 1:7; 9:10; Eccl. 12:13, 14), leaving the unanswered questions to Him in trusting submission. All we can do is trust and obey (Eccl. 12:13), and that is enough wisdom. One may never know the reasons for life’s sufferings. GOD BLESS YOU, MY BELOVED ROYAL FAMILY. BLESSED BE LORD CHRIST JESUS OUR KING AND SAVIOR. MAXIMILIANO 08/19/19 Finding True Contentment “To me, to live is Christ, and to die is gain” (Philippians 1:21). True contentment is found only in Christ. There has never been a society in the history of the world that has had as many commodities as Americans have. We are living in affluence that is unheard of in the world’s history. The key philosophy behind it all is this: only as you accumulate enough assets to satisfy your particular lifestyle can you really be happy. Sad to say, Christians have bought into that philosophy. Now, there’s nothing intrinsically wrong with commodities, but it is wrong to think you’ll find true happiness in them. If God chooses to give you material possessions, it’s because of His good pleasure. But if you make those possessions the love of your life, you’re being deceived about true contentment. In Philippians 4:11-12the apostle Paul says, “Not that I speak from want; for I have learned to be content in whatever circumstances I am. I know how to get along with humble means, and I also know how to live in prosperity; in any and every circumstance I have learned the secret of being filled and going hungry, both of having abundance and suffering need.” He was saying, “I have contentment that is absolutely and totally unrelated to possessions.” Where did Paul find his contentment? In Philippians 1:21he says, “To me, to live is Christ, and to die is gain.” He found it in Christ, not in material possessions. Professor Howard Vos said of Paul, “Christ is all to him, he lives only to serve Christ, he has no conception of life apart from Christ. . . . Christ’s goals, Christ’s orientation to life and society and mission, are his.” If you want to be like Paul and have true contentment, make Christ the love of your life, not material possessions. Suggestions for Prayer If you are seeking happiness apart from the Lord, confess your sin and forsake it. Acknowledge that contentment is found only in Him. For Further Study Read Ecclesiastes 2:18-26. What conclusions did the Preacher reach about daily contentment? PART TWO Becoming an Effective Minister "Love . . . is not arrogant" (1 Cor. 13:4). Love is the key to effective ministry. In 1 Corinthians 13:4Paul says, "Love does not brag and is not arrogant." We often equate bragging and arrogance, but in this passage there is a subtle difference. The Greek word translated "brag" emphasizes prideful speech or actions; "arrogant" emphasizes the attitude of pride motivating those actions. The prideful attitudes of the Corinthians were evident in several areas. In 1 Corinthians 4:18-21Paul says, "Some have become arrogant, as though I were not coming to you. But I will come to you soon, if the Lord wills, and I shall find out, not the words of those who are arrogant, but their power. . . . What do you desire? Shall I come to you with a rod or with love and a spirit of gentleness?" (1 Cor. 4:18- 21). Apparently, some thought they no longer needed his instruction. "After all," they reasoned, "we've had the best teachers—Apollos, Peter, and even Paul himself (1 Cor. 1:12)—so what need do we have for more instruction?" The fact was, they had just enough knowledge to inflate their egos, but they were woefully ignorant of love (1 Cor. 8:1). It was arrogance that led the Corinthian church to condone gross immorality: "It is actually reported that there is immorality among you, and immorality of such a kind as does not exist even among the Gentiles, that someone has his father's wife [incest]. And you have become arrogant, and have not mourned instead, in order that the one who had done this deed might be removed from your midst" (1 Cor. 5:1- 2). They were too prideful to confront and correct that situation, so they bragged about it instead. Even pagans wouldn't tolerate that kind of behavior! That's a tragic picture of people so blinded by pride that they refused to discern between good and evil. Consequently, all their spiritual activities were counterproductive. They were gifted by the Spirit and even flaunted their gifts, but lacked the love that transforms a gifted person into an effective minister. Learn from the Corinthians' mistakes. Never settle for mere spiritual activities. Let love motivate everything you do. Then God can honor your ministries and make them truly effective for His purposes. Suggestions for Prayer Ask God to make you a more effective minister and to protect you from the blindness of arrogance. For Further Study What do the following proverbs say about pride: Proverbs 8:13; 11:2; and 29:23?
The Right Perspective on Fasting “‘But the days will come when the bridegroom is taken away from them, and then they will fast’” (Matthew 9:15). Fasting is meaningless if done merely from habit and if it doesn’t derive from a deep concern over some spiritual need. And as we saw yesterday, even the best and most foundational spiritual practices, if not done with sincere motives and right purposes, are only hypocritical and pretentious. Jesus was obviously referring to His crucifixion when He said He would be taken away from the disciples. From that time on, it would be fitting to fast and mourn. Fasting naturally comes from a broken and mourning heart, but if it is performed as a shallow, mechanical ritual only, it is displeasing to God. Jesus’ emphasis on internal matters such as forgiveness shows us that fasting must be held in the proper context of what’s truly important. It also demonstrates that He brought us radically different teachings and practices from those of traditional Judaism or any other religious traditions—Catholicism, liberal Protestantism, any sects and cults—that can stress externalism, ritualism, or any man-centered habits. When we fast, Jesus wants us to do so in light of His new covenant—not the old with its forms and shadows—and in a way that increases our compassion for others, causes us to be more humble and sacrificial, and gives Him all the praise and glory. Ask Yourself Are there ways to fast besides abstaining from food? In what other ways could you experience the spiritual benefits of fasting—the clarity of communication with God, the taming of selfish desires, the renewal of priorities? PART THREE Reading for Today: Notes: Job26:7 hangs the earth on nothing. A statement that is accurate, given in ancient time, before scientific verification. This indicates the divine authorship of Scripture. Job26:10 a circular horizon. This describes the earth as a circular globe, another scientifically accurate statement at a time when many thought the world was flat. Job26:13 His Spirit. Job 33:4. The Holy Spirit worked mightily in creation (Gen.1:2).the fleeing serpent. This is figurative language for the idea that God brought all constellations into subjection under His authority (26:12). “Serpent” could be translated “crooked” and refer to any wayward stars or planets being brought under control by His mighty power. Psalm96:13 He is coming. The rule of the Lord described in this psalm is not the present universal kingdom (Ps. 93), but one which will be established when Christ returns to earth. Proverbs23:11 Redeemer. In a normal situation the near kinsman would rescue the one who had fallen upon hard times (Lev. 25:25; Ruth 2:20; 3:12, 13; 4:1–12) or avenge in the case of a murder (Num. 35:19).“Redeemer” is applied to God as the Savior of His people (e.g., Gen. 48:16; Ex. 6:6; Job 19:25; Ps. 19:14; Is. 41:14; 43:14; 44:24) since the helpless had no voice. Who was Paul the apostle, and why does he seem to have two names? Paul (Greek name) the apostle was also known as Saul, which was his Hebrew name. Along with his double name, Paul was also able to exercise dual citizenship as a Jewish descendant from the tribe of Benjamin (Phil. 3:5) and as a Roman (Acts 16:37; 22:25). Paul was born about the time of Christ’s birth, in Tarsus, located in modern Turkey (Acts 9:11). Young Saul spent much of his early life in Jerusalem as a student of the celebrated rabbi (teacher) Gamaliel (Acts 22:3). Like his father before him, Paul was a Pharisee (Acts 23:6), a member of the strictest Jewish sect (Phil. 3:5). He actively resisted those who followed Jesus. His first appearance in Scripture occurs in Acts 7:58as he observed the martyrdom of Stephen. Miraculously converted while on his way to Damascus (about A.D. 33–34) to persecute Christians, Paul immediately began proclaiming the gospel (Acts 9:20). After narrowly escaping Damascus (Acts 9:23–25; 2 Cor. 11:32, 33), Paul spent three years in the wilderness (Gal. 1:17, 18). During those years, he received much of his doctrine as direct revelation from the Lord (Gal. 1:11, 12). More than any other individual, Paul was responsible for the spread of Christianity throughout the Roman Empire. He made three missionary journeys along the north side of the Mediterranean Sea, tirelessly preaching the gospel he had once tried to destroy (Acts 26:9). Eventually he was arrested in Jerusalem (Acts 21:27–31), appealed for a hearing before Caesar, and finally reached Rome (chaps. 27; 28). Later, he was released for a short time of ministry then arrested again and martyred at Rome in about A.D. 65–67. Though physically unimpressive (2 Cor. 10:10; Gal. 4:14), Paul possessed an inner strength granted him through the Holy Spirit’s power (Phil. 4:13).The grace of God proved sufficient to provide for his every need (2 Cor. 12:9, 10), enabling this noble servant of Christ to successfully finish his spiritual race (2 Tim. 4:7). GOD BLESS YOU, MY BELOVED ROYAL FAMILY. BLESSED BE LORD CHRIST JESUS OUR KING AND SAVIOR. MAXIMILIANO 08/18/19 Serving Your Master “‘No one can serve two masters; for either he will hate the one and love the other, or he will hold to one and despise the other. You cannot serve God and mammon’” (Matthew 6:24). The believer is to serve God, not riches. When reading Matthew 6:24, many people say, “I believe that you can serve two masters. I work two jobs.” The reason they say that is they don’t understand the Greek word translated “serve.” It refers not to an employee in an 8-to-5 job but to a slave. A slave is one who is constantly and entirely devoted to his master. Romans 6:17-18says that though you were once a slave of sin, God has freed you to become a slave of righteousness. You can serve God only with entire and exclusive devotion, with single-mindedness. In Matthew 6:24Jesus is saying that if you try to serve two masters, God and riches, you will love one but hate the other. The orders of these two masters are diametrically opposed. One commands to walk by faith, the other by sight; one commands to be humble, the other to be proud; one commands to set your affection on things above, the other on things of the earth; one commands to look at things unseen and eternal, the other at things seen and temporal; one commands to be anxious for nothing, the other to be anxious about everything. You can’t obey both orders, and you can’t serve two masters. In 1905 Mary Byrne translated an Irish poem into prose, which was then set to music by Eleanor Hull. Today we know the poem as the hymn “Be Thou My Vision.” One stanza of this hymn tells us how to view riches correctly. Riches I heed not, nor man’s empty praise— May the words of the hymn be the song of your heart and the conviction of your life. Suggestions for Prayer Thank Christ for being your Master who loves you perfectly and provides for your every need. For Further Study Read Exodus 5. How does this picture the conflict between serving God’s interests and man’s? Explain. PART TWO Exalting Others "Love does not brag" (1 Cor. 13:4). Love exalts others; pride exalts self. Most of us shy away from people who have an inflated view of themselves or place themselves at the center of every conversation. Yet perhaps you too struggle with the temptation to spend most of your conversations talking about yourself. Even if you would never openly brag about yourself, might you at times secretly resent others for not acknowledging your accomplishments? That's the subtlety of pride. Boasting always violates love because it seeks to exalt itself at the expense of others—to make itself look good while making others look inferior. It incites jealousy and other sins. Sadly, boasting exists even in the church. That's why Paul exhorted us not to think more highly of ourselves than we ought to think, "but to think so as to have sound judgment, as God has allotted to each a measure of faith" (Rom. 12:3). The context of that statement is spiritual gifts, which can lead to pride if not governed by humility and love. The Corinthians were spiritual show-offs—each vying for attention and prominence. Consequently their worship services were chaotic. First Corinthians 14:26 says, "When you assemble, each one has a psalm, has a teaching, has a revelation, has a tongue, has an interpretation." Apparently they all were expressing their spiritual gifts at the same time with no regard for anyone else. That's why Paul concluded, "Let all things be done for edification." Their lack of love was obvious because people who truly love others don't exalt themselves. They regard others as more important than themselves, just as Christ did when He humbled Himself and died for our sins (Phil. 2:3-8). Boasting about our spiritual gifts is absurd because we did nothing to earn them. They don't reflect our capabilities; they reflect God's grace. That's why Paul asked the Corinthians, "What do you have that you did not receive? But if you did receive it, why do you boast as if you had not received it?" (1 Cor. 4:7). That applies to physical capabilities as well as spiritual enablements. Everything you have is a gift from God. Therefore, "Let him who boasts, boast in the Lord" (1 Cor. 1:31). Suggestions for Prayer Each day acknowledge your total dependence on God's grace. Praise Him for the gifts He has entrusted to you. For Further Study Note what God has to say about haughtiness in Proverbs 6:16-17; 16:18; 18:12; 21:3-4; and 21:24. PART THREE The Danger of Wrongly-Based Rituals “Then the disciples of John came to Him, asking, ‘Why do we and the Pharisees fast, but Your disciples do not fast?’ And Jesus said to them, ‘The attendants of the bridegroom cannot mourn as long as the bridegroom is with them, can they?’” (Matthew 9:14–15). Religious ritual and routine, if not handled appropriately, will always threaten true godliness. Some practices, such as praying to saints or lighting candles for the dead, are heretical. But even biblical practices, when their forms become the center of attention, can become barriers to true righteousness. Church attendance, Bible reading, saying grace before meals, and singing hymns can become lifeless habits that exclude true worship and praise. When we apply good things such as these the wrong way, they can keep us from faithful obedience . . . and keep unbelievers from trusting in God. Alms, prescribed prayer, and fasting were the three major expressions of piety the Jews performed in Jesus’ time. The leaders took these matters quite seriously and were meticulous to practice them publicly so as to impress others with their piety (cf. Matt. 6:2, 5, 16). Thus these practices became badges of pride and hypocrisy rather than marks of humble and genuine religion before God. Jesus’ point in mentioning the bridegroom and his attendants is to show how out of place it is for His followers (attendants) to mourn and fast while He (the Bridegroom) is with them in person. Pharisaical manners and rituals are always wrong for Christians, but even good practices (such as sincere fasting), if not done properly, can hinder what the Lord wants to accomplish in our midst. Ask Yourself Should our answer to this kind of hypocrisy be the removal of all forms, disciplines, and ritual practices from our worship? Or is there value in these kinds of expressions? What would go missing from our worship if it was all spur-of-the-moment, with no cherished repetitions? PART FOUR Reading for Today: Notes: Job24:18–21 Again Job referred to the opinions of his counselors, saying that, if their views were correct, all the wicked should be experiencing punishment. But it is obvious they were not. Psalm96:10 firmly established. Instead of the continuance of international chaos in human history, the world will be settled and efficiently managed by the Messiah in the millennial kingdom (Ps. 2;Mic. 4:1–5). judge the peoples righteously. Not only will the Lord establish international peace and stability in the future messianic kingdom, but He will also rule the world with impeccable justice (v. 13; Is. 11:1–5). Romans15:1 to bear. The word means “to pick up and carry a weight.” It is used of carrying a pitcher of water (Mark 14:13), of carrying a man (Acts 21:35), and figuratively of bearing an obligation (Acts 15:10). The strong are not to simply tolerate the weaknesses of their weaker brothers; they are to help the weak shoulder their burdens by showing loving and practical consideration for them (Gal. 6:2; 1 Cor. 9:19–22; Phil. 2:2–4). How does Paul exemplify a “minister of Jesus Christ”? Paul calls himself a “minister of Jesus Christ to the Gentiles” in Romans 15:16.“Minister”was a general Greek term used of public officials. But in the New Testament it is used most often of those who serve God in some form of public worship (e.g., Phil. 2:17; Heb. 1:7, 14; 8:1, 2, 6), including that of a priest (Luke 1:23). Although Paul’s practice was always to present the gospel to the Jews first in every city he visited, his primary apostolic calling was to the Gentiles (11:13; Acts 9:15). Having referred to himself as a minister, a word with priestly overtones, Paul explains that his priestly ministry is to present to God an offering of a multitude of Gentile converts. “Therefore I have reason to glory in Christ Jesus” (v. 17). Literally, “to boast.” Paul never boasted in his accomplishments as an apostle, but only in what Christ had accomplished through him (1 Cor. 1:27–29, 31; 2 Cor. 10:13–17; 12:5, 9; Gal. 6:14; 1 Tim. 1:12–16). In Paul’s case, his preaching was accompanied with “signs and wonders” (v. 19). God used them to authenticate true preaching and teaching. “From Jerusalem and round about to Illyricum I have fully preached the gospel of Christ.” The region that roughly corresponds to the former European country of Yugoslavia, spanning some 1,400 miles. Paul’s goal was to reach those who had never heard the gospel (v. 20)—the primary function of a New Testament evangelist (Eph. 4:11). But for pastor-teachers, building on the foundation laid by such an evangelist is the crucial part of their ministry (1 Cor. 3:6). GOD BLESS YOU, MY BELOVED ROYAL FAMILY. BLESSED BE LORD CHRIST JESUS OUR KING AND SAVIOR. MAXIMILIANO 08/17/19 Seeing Clearly “‘The lamp of the body is the eye; if therefore your eye is clear, your whole body will be full of light. But if your eye is bad, your whole body will be full of darkness. If therefore the light that is in you is darkness, how great is the darkness!’” (Matthew 6:22-23). Generous giving brings spiritual understanding. When people see, their body is filled with the light that comes in from the world their eyes perceive. But if their eye is dark (blind), there is no light and they perceive nothing. The eye is like a window—if a window is clean and clear, light floods the building; if a window is blacked out, no light enters. In Matthew 6:22-23Jesus is saying the heart is like the eye. If your heart is toward God, your entire spiritual being is enlightened; but if your heart is toward material things and treasures of the world, you do not see spiritually as you should. In verse 22 the Greek word translated “clear” is from a root word that means “generous.” If your heart is generous, your whole spiritual life will be flooded with understanding. In contrast to the clear eye is the “bad” eye (v. 23). A bad or evil eye is a Jewish colloquialism used regularly in the Greek Old Testament and the New Testament to mean “grudgingly.” Proverbs 28:22says, for example, “A man with an evil eye hastens after wealth.” If you hurry to be rich, you will be ungenerous, grudging, and selfish. Let me simplify Matthew 6:22-23to one statement: How you handle your money is the key to your spiritual perception. If your heart is in Heaven, you will have a generous spirit. If your treasure is on earth, you will be blind because of your greed. How total is the darkness of one who should see spiritually but is blind because of his own covetousness (v. 23)! Jesus’ call to you and me is to see clearly by devoting ourselves to Him and laying up treasure in Heaven. Suggestions for Prayer Ask the Lord to help you see opportunities where you can give generously to help extend His kingdom. For Further Study According to 2 Corinthians 9:6-12, what are some rewards for generosity? PART TWO Overcoming Jealousy "Love . . . is not jealous" (1 Cor. 13:4). Jealousy thrives in a climate of selfish ambition. Jealousy is an insidious sin that cries out, "I want what you have, and furthermore, I don't want you to have it." It replaces contentment with resentment and spawns a myriad of other sins. The Corinthians, in truth, were jealous of one another's spiritual gifts. First Corinthians 12:31literally says, "You are earnestly desiring the showy gifts, but I show you a more excellent way." The word translated "earnestly desiring" is translated "jealous" in 1 Corinthians 13:4. It means "to boil" and speaks of the inner seething that comes from wanting something that someone else has. In 1 Corinthians 3:3Paul rebukes them for the jealousy and strife that existed among them. Paul knew what it meant to be victimized by jealous people. During one of his imprisonments he candidly wrote, "Some, to be sure, are preaching Christ even from envy and strife, but some also from good will; the latter do it out of love, knowing that I am appointed for the defense of the gospel; the former proclaim Christ out of selfish ambition, rather than from pure motives, thinking to cause me distress in my imprisonment" (Phil. 1:15-17). Paul's attitude toward those who envied him was exemplary: "Whether in pretense or in truth, Christ is proclaimed; and in this I rejoice, yes, and I will rejoice" (v. 18). He wasn't motivated by personal comfort or selfish ambition. He loved Christ deeply and wanted as many people as possible to hear the gospel. As long as Christ was being proclaimed, Paul was happy—regardless of his own circumstances or the motives of others. That should be your perspective too. Love is the antidote for jealousy. When godly love governs your heart, you can rejoice in the spiritual successes of others, even when you know their motives are wrong. But if you seek prominence and selfish gain, you become an easy target for jealousy and resentment. Suggestions for Prayer
For Further Study Read 2 Corinthians 11:2. Is there such a thing as godly jealousy? Explain. PART THREE Christ Calls All Sinners to Repentance “‘I did not come to call the righteous, but sinners’” (Matthew 9:13). Everyone who is repentant, who acknowledges his or her sin and turns from it, is the object of Jesus’ call. The familiar Greek word (kaleo-) rendered here “to call” is also used of inviting someone to your home to enjoy good hospitality. This implies that Jesus did not invite the Pharisees to a meal with other sinners for the same reason He does not call any self-righteous person to salvation. In both cases, the people do not see themselves as needy, do not want to associate with those considered lower than themselves, and therefore can’t identify themselves with the Lord Jesus. Later on, Jesus told three parables to further illustrate His concern for penitent sinners. Parables of the lost sheep and lost coin show that “there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance” (Luke 15:7). The poignant story of the prodigal son especially illustrates the Lord’s point that the Father rejoices over every person who repents, and He grieves over everyone who thinks he has no need (see Luke 15:11–32). Christ’s teaching is clear: the person who believes he or she is spiritually safe without Him has no part in His kingdom. Our Lord came to earth to call sinners to repentance, but He cannot seek and save (Luke 19:10) those who will not recognize they are lost—and the self-righteous need to reexamine their hearts concerning salvation before it’s too late. Ask Yourself We never outgrow our need, though we can easily outgrow our awareness of it. What can you do to help ensure that your utter dependence on God is never far from your thoughts and attitudes? PART FOUR Reading for Today: Notes: Psalm96:1 a new song. This new song was intended for the future inauguration of the millennial rule of the Lord over the earth (Pss. 144:9; 149:1; Rev. 5:9; 14:3). Psalm96:3 His glory…nations. The glory of the Lord is more than just His majestic splendor. It includes all of the reasons for admiring and praising Him, such as His acts of creation (Ps. 19:2) and redemption (v. 2). Romans 14:15grieved. The Greek word refers to causing pain or distress. A weak believer may be hurt when he sees a brother do something he believes is sinful. But still worse, the strong believer may cause his weaker brother to violate his own conscience (1 Cor. 8:8–13). love. Love will ensure that the strong Christian is sensitive and understanding of his brother’s weaknesses (1 Cor. 8:8–13). destroy. This refers to complete devastation. In the New Testament, it is often used to indicate eternal damnation (Matt. 10:28; Luke 13:3; John 3:16; Rom. 2:12). In this context, however, it refers to a serious devastation of one’s spiritual growth (Matt. 18:3, 6, 14). Romans 14:17kingdom of God. The sphere of salvation where God rules in the hearts of those He has saved. eating and drinking. Nonessentials and external observances. righteousness. Holy, obedient living (Eph. 6:14; Phil. 1:11). peace. The loving tranquillity, produced by the Spirit, that should characterize believers’ relationships with God and each other (Gal. 5:22). joy in the Holy Spirit. Another part of the Spirit’s fruit, this describes an abiding attitude of praise and thanksgiving regardless of circumstances, which flows from one’s confidence in God’s sovereignty (Gal. 5:22; 1 Thess. 1:6). How is unity maintained within the church when there is so much diversity? Reading through Romans 14:1–12, it is clear that the diversity of the church displays Christ’s power to bring together dissimilar people in genuine unity. Yet Satan often works on man’s unredeemed flesh to create division and threaten that unity. The threat to unity Paul addresses in this passage arises when mature (strong) believers—both Jews and Gentiles—conflict with immature (weak) believers. The strong Jewish believers understood their freedom in Christ and realized the ceremonial requirements of the Mosaic Law were no longer binding. The mature Gentiles understood that idols are not gods and, therefore, that they could eat meat that had been offered to them. But in both cases the weaker brothers’ consciences were troubled, and they were even tempted to violate their consciences, become more legalistic under the feelings of guilt, or even to sin. Knowing that the mature Jews and Gentiles would be able to understand these struggles, Paul addresses most of his comments to them. The secret to unity begins with the willingness to “receive one who is weak in the faith” (v. 1). The Greek word refers to personal and willing acceptance of another. This characterizes those believers who are unable to let go of the religious ceremonies and rituals of their past. The weak Jewish believer had difficulty abandoning the rites and prohibitions of the Old Covenant; he felt compelled to adhere to dietary laws, observe the Sabbath, and offer sacrifices in the temple. The weak Gentile believer had been steeped in pagan idolatry and its rituals; he felt that any contact with anything remotely related to his past, including eating meat that had been offered to a pagan deity and then sold in the marketplace, tainted him with sin. Both had very sensitive consciences in these areas and were not yet mature enough to be free of those convictions. Neither one should “despise…judge” the other (v. 3). “Despise” indicates a contempt for someone as worthless, who deserves only disdain and abhorrence. “Judge” is equally strong and means “to condemn.” Paul uses them synonymously: The strong hold the weak in contempt as legalistic and self-righteous; the weak judge the strong to be irresponsible at best and perhaps depraved. “To his own master he stands or falls” (v. 4). How Christ evaluates each believer is what matters, and His judgment does not take into account religious tradition or personal preference. GOD BLESS YOU, MY BELOVED ROYAL FAMILY. BLESSED BE LORD CHRIST JESUS OUR KING AND SAVIOR. MAXIMILIANO 08/16/19 Question: "Is there a difference in meaning between Jesus Christ and Christ Jesus?" Answer:Jesusis the human name given to the Son of God when He became incarnate and was born to Mary. Christis a title, and it means “Messiah,” “Anointed One,” or “Chosen One.” In some passages, a New Testament writer will use the term Jesus Christ, placing the human name first (e.g., Jude 1:1); other times, a writer will use the term Christ Jesus, putting the title first (e.g., 2 Timothy 1:1). This has led some people to wonder if there is a difference between the two appellations: what is the significance of saying “Jesus Christ” versus “Christ Jesus”? It is true that, in many languages, word order can be changed for emphasis. In English, words placed at the beginning or at the end of a sentence usually receive more attention than the words in between. For example, saying “We can only then be sure” slightly emphasizes the word sure; however, saying “Only then can we be sure” places a heavy stress on the condition of the surety: “only then.” Statements in Greek and Hebrew are also subject to shifts in emphasis based on word order, but the difference between “Jesus Christ” and “Christ Jesus” is slight. To use the title Christon either side of the personal name Jesusis to attribute the same honor to Him. In Philippians 2:5–11 Paul quotes what was most likely an early Christian hymn that was passed on orally to help believers keep their theology straight. In this passage Paul speaks of what we call the Kenosisor the “emptying” of Jesus Christ as He took on human form. As He divested Himself of the independent use of His divine attributes in becoming fully man, the Son of God became the Suffering Servant prophesied in Isaiah 52–53. Jesus did this to reconcile us to God and in doing so took on a new glory that everyone everywhere will one day acknowledge. In Philippians 2, the term Christ Jesuscomes first, in verse 5, and Jesus Christat the end of the hymn, in verse 11. The switch from Christ Jesusto Jesus Christin Philippians 2 aligns perfectly with the theme of the hymn Paul quotes. The hymn begins with God becoming man—thus, “Christ Jesus” (the heavenly title, then the human name). The hymn ends with the Lord ascending to glory—thus, “Jesus Christ” (the human name, then the heavenly title). The Lord’s designations reflect the direction He is taking. Among the apostles, Paul uses the term Christ Jesusmore frequently than the others, who usually say Jesus Christ. In contrast, John never writes “Christ Jesus,” but always puts the human name first. Some surmise that Paul, who never walked with Jesus physically, references him more than most as “Christ Jesus,” perhaps in a more formal way. All this to say, the difference between Jesus Christand Christ Jesusis subtle and in most contexts insignificant. Placing the human name first puts a slight emphasis on the Lord’s humanity; placing the divine title first puts a slight emphasis on the Lord’s deity. Either way, Jesus is the Christ, the Messiah, the Chosen One of God. PART II Question: "What does it mean that Jesus learned obedience by the things He suffered (Hebrews 5:8)?" Answer:Hebrews 5:8–10 says, “Son though he was, [Jesus] learned obedience from what he suffered and, once made perfect, he became the source of eternal salvation for all who obey him and was designated by God to be high priest in the order of Melchizedek.” As with any passage, context is essential for understanding these verses. The entire epistle explains to the Hebrews their own Scriptures. The writer takes them from what they knew—the Old Testament, especially the Law of Moses—to what they had not known until now, the revelation of how Jesus fulfilled the Old Testament and brought them into a New Covenant with God (Hebrews 8:1–13; 9:15). The context of chapters 4 through 10 explains how the Levitical priesthood and temple are no longer on earth but in heaven and how Jesus serves as our perfect, final, and eternal high priest. The immediate context runs from Hebrews 4:14 through 5:10 and deals with Jesus’ qualifications to serve as the one and only High Priest in heaven for all people, for all time. Here (and elsewhere in Hebrews) we learn that Jesus was fully divine yet fully human and that He was without sin yet experienced temptation and human weakness. Because of Jesus’ unique nature and experience, He can fully relate to our struggles as He performs the priestly duties required by the Law for the forgiveness of our sins. Focusing on Hebrews 5:8—an inseparable part of one sentence running for three verses—we have an extremely condensed version of Jesus’ life on earth. He was the infinite Son of God who nevertheless experienced the limits of space and time and life as we do. God could have created a fully grown adult body for Jesus as He did for Adam and rushed Him to the cross, but He didn’t. Instead, Jesus left heaven, entered time (Philippians 2:5–8), and experienced for Himself ordinary human life from birth to adulthood to death. Learning and suffering and death are part of the life experience for all people, and God ensured that His own Son would be no exception. As God, Jesus did not need to learn anything, especially obedience; yet, at His incarnation, Jesus limited Himself to the human experience. He chose the weak position of having to learn and grow (Luke 2:52). Jesus “learned obedience” not in the sense that He was prone to disobedience and had to bring rebelliousness under control, but in the sense that He fully entered the human experience. As a child, He obeyed His parents (Luke 2:51); as an adult, He obeyed the Law (Matthew 5:17) and fulfilled all righteousness (Matthew 3:15). All His life, Jesus completely fulfilled the Father’s will (John 8:29; 15:10; Hebrews 10:9). He knew what obedience was prior to His incarnation, of course, but He “learned” obedience on earth by experiencing it. In every situation, no matter how difficult, the Son was obedient to the Father: “The Sovereign Lord has opened my ears; I have not been rebellious, I have not turned away. I offered my back to those who beat me” (Isaiah 50:5–6). Jesus learned obedience “from what He suffered.” As the divine Son of God, Jesus did not have to suffer, but as the Son of Man, suffering was required to learn obedience. The Greek word used in Hebrews 5:8 for “suffered” usually refers to enduring unpleasant experiences like disease (Mark 5:26) or persecution (Acts 8:1). But it often also implies enduring a challenging process that transforms the sufferer (Romans 5:3; 2 Corinthians 1:3–9). That is the sense in which the word is used in Hebrews 5:8 (see also Hebrews 2:10). Jesus chose to endure an unpleasant, challenging process because it was the will of His Father for His brief time on earth. After that process Jesus had been “made perfect.” It is crucial to note that perfecthere means “complete,” as in finishing a full course of training or education—or, in Jesus’ case, He finished an altogether righteous human life and had a complete understanding of human frailty and suffering. It was Christ’s total human obedience, coming through extreme suffering, that qualifies Him to be our eternal High Priest, “now crowned with glory and honor because he suffered death” (Hebrews 2:9). Having been “perfected,” not morally but in relation to His ministry as our Savior, Jesus is qualified to be “the source [or author] of eternal salvation for all who obey him” (Hebrews 5:9). Jesus’ high priesthood is not a temporal Levitical priesthood but is everlasting, “in the order of Melchizedek” (verse 10). The astonishing eternal results of the process Jesus endured are expounded on throughout the Bible but beautifully wrapped up in this passage: “Now there have been many of those priests, since death prevented them from continuing in office; but because Jesus lives forever, he has a permanent priesthood. Therefore he is able to save completely those who come to God through him, because he always lives to intercede for them. Such a high priest truly meets our need—one who is holy, blameless, pure, set apart from sinners, exalted above the heavens. Unlike the other high priests, he does not need to offer sacrifices day after day, first for his own sins, and then for the sins of the people. He sacrificed for their sins once for all when he offered himself. For the law appoints as high priests men in all their weakness; but the oath, which came after the law, appointed the Son, who has been made perfect forever” (Hebrews 7:23–28). PART III Question: "Why did the crowds shout, 'Crucify Him!' when Pilate wanted to release Jesus?" Answer:When the Sanhedrin brought Jesus before the Roman governor, Pontius Pilate, Pilate could not find any fault in Jesus, and he said so three times (Luke 23:4, 14–15, 22). Late in the trial, Pilate sought a way to free Jesus (John 19:12). It was a Passover festival custom that the governor release a prisoner to the people, so, in a ploy to appease the crowd of Jewish leaders who had gathered and to secure Jesus’ release, Pilate allowed them to choose between a convicted criminal named Barabbas and Jesus. Instead of choosing Jesus, as Pilate had hoped, the crowd chose Barabbas for release. Shocked that they would free a hardened criminal, Pilate asked, “What shall I do, then, with the one you call the king of the Jews?” (Mark 15:12). The crowd cried out, “Crucify him!” (verse 13). It is well that Pilate was confused by the crowd’s reaction, for barely a week earlier the people of Jerusalem had welcomed Jesus into the city with the waving of palm branches and shouts of “Hosanna!” (Matthew 21:1–11). What Pilate may not have known was the extent to which the religious and political leaders hated and opposed Jesus. Over the course of Jesus’ ministry, His teachings had alienated and angered the Pharisees, the scribes, the Herodians, and the Sadducees. Not only did Jesus point out their extreme hypocrisy on many occasions (see Matthew 23; Mark 7:1–14; Luke 20:45–47), but He also claimed to be God, which was blasphemy to the unbelieving teachers of the law (see Mark 14:60–64). The religious leaders wanted to utterly destroy Jesus (Matthew 12:14; Mark 3:6). Only His death would satisfy them. In Jesus’ time, crucifixion was reserved for the worst of criminals. The torture a person endured on a cross would last for hours, and killing Jesus in this manner likely appealed to the religious leaders who hated Him so deeply. In an effort to hide their move against Jesus from His many supporters, the Jewish leaders arrested and tried Jesus in the middle of the night. When Jesus was brought before Pontius Pilate—the only one with authority to order a crucifixion—it was still early in the morning (Matthew 27:1–2). When Pilate presented Jesus and Barabbas to the people, the chief priests whipped the crowd into a frenzy, encouraging them to call for Barabbas’s release (Mark 15:11). When Pilate asked what they wanted done to Jesus, the crowd, again influenced by the chief priests, shouted, “Crucify Him!” Pilate, the people-pleaser, gave them what they demanded. He had Jesus flogged and then turned Him over for crucifixion. At the beginning of the week, there was a crowd in Jerusalem celebrating Jesus as the Messiah; by Friday, there was a crowd crying, “Crucify Him!” The striking change of the city’s heart naturally causes some perplexity. It’s good to remember that not everyone at the Triumphal Entry was celebrating the Lord. Most of the city was puzzled: “When Jesus entered Jerusalem, the whole city was stirred and asked, ‘Who is this?’” (Matthew 21:10), and the Jewish leaders were indignant (verse 15). Some of the same crowd who shouted, “Hosanna!” may also have been part of the crowd shouting “Crucify Him!” but we can’t be sure. If some people did join both crowds, it may be because they had grown disillusioned with Jesus when they discovered He was not going to set up the kingdom immediately—or perhaps they disliked Jesus’ insistence that they repent. Also, it’s quite possible that the crowd gathered before Pilate at that early hour had been assembled and suborned by the Jewish leaders. In the end, it wasn’t the crowd’s cries of “Crucify Him!” that put Jesus on the cross. Our sin did that. From the very beginning, when Adam and Eve disobeyed God, the Lord had promised to send a Savior who would crush the reign of sin and death (Genesis 3:15). Throughout the ages God wove His plan to send a Savior, and that plan culminated in the person of Jesus Christ: God’s own Son who became the perfect God-man so He could take upon Himself the punishment for sin. Although wicked men were involved in Jesus’ death on the cross, His sacrifice was ultimately the will of God (Isaiah 53:10; John 10:18). The shedding of Jesus’ blood fulfilled God’s promise to mankind to provide a Savior and sealed the New Covenant (Luke 22:20). Jesus would then defeat the power of death and the grave by rising again three days later and ascending to His Father’s right hand in heaven. PART IV Question: "What is a biblical response to someone who says, 'My Jesus . . .'?" Answer:Some people refer to the Lord using a possessive pronoun: “MyJesus,” they say. This wording may be simply an expression of confidence that they are His and He is theirs. In such a case, there is nothing wrong with saying, “My Jesus,” if the speaker is truly saved. As children of God, we can rightly say that He is myShepherd, myLord, myRedeemer, etc. (Psalm 23:1; 110:1; 19:14). The apostle Paul speaks of “my God” who will meet the needs of believers (Philippians 4:19). Some of the great hymns of the faith also express the wonderful relationship that we have with Christ using terms of possession: “Blessed Assurance,” for example, begins with these words: “Blessed assurance, Jesus is mine!” The hymn “My Jesus, I Love Thee” conveys a similar thought: “My Jesus, I love thee, I know thou art mine.” Often, however, when someone says, “MyJesus,” he then proceeds to put words into Jesus’ mouth or attribute to Jesus an assumed attitude in order to support an unbiblical idea. Examples abound: “MyJesus doesn’t condemn people for who they love” (used to support homosexuality) or “MyJesus would never send someone to hell” (used to support universalism). Forming a biblical response to any statement that begins with “my Jesus” would have to include verifying whether or not the statement is in line with the Bible. If “your” Jesus would never send someone to hell, for example, then what are we to do with verses like Matthew 25:41, which says Jesus sends some people to “eternal fire”? There is only one true, biblical Jesus. There is no different Jesus from the one presented in the Bible, just as there is no different gospel (Galatians 1:6–7). Speaking of “my” Jesus versus “your” Jesus, in this sense, is unbiblical. It is easy to claim certain things on behalf of someone who is not physically present; however, just saying something does not make it true. For example, a child may tell the babysitter that his parents always let him stay up late and eat cookies, but the child’s claim may not be true. It’s best to let the parents speak for themselves in that case. Likewise, a person might make up things about what Jesus would do to prove a point or to justify an action or lifestyle. Better to let Jesus speak for Himself (in the Bible). When someone says, “MyJesus does/doesn’t (fill in the blank),” he or she is really referring to “Jesus as I understand Him” or “Jesus as I think He should be.” But one’s understanding of Jesus may be faulty, and the true Jesus is not bound to conform to our idea of what is best. That’s why the accuracy of any statement beginning with “my Jesus” must be verified using the Bible. It is Scripture that testifies of who Christ is (John 5:39). Even if a particular topic or issue is not addressed in the Bible, we can use the character of Christ revealed in the Bible and the full counsel of Scripture to address any concern. If a person’s claim about what Jesus would do disagrees with Scripture, a biblical response would be to discuss the truth with that person in love (Ephesians 4:15). If the person clings to his or her unbiblical claim about what Jesus would do or say or think, it is best to pray for God to work in that individual’s heart to see the truth. Not everyone who claims Jesus is really His. Jesus Himself said, “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven” (Matthew 7:21). Sadly, there are false believers who claim Jesus but actually have no part with Him. The person who truly knows God, as revealed in Christ, will be with Him for eternity (Matthew 7:21; John 6:40). That person can boldly and joyfully say, “Jesus is mine.” And that person should only make claims about “my Jesus” that align with the real Jesus of the Bible. PART V Question: "What religion was Jesus?" Answer:Jesus was born into a Jewish family who followed Jewish law (Luke 2:27). Jesus’ lineage is from the tribe of Judah, one of the twelve tribes of Israel. He was born in the Jewish town of Bethlehem and raised in Nazareth. Jesus was fully immersed in Jewish culture, nationality, and religion. Jesus practiced the religion of first-century Judaism. He was “born under the law” (Galatians 4:4) and grew up learning the Torah and following its precepts. He perfectly obeyed the Mosaic Law—all the commandments, ordinances, and feasts (Hebrews 4:14–16). He not only obeyed the Law; He fulfilled it and brought its requirements to a close (Matthew 5:17–18; Romans 10:4). Jesus and His disciples observed the Passover (John 2:13, 23; Luke 22:7–8) and the Feast of Tabernacles (John 7:2, 10). He kept an unnamed Jewish feast in John 5:1. He attended worship services and taught in synagogues (Mark 1:21; 3:1; John 6:59; 18:20). He advised others to observe the Law of Moses and offer sacrifices (Mark 1:44). He promoted respect for the Law as it was being taught by the scribes and Pharisees of His day (Matthew 23:1–3). He quoted the Tanakh often (e.g., Mark 12:28–31; Luke 4:4, 8, 12). In all of this, Jesus showed that His religion was Judaism. As Jesus spoke to a group of Jews, He issued a bold challenge to them: “Can any of you prove me guilty of sin?” (John 8:46). If Jesus had in any way departed from the religious observances of Judaism, His enemies would have immediately seized this opportunity to condemn Him. As it was, Jesus had a knack for silencing His critics (Matthew 22:46). Jesus had many harsh words for the leaders within His own religion. It’s important to remember that Jesus’ condemnation of the Pharisees, scribes, and Sadducees (Matthew 23) was not a condemnation of the Law or of the Judaism of the day. Jesus’ denunciations of hypocrites, corrupt officials, and the self-righteous were in sharp contrast to His commendation of those who were devout before God and lived out their faith honestly (see Luke 21:1–4). Jesus spoke out against certain religious leaders because “they teach man-made ideas as commands from God” (Matthew 15:9, NLT). On two occasions, Jesus cleared the temple of thieving, rapacious sinners (John 2:14–17; Matthew 21:12–13). These actions were not designed to destroy Judaism but to purify it. Jesus was an observant Jew who perfectly followed the Law. His death brought an end to the Old Covenant God had made with Israel—shown in the tearing of the temple veil (Mark 15:38)—and established the New Covenant (Luke 22:20). The early church was rooted in Judaism and Jewish messianism, and the earliest believers in Christ were mostly Jews. But as the believers proclaimed the risen Jesus as the Messiah, the unbelieving Jews rejected them, and they were forced to make a clean break from Judaism (see Acts 13:45–47). Jesus was the Messiah that the Jews had been anticipating. He was born into the religion of Judaism, fulfilled the Jewish religion, and, when His own rejected Him, He gave His life as a sacrifice for the sins of the world. His blood ratified the New Covenant, and, soon after His death, Judaism lost its temple, its priesthood, and its sacrifices. HAVE A BLESSED DAY!!! 08/15/19 Question: "What does Jesus mean when He says, 'Verily, verily' or 'Truly, truly,' in the gospels?" Answer:At various times in the gospels, Jesus introduces a statement using phrases such as “Verily, I say” or “Truly, I say this to you.” In the Gospel of John, Jesus frequently uses the phrase “Truly, truly” (ESV) or “Verily, verily” (KJV) or “Very truly” (NIV). These expressions all use the Greek word amēn, taken directly from the Hebrew word āˈmēn. This word has different implications depending on how and where it is used. Jesus’ application of the term is noticeably different from prior uses. In modern use, the word amenis typically used at the end of a prayer. It may also be spoken to show agreement with some statement or idea. This is slightly different from, but closely related to, the original use of the term as seen in the Old Testament. The Hebrew word āˈmēnliterally means “so be it.” The term is an expression of complete and total agreement. In passages such as 1 Chronicles 16:36 or Deuteronomy 27:15–26, this is how the term is used. Placing the word amenat the end of a statement is a way of accepting, agreeing, or endorsing what came before. Jesus, however, was fond of saying, “Amen,” beforemaking a statement or giving a message. When used in this way, the word amenhas slightly different implications. Leading off with amennot only implies that what follows is true but also that the person making the statement has firsthand knowledge and authority about it. Saying, “Verily, verily,” before making a statement is a strong claim to truth, presented from an almost audacious attitude. Speaking on worldly or secular matters, saying, “Verily, verily,” would imply that what follows is that person’s own original idea. So, when Jesus leads off with the words verily, verilyin verses such as Matthew 18:3, Mark 3:28, Luke 23:43, and John 8:51, He is not merely saying, “Believe me, this is true.” He is actually saying, “I know this is true firsthand.” Since many of these comments are on heavenly, spiritual, or godly issues, Jesus’ use of verily, verilyis part of His consistent claim of divinity. Jesus is not merely aware of these truths: He is the One who originated them! The disciples and others listening to Jesus’ words would have understood His use of these phrases in exactly that way. So, when we read Jesus’ words and see statements beginning with “verily,” “truly,” or some variation, we should recall the deeper meaning. Those claims are not only Jesus’ opinion on the truth. Those are ideas about which He has intimate, personal, firsthand knowledge. PART II Question: "Did Jesus baptize?" Answer:The Bible does not record anyone being baptized by Jesus. John 4:1–2 records, “Now Jesus learned that the Pharisees had heard that he was gaining and baptizing more disciples than John—although in fact it was not Jesus who baptized, but his disciples” (emphasis added). This does not necessarily mean that Jesus never baptized anyone Himself. But during the specific timeframe surrounding John 4:1–2, Jesus did not baptize. Opening the possibility that Jesus did baptize is Matthew 3:14, in which John the Baptist says to Jesus, “I need to be baptized by you.” Also, in Matthew 3:11 John the Baptist, speaking about Jesus, declares, “I baptize you with water for repentance. But after me comes one who is more powerful than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire.” But neither of these verses is conclusive about whether or not Jesus baptized. Matthew 3:11 is not referring to water baptism. Neither Matthew 3:11 or 3:14 specifically say that Jesus Himself baptized anyone. The question of whether Jesus baptized anyone cannot be definitively answered. Based on John 4:1–2, it seems unlikely that Jesus Himself baptized. Why would Jesus not personally baptize anyone? The Bible does not say. A plausible explanation for why Jesus may not have baptized anyone is that Jesus did not want anyone thinking themselves superior to other believers based on who had baptized them. Someone baptized by Jesus would be tempted to broadcast the fact and feel a little smug around those who were only baptized by, say, Thomas or Thaddaeus. Such proud sectarianism is human nature. The apostle Paul rebukes those who divided over being baptized by Apollos versus being baptized by Paul in 1 Corinthians 1:12–15. PART III Question: "What does it mean that Jesus is the King of the Jews?" Answer:Jesus is referred to as the King of the Jews at two times in His earthly life: at His birth by the wise men (Matthew 2:2) and at His trial and subsequent crucifixion (Mark 15:2). All four gospels record the words “King of the Jews” as part of Pilate’s instructions to the angry mob (Matthew 27:37; Mark 15:9; Luke 23:38; John 19:3) and Pilate’s direct address to Jesus (Matthew 27:11; Mark 15:2; Luke 23:3; John 18:33). It is interesting that only non-Jews used this specific title to describe Jesus, underscoring the truth of John 1:11, which says, “He came to his own, and his own people did not receive him.” The title King of the Jews had both messianic and political implications. Kings in Israel were anointed with oil as a sign of God’s choosing (see 1 Kings 1:39), and the meaning of Messiahis “Anointed One.” As the Son of David, the Messiah was chosen by God to fulfill the Davidic Covenant and rule on the throne in Jerusalem. When the magi came to Jerusalem seeking the King of the Jews, they most likely had in mind a future political leader, much to King Herod’s chagrin. But the Jews in Jerusalem, hearing the magi’s question, would have thought of the long-awaited Messiah. In Mark 15:32 some mockingly call Jesus the “King of Israel” and associate the title with “Christ” (“Messiah”). What they meant as jeering scorn—what kind of king would be hanging on a cross?—was, ironically, the exact truth. Jesus was the King of Israel, and He was on the cross to save them from their sins. The sign that Pilate posted over Jesus on the cross identified the “criminal” in three languages: “Jesus of Nazareth, the King of the Jews” (John 19:19). The Jewish leaders objected to the application of a Messianic title to Jesus: “Do not write ‘The King of the Jews,’ but that this man claimed to be king of the Jews” (verse 21). For reasons he kept to himself, Pilate refused to alter the sign (verse 22), which was another ironic statement of truth. During the trial of Jesus, Pilate had asked Him, “Are you the king of the Jews?” (Mark 15:2). Jesus answered, “It is as you say” (NASB). Later, Jesus expanded on the idea of His being a king: “My kingdom is not of this world. If it were, my servants would fight to prevent my arrest by the Jewish leaders. But now my kingdom is from another place” (John 18:36). The King of the Jews was rejected by Israel, but there is a broader spiritual kingdom that He still ruled. After the conversation about Jesus’ kingship, Pilate turns to the crowd and asks, “Do you want me to release ‘the king of the Jews’?” (John 18:39). In no uncertain terms, the crowd shouts their answer: “No, not him! Give us Barabbas!” (verse 40). Pilate then allows the soldiers to give Jesus a beating, during which they clothe Jesus as a king, mock Him with cries of “Hail, king of the Jews!” and repeatedly slap Him in the face (John 19:3). After the mockery, Pilate again presents Jesus to the crowd as the King of the Jews: “Here is your king,” he says (verse 14). In response they shout, “‘Take him away! Take him away! Crucify him!’ ‘Shall I crucify your king?’ Pilate asked. ‘We have no king but Caesar,’ the chief priests answered” (verse 15). Their choice had been made, and Jesus, their true king, was led away to be crucified (verse 16). Some people during Jesus’ ministry recognized Jesus as the King of the Jews. As Jesus neared Jerusalem the final time, the crowd with Him “thought that the kingdom of God was going to appear at once” (Luke 19:11). In other words, they believed Jesus was the King of the Jews, and they were ready to help Him set up the earthly kingdom. Jesus told a parable indicating that the kingdom would be delayed (verses 12–27), but the crowd’s enthusiasm did not wane. As He entered Jerusalem, Jesus was greeted with shouts of welcome for the King of the Jews: “Blessed is the king who comes in the name of the Lord! Peace in heaven and glory in the highest!” (verse 38). God’s people had been expecting a deliverer since God first promised one in Genesis 3:15. God Himself unified the Hebrews under Moses and told them that, as long as they followed and obeyed Him, He would bless and guide them (Deuteronomy 11:8–9; 27:9–10). But the children of Israel rejected the Lord as their leader and demanded an earthly king (1 Samuel 8:7, 19). God gave them what they wanted and appointed Saul as the first king over Israel (1 Samuel 9:17). When Saul disobeyed the Lord, he was then rejected by God, and his sons were not allowed to succeed him on the throne (1 Samuel 15:9–11, 23, 28). Instead, God chose David to be the next king of the Jews (1 Samuel 16:1). God promised David that his name would be forever associated with the throne of Israel (2 Samuel 7:12–16). Through the inspiration of the Holy Spirit, David penned the prophetic Psalm 22, which gave Israel hints about what their future Messiah and Deliverer would endure. But, in their desperation for an earthly king and an earthly kingdom, most of the Jews disregarded those prophetic words as well as the ones in Isaiah 53. When Jesus came, He fulfilled those prophecies. Importantly, He was from the royal line of David (Matthew 1:1; John 7:42) and could rightly take the title King of the Jews, but because Jesus was not what they wanted, “his own people did not receive him” (John 1:11, ESV). A king is a supreme ruler. When the Jews clamored for a king in Samuel’s day, they were rejecting God as their Supreme Ruler (1 Samuel 8:7). Because of their hard hearts, He allowed them temporary kings. But this led to bondage and their destruction as a nation, highlighting the reality that what they wanted was not what they needed. The kingdom was divided after King Solomon’s rule, and both parts of the divided kingdom eventually fell to foreign enemies. Jerusalem was destroyed at least twice, once by the Babylonians under Nebuchadnezzar (2 Kings 25:8–10) and again by the Romans under Titus in AD 70. The Jews who rejected their true King were scattered among the nations for centuries until 1948. Isaiah 11 announced that one day a “shoot from the stem of Jesse” (verse 1) would come and set the world to rights. The Jews have long interpreted such prophecies as foretelling an earthly king for Israel. We understand Jesus to be that King; however, God had bigger plans than just an earthly kingdom. He never resigned Himself to Israel’s rejection of His kingship, but rather used their rejection of Him as an opportunity to demonstrate His love for the whole world (John 3:16). The Son of God took on human flesh, came in the form of a servant, and showed His people what a real Deliverer was like (Philippians 2:5–11; Mark 10:44). Because this King of the Jews did not fit the ideas they had cherished for thousands of years, the Jews again rejected the One they needed. Many Jews are still waiting for the wrong kind of king. Revelation 19:16 describes the day when Jesus will return to rule over the earth. At that time, the ancient prophecies of an earthly kingdom of God will be fulfilled, and no one will doubt that Jesus is the King of kings and the Lord of lords. Every nation, tribe, and tongue will bow to the King of the Jews (1 Timothy 6:14–16; Romans 14:11; Philippians 2:10; Revelation 5:9). PART IV Question: "What does it mean that Jesus rose 'again'?" Answer:In a few Bible verses, such as 2 Corinthians 5:15 and 1 Thessalonians 4:14 (depending on the translation), and many of the popular and ancient creeds, such as the Apostles’ Creed and the Nicene Creed, the phrase rose againis used in reference to Jesus’ resurrection. As a result, rose againhas become commonly used terminology when referring to the resurrection of Jesus Christ. This can be confusing, since againoften means “an additional time” or “once more.” Jesus “rising again” sounds like Jesus rose from the dead more than once. While againcan mean “an additional time” or refer to a further instance of an event, it can also mean “anew” or “afresh.” Againcan also be defined as “in return” or “to a previous place or condition.” For example, in The Merchant of Venice, Portia speaks of one who “swore he would pay him again when he was able” (I:ii). In describing a business transaction, Portia uses the word againto mean “in return.” Similarly, when used in reference to the resurrection of Jesus, rose againdoes not mean “arose a second time.” Rather, it means Jesus rose anew. He returned to life. He came back to His previous condition. Jesus was alive before; then for a while He was dead; now He is back. Similarly, the English word resurrectcomes from the Latin word resurrexit. Notice the prefix re-in both the English and Latin words. Normally, when the prefix re-is attached to a word, it means the action is occurring an additional time, i.e., repeated. But, just like the word again, the prefix re-can also mean “anew” or “back.” When we say that Jesus was “resurrected,” we do not mean that Jesus was “surrected” a second time. We mean that Jesus returned to life. He has life anew. What is being repeated is not the act of coming back to life but the state of being alive. Saying, “Jesus rose again,” is simply a way of referring to the resurrection of Jesus. Any confusion over the word againshould be dispelled by the knowledge that words often have multiple definitions. The key point is this: “Jesus rose again” does not mean Jesus rose from the dead more than once. Rather, it means Jesus returned to life. Jesus was, for a time, dead but now is alive again. PART V Question: "What does it mean that Jesus is the answer?" Answer:“Jesus is the answer” is a popular slogan. Missing is the question. Jesus is the answer to what? What are people trying to convey when they claim that Jesus is the answer? Jesus is the answer to our broken relationship with God.When God created Adam and Eve, they enjoyed perfect fellowship with Him. But Adam sinned by disobeying God, thereby bringing death into the world (Genesis 3:8–19; Romans 5:12; 6:23; 1 Corinthians 15:21–22). A significant part of that death is spiritual death. Humanity’s relationship with God is broken. God provided a covering for Adam and Eve (Genesis 3:21) and promised a Redeemer who would defeat Satan and reconcile God and man (Genesis 3:15). The Old Testament narrative gradually reveals God’s plan to save people. The New Testament shows us that Jesus is the promised Redeemer. Jesus atoned for our sin and restores the possibility of relationship with God. Jesus said, “I am the way and the truth and the life. No one comes to the Father except through me” (John 14:6 ). Jesus is the answer—the only answer—to our broken relationship with God. Apart from Him there is no salvation (Acts 4:12; 1 Timothy 2:5–6). The biblical term for God’s act of making peace with sinful humanity is reconciliation(see 2 Corinthians 5:18). Romans 5:10 reminds us that, in Christ, God’s enemies were made His friends and given life: “If, while we were God’s enemies, we were reconciled to him through the death of his Son, how much more, having been reconciled, shall we be saved through his life!” Jesus is the answer to the problem of our estrangement from God. It is Jesus who makes it possible for our sins to be forgiven and for us to be children of God (John 1:12–13). It is Jesus who mends our relationship with God so that we can fellowship with Him during our lifetimes as well as eventually live with Him for eternity. Jesus is the answer to our guilty consciences.Even after we are saved, we still sin and experience the temporal consequences of sin. Sin keeps us from fellowshipping with God fully. But we have God’s promise: “If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness” (1 John 1:9). Jesus is the One who “washes our feet” of daily impurities, even after we have been “fully bathed” (see John 13:10). Jesus is the reason we can receive forgiveness and be purified. He is the answer to our sin problem both now and for eternity. Jesus is the answer to our broken relationships with each other.When Adam and Eve sinned, not only did they break their relationship with God, but they also damaged their relationship with each other (see Genesis 3:12, 16). Humans have been struggling in relationship to one another ever since (see Genesis 4:8). This relational breakdown manifests in various ways, including the walls we erect between races. In the New Testament era, there was a major division between Gentiles and Jews. Jesus is the answer to all types of disharmony: “For he himself is our peace, who has made the two groups [Jew and Gentile] one and has destroyed the barrier, the dividing wall of hostility. . . . His purpose was to create in himself one new humanity out of the two, thus making peace, and in one body to reconcile both of them to God through the cross, by which he put to death their hostility. He came and preached peace to you [Gentiles] who were far away and peace to those [Jews] who were near. For through him we both have access to the Father by one Spirit” (Ephesians 2:14–18; cf. Galatians 3:26–29). Jesus instructed His followers to love one another humbly and sacrificially (John 13:34–35). Jesus prayed for unity among His followers (John 17), a unity embraced by the early church (Acts 8 and 10). Because we have received forgiveness in Jesus, we can forgive others. Jesus is the answer for our relational turmoil. Jesus is the answer to a meaningless existence.The writer of Ecclesiastes bewails the meaninglessness of worldly pursuits apart from God. When we are spiritually dead, life is ultimately empty. Nothing in this world will fully satisfy the deepest longings of our hearts (see Psalm 73:25). But, in Jesus, we have purpose. He said, “The thief comes only to steal and kill and destroy; I have come that they may have life, and have it to the full” (John 10:10). The Christian life is a fruitful life. We are invited to be part of God’s work in the world, tasked with sharing the gospel and making disciples (Matthew 28:18–20). We can do nothing apart from Jesus, but in Him we bear much fruit (John 15:5). Jesus is the answer to our worries and doubts.Life involves hardship, and with hardship come worries, fears, and doubts. Jesus told His followers, “I have told you these things, so that in me you may have peace. In this world you will have trouble. But take heart! I have overcome the world” (John 16:33). Jesus reminded us of God’s love and care (Matthew 6:24–33). Jesus also gave us the Holy Spirit to live with us forever (John 14:15–21; 16:7–15). Jesus is the reason we are not alone. Jesus is the answer to our fears and heartaches. He is able to sympathize with us because He has lived a human life in this broken world (Hebrews 4:15–16). Jesus gives us peace and equips us to endure, and even rejoice in, the hardships of this life (James 1:2–5). Jesus is the answer to the problems of the world.Experience tells us that the world is broken and in need of repair—sometimes its brokenness is rather obvious. Jesus is the answer. He has a plan to fix this broken world: “The government will be on his shoulders. And he will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. Of the greatness of his government and peace there will be no end. He will reign on David’s throne and over his kingdom, establishing and upholding it with justice and righteousness from that time on and forever. The zeal of the LORD Almighty will accomplish this” (Isaiah 9:6–7). World peace has proved an elusive goal in our war-torn world, but one day Jesus will set all things right, and the Prince of Peace will rule in true justice, ushering in a time of blessing and bounty the world has never seen (Isaiah 11). Revelation 21 predicts a new heaven and new earth: “Look! God’s dwelling place is now among the people, and he will dwell with them. They will be his people, and God himself will be with them and be their God. ‘He will wipe every tear from their eyes. There will be no more death’ or mourning or crying or pain, for the old order of things has passed away” (Revelation 21:3–5). A day is coming when the world’s problems will be solved; everything will be made new, and peace will reign. This is because of Jesus. We eagerly await His return, trusting that “the Lord is not slow in keeping his promise, as some understand slowness. Instead he is patient with you, not wanting anyone to perish, but everyone to come to repentance” (2 Peter 3:9). No matter what our individual needs, Jesus is the answer for our lives today, and He promises a better future to come. HAVE A BLESSED DAY! GOD BLESSED YOU! MAXIMILIANO 08/14/19 Keeping the Treasure “‘Do not lay up for yourselves treasures upon earth, where moth and rust destroy, and where thieves break in and steal’” (Matthew 6:19). Heaven is the only safe place for treasure. In the Orient during biblical times, wealth was basically preserved in three ways. There was no paper, there were no bank books, there was nothing to match the kind of system we have. Wealth was identified in literal commodities: garments, grain, and gold or precious metals. Garments in the Bible were always an expression of wealth. In Judges 14:12Samson told the Philistines that if they could answer his riddle, he would give them “thirty linen wraps and thirty changes of clothes.” But there is one problem with garments—moths eat them. Have you ever noticed that moths don’t eat what you wear, only what you store? We tend to hoard, and a lot of our treasure is invested in our garments, waiting for moths to destroy them. Grain was another source of wealth. The rich fool said he would tear down his barns and build larger ones to store all his grain and goods (Luke 12:18). In Matthew 6:19the Greek word translated “rust” literally means “eating.” The problem with grain is that mice, rats, worms, and vermin like to eat it. The third commodity was gold or precious metal. The problem with this one is, where can a person hide it? He might keep it in his house, but a thief could break in and steal it. Therefore, it was common to find a secret place in a field and in the dark of night dig a hole and bury it. But thieves would lurk around at night and watch where men would bury their treasure, then later dig it up. Nothing you own is completely safe from destruction or theft. And even if you keep your possessions perfectly secure during your entire life, you are certainly separated from them at death. That’s why Jesus said you should lay up treasures in Heaven “where neither moth nor rust destroys, and where thieves do not break in or steal” (v. 20). What about you? Are you putting your treasure in a safe place? Suggestions for Prayer Thank the Lord for providing a secure and eternal place where you can invest for His glory. For Further Study Read James 5:1-3. What happened to the commodities there? PART TWO Love in Action "Love is patient . . . kind . . . not jealous . . . does not brag . . . is not arrogant, does not act unbecomingly . . . does not seek its own, is not provoked, does not take into account a wrong suffered, does not rejoice in unrighteousness, but rejoices with the truth; bears all things, believes all things, hopes all things, endures all things" (1 Cor. 13:4-7). Love is difficult to define, but it can be described by the behavior it produces. Paul painted a portrait of the kind of love Jesus wants to produce in every believer. It is, in fact, a portrait of Christ Himself, who is love's highest expression. Unlike most English translations, which include several adjectives, the Greek forms of all those properties are verbs. They do not focus on what love is so much as on what love does and does not do. Set against the backdrop of the Corinthians' self- promoting behavior, Paul's words are a strong rebuke. He says in effect, "Love is patient, but you are impatient. Love is kind, but you are unkind toward those who disagree with you. Love is not jealous, but you envy those with certain spiritual gifts. Love does not brag, but you are proud of your theology. Love is not arrogant and does not act unbecomingly, but often you are rude and ill-mannered toward one another. "Love does not seek its own, but you are self-centered. Love is not provoked, but you quarrel among yourselves. Love does not take into account a wrong suffered, but you hold grudges against each other. Love does not rejoice in unrighteousness, but you delight in one another's failures. Love rejoices with the truth, but you distort and disobey God's Word. "Love bears all things, but you are defensive and resentful. Love is eager to believe the best about someone, but you are quick to assume the worst. Love never gives up and can tolerate incredible opposition, but you are weak and intolerant." Paul wanted the Corinthians to see the deficiencies in their love in light of the truth and make the needed corrections. You and I must do the same. So as we explore each of love's characteristics, ask the Holy Spirit to purify your heart so others will clearly see Paul's portrait of love on display in you. Suggestions for Prayer Read 1 Corinthians 13:4-7, substituting "Jesus" for "love." Then praise Him for all His excellencies. For Further Study What does 1 John 3:13-18teach about love? PART THREE The Pharisees’ Negative Response “Then it happened that as Jesus was reclining at the table in the house, behold, many tax collectors and sinners came and were dining with Jesus and His disciples. When the Pharisees saw this, they said to His disciples, ‘Why is your Teacher eating with the tax collectors and sinners?’” (Matthew 9:10–11). Prideful resentment can lead to the most negative response to the person and ministry of Jesus. Such was the case with the Pharisees here who were angry and humiliated that He associated so personally with sinners and yet had not extended to them, the religious elite, the same sort of social favor. Surely they, the pillars of proper behavior and religious purity, at least deserved a banquet from this newer Teacher, didn’t they? The Pharisees’ question about Jesus’ eating with sinners (or “undesirable people”) was more a rhetorical rebuke than a sincere question. They were merely venting their hostility and again attempting to put Jesus on the spot. They did not even have the courage to ask their question directly of the Lord, but hovered outside the banquet house to find out what sort of response the disciples would get from their Master. The Pharisees were becoming more and more bitter and vindictive, realizing they were at odds with practically everything Jesus was teaching. They were so convinced of their own orthodoxy and superiority that anything perceived as contrary to their worldview was by definition heretical and unrighteous. These men were furious that Christ snubbed them yet maintained friendly relations with sinners and outcasts. The Pharisees’ negative response to Jesus, and their misguided, unscriptural “religion” that worked at cross-purposes to His divine ministry of redemption, is completely the opposite of Christianity, the true and biblical religion. Ask Yourself Do you sense any hint of spiritual superiority in your heart—even the slightest impression that your tenure as a Christian, your knowledge of the Word, or your familiarity with church decorum makes you a little more special to God than others are? PART FOUR Reading for Today: Notes: Job15:14–16 A strong statement with regard to the sinfulness of man (Rom. 3:23) that attacked Job’s claim to righteousness. Verse 15 refers to holy angels who fell and brought impurity into the heavens (Rev. 12:1–4). The truth is accurate, that all men are sinners—but irrelevant in Job’s case, because his suffering was not due to any sin. Romans 11:20unbelief…faith. Branches were broken off and others grafted in based solely on the issue of faith, not race, ethnicity, social or intellectual background, or external morality. Salvation is ever and always by faith alone (1:16, 17; Eph. 2:8, 9). fear. (See 1 Cor. 10:12; 2 Cor. 13:5.) God will judge the apostate church (Rev. 2:15, 16; 3:16) just as surely as He judged apostate Israel. Romans 11:22consider the goodness and severity. All of God’s attributes work in harmony. There is no conflict between His goodness and love, and His justice and wrath. Those who accept His gracious offer of salvation experience His goodness (2:4); those who reject it experience His severity (2:5). those who fell. The unbelieving Jews described in vv.12–21. “Fell” translates a Greek word meaning “to fall so as to be completely ruined.” Those who reject God’s offer of salvation bring upon themselves utter spiritual ruin. if you continue. Genuine saving faith always perseveres (John 8:31; 15:5, 6; Col. 1:22, 23; Heb.3:12–14; 4:11; 1 John 2:19). cut off. From the same Greek root word translated “severity” earlier in the verse. God will deal swiftly and severely with those who reject Him. Romans 11:33wisdom. (See Ps. 104:24; Dan. 2:20; Eph. 3:10; Rev. 7:12.) knowledge. God’s omniscience (1 Sam. 2:3; 1 Kin. 8:39; Ps. 44:21; 147:5). judgments. God’s purposes or decrees, which are beyond human understanding (Ps. 36:6). ways. The methods God chooses to accomplish His purposes (Job 5:9; 9:10; 26:14). How did Job’s friends fail him? “I have heard many such things; miserable comforters are you all!” (Job 16:1). Job’s friends had come to comfort him. In spite of 7 blissful days of silence at the outset, their mission had failed miserably, and their comfort had turned into more torment for Job. What started out as Eliphaz’s sincere efforts to help Job understand his dilemma had turned into rancor and sarcasm. In the end, their haranguing had heightened the frustrations of all parties involved. If the matter were reversed and Job was comforter to his friends, he would never treat them as they have treated him. He would have strengthened and comforted them. “He tears me in His wrath, and hates me; He gnashes at me with His teeth” (v. 9). “I was at ease, but He has shattered me” (v. 12).These poignant thoughts from Job lamented his suffering as severe judgment from God, who had worn him out, withered his strength, and chewed him up by severe scrutiny (“sharpens His gaze,” v. 9). Job refers to God as “my Adversary,” who had shattered, shaken, shot at, and sliced him (vv. 12–14). He had no one to turn to in his sorrow, except God (v. 19), who was silent and had not vindicated him. “My friends scorn me” (v. 20), when they should have comforted him. “Oh, that one might plead for a man with God” (v. 21). The pleading would be for a verdict of innocence on behalf of a friend or neighbor in a court setting before the judge/king. God anticipated the need of an advocate, and He has provided One in the Person of the Lord Jesus Christ (1 Tim. 2:5; 1 John 2:1, 2). GOD BLESS YOU, MY BELOVED ROYAL FAMILY. BLESSED BE LORD CHRIST JESUS OUR KING AND SAVIOR. MAXIMILIANO 08/13/19 Reverential Fear “But when the crowds saw this, they were awestruck, and glorified God, who had given such authority to men” (Matthew 9:8). The word rendered “awestruck,” although often translated “fear,” most commonly refers to reverential awe in the New Testament. It is how someone feels who is in the presence of another, infinitely superior person. “Awestruck” describes the reaction to numerous significant events we read about in the gospels and Acts: the shepherds hearing of Jesus’ birth (Luke 2:9), the apostles when their Lord walked on water (Matt. 14:26), the guards at the tomb when the angels rolled away the stone (Matt. 28:2–4), the people in the early church right after Pentecost (Acts 2:43), and the reaction to the deaths of Ananias and Sapphira (Acts 5:5, 11). Reverential awe of God is an essential part of the genuine Christian life (see 2 Cor. 7:1, 10–11; Phil. 2:12; 1 Peter 3:2). This attitude must undergird all important aspects of worship, ministry, love, respect, and even biblical church discipline (see 2 Cor. 5:11; Eph. 5:21; 1 Tim. 5:20). The awe-filled response by most of the people in the crowd as they witnessed what Jesus did for the paralytic was certainly the right one, especially since it resulted in their giving glory to God. Such an attitude should never be far from us as we strive to faithfully worship and serve the Lord (cf. Acts 9:31). Ask Yourself How magnificent of a revelation does it take for you to be “awestruck” at God’s splendor and glory? What simple, basic, everyday things are ready examples of His greatness, though disguised as something ordinary and insignificant? PART TWO Being a Wise Manager “‘Do not lay up for yourselves treasures upon earth’” (Matthew 6:19). Wealth comes from God, and we are to manage it wisely for Him. John Wesley was a godly man who devoted his life to serving the Lord. What is not as well known perhaps is that he was rich, gaining most of his wealth from his published hymns and other works. At one point in his life he gave away 40,000 pounds sterling—a fortune in those days. When he died, his estate was worth only twenty-eight pounds, for he had given nearly everything to the Lord’s work. It is not wrong for Wesley, or any other believer, to own possessions or be wealthy. Both the Old and New Testaments recognize the right to material possessions, including money, land, animals, houses, clothing, and every other thing that is honestly acquired. Deuteronomy 8:18 says, “It is [God] who is giving you power to make wealth.” God gives us the abilities and resources to obtain wealth. Job, known mostly for his suffering, was a wealthy man. Theologian Gleason Archer wrote, “Job was reputed to be the richest man of his time in all the region. . . . He was the largest stockholder on Wall Street, so to speak. Thus it could be said that this godly man had proved to be a good businessman, a fine citizen, and a father of a large family. As such he enjoyed the highest standing of any man in his community.” In 1 Corinthians 4:7 the apostle Paul asks, “What do you have that you did not receive?” The implication is that we receive everything, including our material possessions, from God. You are right to provide for your family, make reasonable plans for the future, make sound investments, have money to carry on a business, give to the poor, and support the Lord’s work. But you are wrong if you are dishonest, greedy, covetous, stingy, and miserly about possessions. To honestly earn, save, and give is wise; to hoard and spend only on yourself is unwise and sinful. Suggestions for Prayer Thank the Lord for providing for your temporal needs. For Further Study Read 1 Timothy 6:17. * What are the rich instructed not to do? * What does God richly supply you with? Why? PART THREE Benevolence Without Love "If I give all my possessions to feed the poor . . . but do not have love, it profits me nothing" (1 Cor. 13:3). Love is characterized by self-sacrifice, but not all self-sacrifice is an act of love. If you've ever donated to your church or another charitable organization out of obligation, peer pressure, legalism, guilt, a desire for recognition, or simply a tax deduction, you know what it means to give without love. In our society it's easy to fall prey to that kind of giving because the needs are so great and fund raisers appeal to every conceivable motive. In addition, many cults and false religions encourage the giving up of possessions and other sacrificial gestures as a supposed means of earning God's favor. But God is more interested in whyyou give than what you give. Paul's hypothetical illustration in 1 Corinthians 13:3 is of someone who sacrificed everything he had to feed the poor. The Greek word translated "to feed" means "to dole out in small quantities." Apparently this guy didn't simply write out a check for a food distribution program; he was personally involved in a long-term, systematic program that would eventually consume every resource he had. Paul doesn't mention motives—only that this person lacked love. Consequently, the benefits of his benevolence were limited to the physical realm. Any spiritual benefits were forfeited. Jesus, making a similar point, said, "Beware of practicing your righteousness before men to be noticed by them; otherwise you have no reward with your Father who is in heaven" (Matt. 6:1). If your motive for giving is to gain the approval of men, their accolades will be your only reward. If you're motivated by love for God, He will reward you abundantly (vv. 2-4). When you give to the Lord, what is your motive? Do you want others to think more highly of you? Do you feel obligated? Those are subtle influences, so be sure to guard your motives carefully. Remember, the only acceptable motive is love. Suggestions for Prayer Ask the Holy Spirit to keep you sensitive to the needs of others, enabling you always to give out of genuine love. For Further Study Read Luke 18:9-14. * How did the Pharisee's prayer differ from the tax-gatherer's? * How did God respond to each prayer? GOD BLESS YOU, MY BELOVED ROYAL FAMILY. BLESSED BE LORD CHRIST JESUS OUR KING AND SAVIOR. MAXIMILIANO 08/12/19 Reverential Fear “But when the crowds saw this, they were awestruck, and glorified God, who had given such authority to men” (Matthew 9:8). The word rendered “awestruck,” although often translated “fear,” most commonly refers to reverential awe in the New Testament. It is how someone feels who is in the presence of another, infinitely superior person. “Awestruck” describes the reaction to numerous significant events we read about in the gospels and Acts: the shepherds hearing of Jesus’ birth (Luke 2:9), the apostles when their Lord walked on water (Matt. 14:26), the guards at the tomb when the angels rolled away the stone (Matt. 28:2–4), the people in the early church right after Pentecost (Acts 2:43), and the reaction to the deaths of Ananias and Sapphira (Acts 5:5, 11). Reverential awe of God is an essential part of the genuine Christian life (see 2 Cor. 7:1, 10–11; Phil. 2:12; 1 Peter 3:2). This attitude must undergird all important aspects of worship, ministry, love, respect, and even biblical church discipline (see 2 Cor. 5:11; Eph. 5:21; 1 Tim. 5:20). The awe-filled response by most of the people in the crowd as they witnessed what Jesus did for the paralytic was certainly the right one, especially since it resulted in their giving glory to God. Such an attitude should never be far from us as we strive to faithfully worship and serve the Lord (cf. Acts 9:31). Ask Yourself How magnificent of a revelation does it take for you to be “awestruck” at God’s splendor and glory? What simple, basic, everyday things are ready examples of His greatness, though disguised as something ordinary and insignificant? PART TWO Being a Wise Manager “‘Do not lay up for yourselves treasures upon earth’” (Matthew 6:19). Wealth comes from God, and we are to manage it wisely for Him. John Wesley was a godly man who devoted his life to serving the Lord. What is not as well known perhaps is that he was rich, gaining most of his wealth from his published hymns and other works. At one point in his life he gave away 40,000 pounds sterling—a fortune in those days. When he died, his estate was worth only twenty-eight pounds, for he had given nearly everything to the Lord’s work. It is not wrong for Wesley, or any other believer, to own possessions or be wealthy. Both the Old and New Testaments recognize the right to material possessions, including money, land, animals, houses, clothing, and every other thing that is honestly acquired. Deuteronomy 8:18 says, “It is [God] who is giving you power to make wealth.” God gives us the abilities and resources to obtain wealth. Job, known mostly for his suffering, was a wealthy man. Theologian Gleason Archer wrote, “Job was reputed to be the richest man of his time in all the region. . . . He was the largest stockholder on Wall Street, so to speak. Thus it could be said that this godly man had proved to be a good businessman, a fine citizen, and a father of a large family. As such he enjoyed the highest standing of any man in his community.” In 1 Corinthians 4:7 the apostle Paul asks, “What do you have that you did not receive?” The implication is that we receive everything, including our material possessions, from God. You are right to provide for your family, make reasonable plans for the future, make sound investments, have money to carry on a business, give to the poor, and support the Lord’s work. But you are wrong if you are dishonest, greedy, covetous, stingy, and miserly about possessions. To honestly earn, save, and give is wise; to hoard and spend only on yourself is unwise and sinful. Suggestions for Prayer Thank the Lord for providing for your temporal needs. For Further Study Read 1 Timothy 6:17. * What are the rich instructed not to do? * What does God richly supply you with? Why? PART THREE Benevolence Without Love "If I give all my possessions to feed the poor . . . but do not have love, it profits me nothing" (1 Cor. 13:3). Love is characterized by self-sacrifice, but not all self-sacrifice is an act of love. If you've ever donated to your church or another charitable organization out of obligation, peer pressure, legalism, guilt, a desire for recognition, or simply a tax deduction, you know what it means to give without love. In our society it's easy to fall prey to that kind of giving because the needs are so great and fund raisers appeal to every conceivable motive. In addition, many cults and false religions encourage the giving up of possessions and other sacrificial gestures as a supposed means of earning God's favor. But God is more interested in whyyou give than what you give. Paul's hypothetical illustration in 1 Corinthians 13:3 is of someone who sacrificed everything he had to feed the poor. The Greek word translated "to feed" means "to dole out in small quantities." Apparently this guy didn't simply write out a check for a food distribution program; he was personally involved in a long-term, systematic program that would eventually consume every resource he had. Paul doesn't mention motives—only that this person lacked love. Consequently, the benefits of his benevolence were limited to the physical realm. Any spiritual benefits were forfeited. Jesus, making a similar point, said, "Beware of practicing your righteousness before men to be noticed by them; otherwise you have no reward with your Father who is in heaven" (Matt. 6:1). If your motive for giving is to gain the approval of men, their accolades will be your only reward. If you're motivated by love for God, He will reward you abundantly (vv. 2-4). When you give to the Lord, what is your motive? Do you want others to think more highly of you? Do you feel obligated? Those are subtle influences, so be sure to guard your motives carefully. Remember, the only acceptable motive is love. Suggestions for Prayer Ask the Holy Spirit to keep you sensitive to the needs of others, enabling you always to give out of genuine love. For Further Study Read Luke 18:9-14. * How did the Pharisee's prayer differ from the tax-gatherer's? * How did God respond to each prayer? GOD BLESS YOU, MY BELOVED ROYAL FAMILY. BLESSED BE LORD CHRIST JESUS OUR KING AND SAVIOR. MAXIMILIANO 08/11/19 Faith Without Love "If I have all faith, so as to remove mountains, but do not have love, I am nothing" (1 Cor. 13:2). Loveless faith is useless faith. In Matthew 17:19the disciples came to Jesus wanting to know why they couldn't cast a demonic spirit from a child. Jesus responded, "Because of the littleness of your faith; for truly I say to you, if you have faith as a mustard seed, you shall say to this mountain, 'Move from here to there,' and it shall move; and nothing shall be impossible to you" (v. 20). He repeated the same principle in Matthew 21:21: "Truly I say to you, if you have faith, and do not doubt, you shall . . . say to this mountain [the Mount of Olives], 'Be taken up and cast into the sea,' [and] it shall happen." Those passages have puzzled many people because they've never seen anyone move a mountain. But Jesus wasn't speaking literally. Moving mountains would cause all kinds of ecological problems and would be a pointless miracle. The expression "able to move mountains" was a common figure of speech in that day, meaning "to surmount great obstacles." Jesus was speaking of those who have the gift of faith—who can move the hand of God through unwavering prayer. The gift of faith is the ability to believe that God will act according to His will, no matter the circumstances. People with that gift are prayer warriors and tend to stand as rocks when others around them are falling apart. They see God's power and purposes at work and trust Him even when others doubt. But, says Paul, even if you have such faith, if you don't have love, you are nothing. That's a harsh rebuke, but it places the emphasis where it belongs: on our motives. The Corinthians' motives were evident in their selfish pursuit of the showy gifts. What motivates you? Remember, without love it doesn't matter what gifts you have, how eloquent your speech is, what you know, or what you believe. Only love can validate your service to Christ. Suggestions for Prayer Ask God for a greater capacity to trust Him, and the motivation to pray more fervently. For Further Study Read Hebrews 11, drawing from the examples of the people of great faith mentioned there. PART TWO The Handling Possessions Properly “‘Do not lay up for yourselves treasures upon earth’” (Matthew 6:19). A true believer is not to hoard earthly possessions. You may remember this old adage: “The miser says coins are flat that they may rest in stacks; the spendthrift says they are round that they may roll.” In Matthew 6:9Jesus is specifically talking about the miser. The Greek verb translated “lay up” is thesaurizete, from which we get the word thesaurus—a treasury of words. Jesus is using a play on words by saying, “Do not treasure up treasures for yourselves.” The context of the passage shows that He is referring to stockpiling or hoarding. The Greek also conveys the idea of stacking or placing something horizontally, as one stacks coins. When something is stacked, it is not being used—it is in a passive condition. Conversely, whenever the Greek has the idea of a vertical sense, it speaks of an active use—being invested for some worthwhile purpose or goal. Jesus is here referring to wealth that is being placed in stacks—simply being stored for safekeeping; it is stored that way to make a show of wealth or to create an environment of lazy indulgence (cf. It’s clear from this passage, as well as from many others in Scripture, that Jesus is not advocating poverty as a means to spirituality. He only once told a person to “sell your possessions and give to the poor” (Matt. 19:21). In that particular case, the young man’s wealth was a barrier between him and the lordship of Christ. It was a test to see if he was fully committed to turning over the control of his life to Christ. His response proved he was not (v. 22). Unlike the rich young man, you are a follower of Christ and are to be fully committed to Him, no matter what it may cost you. If you have that kind of commitment, you will seek God’s kingdom first instead of hoarding earthly possessions (cf. Matt. 6:33). Suggestions for Prayer Ask the Lord to help you live unselfishly, not hoarding earthly possessions. For Further Study Read Proverbs 3:9, 13-15; 8:10, 19; 16:16. What virtues are better than temporal riches? PART THREE True Authority over Sin “‘But so that you may know that the Son of Man has authority on earth to forgive sins’—then He said to the paralytic, ‘Get up, pick up your bed and go home.’ And he got up and went home” (Matthew 9:6–7). It’s not unheard of for people to trap themselves by their own theology and logic. That’s what happened with the scribes and Pharisees during this episode. They believed that disease and physical suffering were results of sin, and that removing the disease would equate with removing the sin that caused it. By that reasoning, all healing would have to include at least some forgiveness of sin—which only God can give. Jesus used this logic to prove a crucial point. The point is clear—“the Son of Man has authority on earth to forgive sins.” Essentially the Lord says, “I will again demonstrate My power to heal disease. There may be no tangible results of My forgiveness, but there are tangible, visible results when I heal.” If in the minds of the Jews disease and sin are always connected, then it follows that healing and forgiveness are always connected. Therefore, so they might know He could forgive sin in the heart, which is unseen, Christ would do what they could see—heal the physical side-effects of sin, as represented by the paralytic. Causing the man to walk would be proof to everyone present of Jesus’ complete authority over sin and its effects—less spectacular but just as convincing as was seeing demon-filled swine run off the cliff and into the sea at our Lord’s behest. At Christ’s command the man “got up and went home,” an action that was a living proof of the Son’s authority over infirmities and sin. Ask Yourself How does Jesus continually prove to you that His forgiveness of your sins is authentic and complete? What Scriptures give you assurance when your feelings tell you otherwise? PART FOUR Reading for Today: Notes: Job9:15, 20 though I were righteous. He means here, not sinless, but having spiritual integrity, i.e., a pure heart to love, serve, and obey God. He was affirming again that his suffering was not due to sins he was not willing to confess. Even at that, God found something to condemn him for, he felt, making it hopeless, then, to contend with God. Job9:32 that we should go to court together. Job acknowledged that, as a mere man, he had no right to call on God to declare his innocence or to contend with God over his innocence. Job was not arguing that he was sinless, but he didn’t believe he had sinned to the extent that he deserved his severe suffering. Job held on to the same simplistic system of retribution as that of his accusers, which said that suffering was always caused by sin. And he knew he was not sinless, but he couldn’t identify any unconfessed or unrepented sins. “Where is mercy?” he wondered. Job9:33–35 any mediator between us. A court official who sees both sides clearly, as well as the source of disagreement, so as to bring resolution was not found. Where was an advocate, an arbitrator, an umpire, or a referee? Was there no one to remove God’s rod and call for justice? Romans 9:20, 21Using the familiar Old Testament analogy of the potter (Is. 64:6–8; Jer. 18:3–16), Paul argues that it is as irrational, and far more arrogant, for men to question God’s choice of certain sinners for salvation as for a piece of pottery to question the purposes of the potter. Romans 9:22, 23These verses are not intended to identify the origin of evil or explain fully why God has allowed it, but they do provide 3 reasons He has permitted its presence and contamination: 1) to demonstrate His wrath; 2) to make His power known; and 3) to put the riches of His glorious mercy on display. No one is treated unfairly: Some receive the justice they earn and deserve (6:23); others graciously receive mercy. Why do righteous and innocent people suffer? Of course, no human being is truly righteous or innocent. The Bible clearly states that all have sinned (Rom. 3:23). And all sinners deserve to be punished, eternally. That’s what makes God’s grace so amazing! In understanding that truth, however, it must be admitted that on a relative human scale, righteous and innocent people exist. That is, some people are more moral and virtuous than others and some are more innocent. Consider, for example, a person who strives to live out the Golden Rule, or another who gives generously to the poor. And certainly most consider small children to have a naive innocence. So this question could be rephrased: “Why do little children and people who live exemplary lives suffer?” This question reveals the assumption that there is a direct connection between righteousness and innocence on the one hand and pain-free living on the other. There may be a connection, but it is not direct. Indeed, sin eventually does lead to suffering, but suffering is not an infallible indicator of sin. Job’s friends could not see beyond this point. For them, a person’s suffering was always an effect whose only cause could be that person’s sin. The righteous and the innocent do indeed suffer for a variety of reasons: 1) Sometimes righteous actions in a sinful world involve suffering—as when a righteous person sacrifices his or her life for another; 2) Sometimes the sins of others involve the righteous in suffering—a child may be deeply hurt as a result of his or her parent’s actions; 3) The righteous and innocent are not exempt from the painful situations which arise in life in an imperfect and sinful world—like toothaches and smashed fingers; and 4) People sometimes suffer for no specific reason that can be clarified. Job is a perfect illustration of this last experience. GOD BLESS YOU, MY BELOVED ROYAL FAMILY. BLESSED BE LORD CHRIST JESUS OUR KING AND SAVIOR. MAXIMILIANO 08/10/19 Question: "What does it mean that Jesus is our Wonderful Counselor (Isaiah 9:6)?" Answer:When Isaiah wrote his prediction of the coming of the “Wonderful Counselor” (Isaiah 9:6), he was spurring Israel to remember their Messiah was indeed coming to establish His Kingdom (Isaiah 9:7). Isaiah was writing nearly 800 years before Christ. This period of history was tumultuous as the Assyrians were on the march, taking people into captivity by droves. Isaiah’s prophecy gave the people of God a hope they so desperately needed: a Child would be born to fulfill the Davidic Covenant, and He would bear the titles “Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.” The Child was Christ; the prophecy will reach its consummation at Christ’s That Isaiah calls the Messiah the “Wonderful Counselor” indicates the kind of character this coming King has. The word wonderfulin this passage literally means “incomprehensible.” The Messiah will cause us to be “full of wonder.” The word is much weightier than the way it’s used in normal conversation today—we say things are “wonderful” if they are pleasant, lovely, or the least bit likable. Jesus is wonderful in a way that is boggling to the mind. The same word for “wonderful” is used in Judges 13:18 when Manoah, Samson’s father, asked the LORD (in a theophany) what His name was. The angel of the LORD responded, “Why do you ask my name, seeing it is wonderful?” In other words, “Why do you ask my name, since it is beyond your understanding?” Jesus demonstrated His wonderfulness in various ways when He was on the earth, beginning with His conception in the womb of a virgin (Matthew 1:23). He showed He is the “wonderful” One in His power to heal (Matthew 4:23), His amazing teaching (Mark 1:22), His perfect life (Hebrews 4:15), and His resurrection from the dead (Mark 16:6). Jesus taught many wonderful things that are counterintuitive to the human mind: “Blessed are those who mourn” (Matthew 5:4). “Rejoice and be glad” in persecution (Matthew 5:11–12). “Love your enemies, do good to those who hate you” (Luke 6:27). Jesus’ kind of wonderful is awe-inspiring and superior to any other kind, for He is perfect in every way (Matthew 5:48). The second part of the Messiah’s title is the word counselor. In ancient Israel, a counselor was portrayed as a wise king, such as Solomon, giving guidance to his people (1 Kings 4:34; Micah 4:9). Isaiah uses this word again in 28:29 to describe the LORD: “This also comes from the LORD of hosts; he is wonderful in counsel and excellent in wisdom.” Jesus is a wise counselor. “He did not need any testimony about mankind, for he knew what was in each person” (John 2:25). He is able to advise His people thoroughly because He is qualified in ways no human counselor is. In Christ is “hidden all the treasures of wisdom and knowledge” (Colossians 2:3), including the knowledge of all human nature (Psalm 139:1–2). Jesus always knows what we are going through, and He always knows the right course of action (Hebrews 4:15–16). Christ’s position as our Wonderful Counselor means we can trust Him to listen to our problems and guide us in the right direction (Proverbs 3:6). We can be sure He is listening because He told us to pray to Him about our worries (Philippians 4:6; James 1:5). We can be certain He has our best interests at heart because He loves us (1 John 4:19). And His love is so wide and deep (and wonderful) that we cannot fully understand it (Romans 5:8). PART II Question: "Was Jesus a carpenter?" Answer:There is every evidence from Scripture that, before He began His ministry, Jesus was employed as a carpenter. His earthly father, Joseph, was also a carpenter, which means that Jesus was likely His father’s apprentice. It is bizarre to think that God Incarnate was taught to build things by a human man, but it seems that in this, as in all other aspects of His earthly life, Jesus submitted Himself to the humility of being fully human (Philippians 2:6–8). People called Jesus a carpenter (Mark 6:3), and He was known as a carpenter’s son (Matthew 13:55). There is some evidence that the Greek word used for “carpenter” (tekton) could also be translated more broadly as “artisan,” “contractor,” or “handyman.” It is possible, therefore, that Jesus and Joseph were the sort of men you call when something needs to be fixed—be it made of wood, stone, or something else. It is also possible that they acted as civil engineers, even designing bridges or other structures that were needed by the people of the town. This throws an interesting light on Jesus’ later comments about the temple. As they were going past the temple, His disciples, perhaps knowing of His interests and past profession, pointed out the grandeur of the great buildings. Jesus told His disciples that those structures would all be thrown down (Mark 13:2). In addition to being a prophecy, Jesus’ words were perhaps a reminder of the importance of the spiritual over the physical. Jesus made a prophecy that the Jews would destroy the temple and that He would raise it up again in three days. By this, He was referring to His resurrection (John 2:19–21). Looking back on that statement after His death and resurrection, the disciples believed in Him (verse 22). The night of His arrest, Jesus told His disciples of a future building project of His: “I go and prepare a place for you” (John 14:3). The Son of God and the Carpenter of Nazareth is right now building His church (Matthew 16:18) and preparing an eternal dwelling place for all who trust in Him PART III Question: "Did the Romans give Jesus 39 lashes?" Answer:Just before His crucifixion, Jesus was scourged by the Romans (John 19:1). The Bible does not directly indicate how many lashes Jesus received. Deuteronomy 25:3 states that a criminal should not receive more than forty lashes. In order to avoid possibly accidentally breaking this command, the Jews would only give a criminal 39 lashes. The Apostle Paul mentioned this practice in 2 Corinthians 11:24, “five times I received from the Jews the forty lashes minus one.” Again, though, Jesus was scourged by the Romans, not by the Jews. There is no reason to believe that the Romans would follow a Jewish tradition. Scourging was the punishment ordered for Jesus by Pontius Pilate: He was to be flogged (Matthew 27:26) but not killed in that way. His death was to be carried out by crucifixion after the scourging. It is hard to imagine the level of hatred necessary to consign an innocent man to such a fate. Yet the Jewish leaders and Pilate did this very thing, knowing Jesus was innocent. Worse, the man they sent to be flogged and crucified was the Son of God. We hear and refer to the story of Jesus’ death so often that sometimes we fail to stop and think about how evilly He was treated by those He came to save. The torment He endured was prophesied in Isaiah: “He was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed” (Isaiah 53:5). The “stripes” referred to in this prophecy are a direct reference to the lashes Jesus received. Whether there were 39 lashes or 40 or some other number, the scourging was a terrible, painful ordeal. And, in a very real way, the death of Christ effected spiritual healing for those who would believe. Isaiah compares humanity to a flock of sheep that has turned away from the Shepherd, each animal going its own way—a picture of disharmony and danger. But “the Lord has laid on him the iniquity of us all” (Isaiah 53:6). The pure, perfect innocence of Jesus Christ, His wisdom and creative power, were all present in His human body. The flawless Shepherd chose to accept an undeserved, cruel death in order to save His sheep. This, too, was prophesied by Jesus. Before His arrest He said, “I am the good shepherd. The good shepherd lays down his life for the sheep. . . . I am the good shepherd. I know my own and my own know me, just as the Father knows me and I know the Father; and I lay down my life for the sheep. . . . For this reason the Father loves me, because I lay down my life that I may take it up again. No one takes it from me, but I lay it down of my own accord. I have authority to lay it down, and I have authority to take it up again. This charge I have received from my Father” (John 10:11, 15, 17–18). Jesus chose to take our punishment. The Father chose to send Jesus to the cross. They conspired to save all who would believe and to show by Jesus’ terrible wounds both the seriousness of our sin and the depth of His love. PART IV Question: "Was Jesus a rabbi?" Answer:It is clear from the gospels that Jesus had a reputation as a Jewish rabbi (Mark 14:45; John 1:38). Peter (in Mark 9:5) and Mary Magdalene (in John 20:16) both referred to Jesus as “Rabbi.” Moreover, the Jewish ruler Nicodemus thought that this title was appropriate for Jesus: “Rabbi, we know that you are a teacher who has come from God. For no one could perform the signs you are doing if God were not with him” (John 3:2). Elsewhere, we see Jesus referred to as “Teacher” (Mark 5:35). According to John 1:38, Rabbiand Teacherare synonymous titles. A rabbi (literally, “my master”) is a member of the clergy in the religion of Judaism. Rabbis often function as leaders of synagogues where they provide instruction in the Hebrew Scriptures and Jewish traditions. Rabbis preach sermons, interpret the Old Testament, and perform other functions similar to those of Christian pastors. While Jesus was never part of the official temple leadership, He was still considered a rabbi because of His ministry of teaching. Even the Babylonian Talmud describes Jesus as a teacher who had students (Sanhedrin43a). During the first century AD, the word rabbiwas used in a more informal sense than today. In Jesus’ day, the title “Rabbi” merely signified that a person had a reputation as a wise teacher or sage. Gamaliel the Elder, who taught Saul of Tarsus and who is mentioned in Acts 5:34–40, is referred to in the Mishna as a rabbi: “Since Rabban [Rabbi] Gamaliel the Elder died, there has been no more reverence for the law, and purity and piety died out at the same time” (Sotah15:18). We learn from John’s gospel that John the Baptist was also addressed by this title: “They came to John and said to him, ‘Rabbi, that man who was with you on the other side of the Jordan—the one you testified about—look, he is baptizing, and everyone is going to him’” (John 3:26). So it seems undeniable that Jesus was considered a wise teacher and thus could be properly categorized as a rabbi, as the term was used in Jesus’ time. It wasn't until after the destruction of the temple in AD 70 that the title of “Rabbi” took on a more formal meaning for those who were ordained in the rabbinic movement. As time went on, the definition of rabbicontinued to evolve. So, yes, Jesus was a rabbi, as defined in the first century, but today He would not hold the same title, as defined in modern-day Judaism. HAVE A BLESSED DAY!!! 08/09/19 Prophecy Without Love "If I have the gift of prophecy . . . but do not have love, I am nothing" (1 Cor. 13:2). Love motivated God to communicate with fallen humanity. That must be your motivation too. The word prophecyas used in 1 Corinthians 13:2is the ability to publicly proclaim God's truth accurately and authoritatively. It's a greater gift than tongues because tongues were given as a sign to unbelieving Israel in the first century (1 Cor. 14:21-22), whereas prophecy instructs and edifies believers throughout the centuries. Paul said, "one who prophesies speaks to men for edification and exhortation and consolation [and] edifies the church (1 Cor. 14:3-4). Prophecy has two aspects: revelation and reiteration. When an Old or New Testament prophet received new information directly from God, that was revelation. Whenever that information was repeated through preaching or teaching, it was reiteration. For example, the sermons of Peter and Paul combine new revelation with a reiteration of Old Testament truth. That's a common element in New Testament preaching. With the close of the New Testament canon, direct revelation from God ceased. All preaching and teaching today is reiteration. New Testament prophets policed one another to ensure that every prophecy was truly from God (1 Cor. 14:32). Today, Scripture itself is the standard by which we test someone's message. As the prophet Isaiah said, "To the law and to the testimony! If they do not speak according to this word, it is because they have no [light]" (Isa. 8:20). Paul is saying 1 Corinthians 13:2, "If I have the ability to speak direct revelation from God, or to reiterate divine truth forcefully and dramatically, but lack love, my ministry is meaningless." In its broadest sense, that principle applies to every believer because we all are proclaimers of God's Word. You might not teach a class or preach a sermon, but whenever you tell someone about Christ or share a biblical principle, you're reiterating divine truth. That's why you must always speak the truth in love (Eph. 4:15). Then the Holy Spirit can empower your words to minister to others. Suggestions for Prayer Ask God to help you guard your words so that everything you say will be clothed in His love. For Further Study Read Deuteronomy 13:1-5and 18:20-22.
PART TWO Loving Money Obscures Life's Simplicity “And if we have food and covering, with these we shall be content” (1 Timothy 6:8). God wants believers’ lives to be simplified, free from the burdens of material cares. Today’s verse declares how Christians ought to be free from material distractions. The apostle Paul asserts that life’s basic needs should be adequate to satisfy believers. He does not say it is wrong to own nice things, especially if God providentially allows you to have them. What is wrong is to have a selfish craving for money because you are discontent. The highest goal of the Christian life is to love God and glorify Him forever, not to pile up material goods. Even if you have wealth, the Lord wants you to use and manage it from a motivation that puts God first. The problem you and I continually face is that our fast-paced, complex, technological societies place materialism first. Objects and things come before people; entertainment options replace conversations with members of our family. All this has so often caused us to lose the simple joys of life’s relationships, which are the essence of Christian fellowship. To keep those simple but essential joys primary, I’d invite you to apply the following principles. I’ve found them helpful in keeping my own life simplified and free from materialism. First, evaluate every purchase as to how it would make your ministry more effective. Second, since God owes you nothing, everything you receive from Him should make you thankful. Third, learn to distinguish wants from needs, and thereby increase the amount of money you have available for the Lord. Fourth, discipline yourself to spend less than you earn and save the rest for worthwhile causes and needs that arise. Do not amass credit card debt. Lastly, learn to give sacrificially to God’s kingdom. If you implement these and other sound principles of Christian stewardship, you’ll experience much joy and realize anew that the simple life means accepting what God provides and avoiding covetousness. Suggestions for Prayer Pray that God would motivate you to be faithful in the five principles of good stewardship listed in the lesson. If you have not been following any of them, ask the Lord to help you start today. For Further Study
PART THREE Forgiveness: The Greatest of All Miracles “‘Take courage, son; your sins are forgiven’” (Matthew 9:2). Jesus’ ultimate words to the paralytic, “your sins are forgiven,” represent the greatest of all divine miracles and definitely the most desirable for the one who hears them. This is the holy Son of God forgiving the sins of an unholy man. He could control nature with a word, and with these words He dismissed the man’s sins and graciously made him right with God. The verb translated “are forgiven” means send away or do away with. David declares, “As far as the east is from the west, so far has He removed our transgressions from us” (Ps. 103:12; cf. Mic. 7:19). “It is a trustworthy statement, deserving full acceptance,” Paul asserts, “that Christ Jesus came into the world to save sinners, among whom I am foremost of all” (1 Tim. 1:15). That means Jesus came to forgive sinners who trust in Him. Sin is hostility and rebellion against God and His law (Lev. 26:27; 1 Tim. 1:9; 1 John 3:4). It is incurable by human power (Jer. 13:23), affects all people (Rom. 3:23), affects the total person (Eph. 2:1–3), and subjects people to hell if they do not repent (2 Thess. 1:9). Such a bleak portrait means the best news anyone can ever receive is the word that his or her “sins are forgiven.” Ask Yourself As you pray through a particular issue of need in your life right now, what are you really seeking? Are you only wanting the resolution of a conflict, the alleviation of pain, the mending of a relationship? Or does God want your eyes on even greater spiritual matters? PART FOUR Reading for Today: Notes: Job 3:25,26 the thing I greatly feared. Not a particular thing but a generic classification of suffering. The very worst fear that anyone could have was coming to pass in Job’s life, and he is experiencing severe anxiety, fearing more. Job 4:7who ever perished being innocent? Eliphaz, recognizing Job’s “reverence” and “integrity” (v. 6), was likely encouraging Job at the outset by saying he wouldn’t die because he was innocent of any deadly iniquity, but must be guilty of some serious sin because he was reaping such anger from God. This was a moral universe and moral order was at work, he thought. He had oversimplified God’s pattern of retribution. This simple axiom, “the righteous will prosper and the wicked will suffer,” does not always hold up in human experience. It is true that plowing and sowing iniquity reaps judgment, so Eliphaz was partially right (Gal. 6:7–9; 1 Pet. 3:12), but not everything we reap in life is the result of something we have sown (2 Cor. 12:7–10). Eliphaz was replacing theology with simplistic logic. To say that wherever there is suffering, it is the result of sowing sin is wrong (Ex. 4:11; John 9:1–3). Psalm 91:14set his love upon Me. God Himself is the speaker in this section (vv. 14–16), and He describes the blessing He gives to those who know and love Him. The word for “love” means a “deep longing” for God or a “clinging” to God. Romans 8:1therefore. The result or consequence of the truth just taught. Normally it marks the conclusion of the verses immediately preceding it. But here it introduces the staggering results of Paul’s teaching in the first 7 chapters: that justification is by faith alone on the basis of God’s overwhelming grace. no condemnation. Occurring only 3 times in the New Testament, all in Romans (5:16, 18), “condemnation” is used exclusively in judicial settings as the opposite of justification. It refers to a verdict of guilty and the penalty that verdict demands. No sin a believer can commit—past, present, or future—can be held against him, since the penalty was paid by Christ and righteousness was imputed to the believer. And no sin will ever reverse this divine legal decision. those…in Christ Jesus. I.e., every true Christian; to be in Christ means to be united with Him. Romans 8:15spirit of bondage…to fear. Because of their life of sin, unregenerate people are slaves to their fear of death (Heb. 2:14, 15) and to their fear of final punishment (1 John 4:18). Spirit of adoption. Not primarily a reference to the transaction by which God adopts us (Eph. 1:5; Gal. 4:5–7), but to a Spirit-produced awareness of the rich reality that God has made us His children, and, therefore, that we can come before Him without fear or hesitation as our beloved Father. It includes the confidence that we are truly sons of God. Abba. An informal, Aramaic term for Father that conveys a sense of intimacy. Like the English terms “Daddy” or “Papa,” it connotes tenderness, dependence, and a relationship free of fear or anxiety (Mark 14:36). What kind of relationship does Satan have with God in the Book of Job? Satan may be God’s sworn enemy, but they are not equals. Satan is a creature; God is the Creator. Satan was an angel unwilling to serve in his exalted role, and he rebelled against God. The continual conflict between Satan and God is illustrated when Satan states that righteous people remain faithful to God only because of what they get. They trust in God only as long as God is nice to them. Satan challenged God’s claims of Job’s righteousness by calling it untested, if not questionable. Apparently Satan was convinced that he could destroy Job’s faith in God by inflicting suffering on him. Satan suffered another defeat as God demonstrated through Job’s life that saving faith can’t be destroyed no matter how much trouble the believer suffers or how incomprehensible and undeserved the suffering seems. After failing to destroy Job, Satan disappears from the story. He remains God’s defeated enemy, still raging against God’s inevitable triumph. GOD BLESS YOU, MY BELOVED ROYAL FAMILY. BLESSED BE LORD CHRIST JESUS OUR KING AND SAVIOR. MAXIMILIANO 08/08/19 Question: "What does it mean that Jesus is our Wonderful Counselor (Isaiah 9:6)?" Answer:When Isaiah wrote his prediction of the coming of the “Wonderful Counselor” (Isaiah 9:6), he was spurring Israel to remember their Messiah was indeed coming to establish His Kingdom (Isaiah 9:7). Isaiah was writing nearly 800 years before Christ. This period of history was tumultuous as the Assyrians were on the march, taking people into captivity by droves. Isaiah’s prophecy gave the people of God a hope they so desperately needed: a Child would be born to fulfill the Davidic Covenant, and He would bear the titles “Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.” The Child was Christ; the prophecy will reach its consummation at Christ’s That Isaiah calls the Messiah the “Wonderful Counselor” indicates the kind of character this coming King has. The word wonderfulin this passage literally means “incomprehensible.” The Messiah will cause us to be “full of wonder.” The word is much weightier than the way it’s used in normal conversation today—we say things are “wonderful” if they are pleasant, lovely, or the least bit likable. Jesus is wonderful in a way that is boggling to the mind. The same word for “wonderful” is used in Judges 13:18 when Manoah, Samson’s father, asked the LORD (in a theophany) what His name was. The angel of the LORD responded, “Why do you ask my name, seeing it is wonderful?” In other words, “Why do you ask my name, since it is beyond your understanding?” Jesus demonstrated His wonderfulness in various ways when He was on the earth, beginning with His conception in the womb of a virgin (Matthew 1:23). He showed He is the “wonderful” One in His power to heal (Matthew 4:23), His amazing teaching (Mark 1:22), His perfect life (Hebrews 4:15), and His resurrection from the dead (Mark 16:6). Jesus taught many wonderful things that are counterintuitive to the human mind: “Blessed are those who mourn” (Matthew 5:4). “Rejoice and be glad” in persecution (Matthew 5:11–12). “Love your enemies, do good to those who hate you” (Luke 6:27). Jesus’ kind of wonderful is awe-inspiring and superior to any other kind, for He is perfect in every way (Matthew 5:48). The second part of the Messiah’s title is the word counselor. In ancient Israel, a counselor was portrayed as a wise king, such as Solomon, giving guidance to his people (1 Kings 4:34; Micah 4:9). Isaiah uses this word again in 28:29 to describe the LORD: “This also comes from the LORD of hosts; he is wonderful in counsel and excellent in wisdom.” Jesus is a wise counselor. “He did not need any testimony about mankind, for he knew what was in each person” (John 2:25). He is able to advise His people thoroughly because He is qualified in ways no human counselor is. In Christ is “hidden all the treasures of wisdom and knowledge” (Colossians 2:3), including the knowledge of all human nature (Psalm 139:1–2). Jesus always knows what we are going through, and He always knows the right course of action (Hebrews 4:15–16). Christ’s position as our Wonderful Counselor means we can trust Him to listen to our problems and guide us in the right direction (Proverbs 3:6). We can be sure He is listening because He told us to pray to Him about our worries (Philippians 4:6; James 1:5). We can be certain He has our best interests at heart because He loves us (1 John 4:19). And His love is so wide and deep (and wonderful) that we cannot fully understand it (Romans 5:8). PART II Question: "Did Jesus speak in tongues?" Answer:The Bible offers no evidence that Jesus spoke in tongues. Many today see “tongues” as some sort of unintelligible, supernatural form of speech. Biblically, the gift of speaking in tongues occurs when someone speaks a language he does not know in order to edify someone who does speak that language (1 Corinthians 14:6). If Christ were going to speak in tongues, it would have been logical for Him to do so at His baptism when “the Spirit descended on him like a dove” (Mark 1:10). We know that, moments after Jesus’ baptism, the Father spoke from heaven in words that all could understand (verse 11), but we have no record of Jesus speaking in tongues on this or any other occasion. Many advocates of today’s tongues movement assume that Jesus musthave spoken in tongues. To bolster their point, they point to passages such as Mark 7:34, in which Jesus “looked up to heaven . . . with a deep sigh,” and Mark 8:12, when Jesus “sighed deeply in his spirit” (ESV). However, a sigh is not the same thing as the supernatural gift of tongues. Anyone can sigh, for any number of reasons, but it is no proof of the Spirit’s power. We have record of Jesus speaking in Aramaic, the commonest language spoken in Israel at that time (see Mark 5:41 and Acts 26:14). Most likely, He was also conversant in Hebrew and Greek, since both of those languages were used as well. But whether or not Jesus ever spoke with supernatural power in another language, the Bible does not say. PART III Question: "What does it mean that Jesus was a little lower than the angels (Psalm 8:5; Hebrews 2:7)?" Answer:Psalm 8:5 is a prophecy about Jesus Christ. As the psalmist reflects on the glory of the Lord, his mind turns to the greatness of God’s creation. He also begins to think about man and asks this question in Psalm 8:4: “What is man that you are mindful of him, and the son of man that you care for him?” (ESV). Then verse 5 reads, “Yet you have made him a little lower than the heavenly beings and crowned him with glory and honor” (ESV). (In the Hebrew text, “heavenly beings” is Elohim, a common name for God; the Septuagint has the word angelos, which means “angel.”) Psalm 8:6 continues, “You have given him dominion over the works of your hands; you have put all things under his feet” (ESV). The psalmist understood from Genesis 1:26–28 that God gave mankind the authority to rule over the created world. The title “son of man” could refer to Adam as the head of the human race. Being created with a human body and given this authority, Adam was made “a little lower” than the angels, yet he was crowned with glory and honor because he was made in the image of God. In Hebrews 2:6–8 the writer quotes Psalm 8:5 and then comments on the totality of creation’s subjection to the “son of man”: “In putting everything in subjection to him, he left nothing outside his control” (ESV). Then the author of Hebrews identifies the “son of man” as Jesus Christ: “But we see him who for a little while was made lower than the angels, namely Jesus, crowned with glory and honor because of the suffering of death, so that by the grace of God he might taste death for everyone” (verse 9, ESV). Applying Psalm 8:5 to Jesus Christ, the writer of Hebrews applies the title “son of man” to Jesus. This stresses the humanity of Christ and his tie to the first Adam and sets Him apart as the greatest example of man. Jesus Christ is really the Second Adam, the new Adam, who has come to deal directly with what the first Adam brought upon mankind and could never defeat, namely death (see 1 Corinthians 15:45). The Gospel of Luke’s theme is that Jesus is the Son of man (see Luke 19:10); Jesus is the Second Adam come to deliver mankind from death, through His cross, burial, and empty tomb. Also, by taking upon Himself sinless flesh in the Incarnation Jesus was made “a little lower than the heavenly beings.” Jesus “made himself nothing by taking the very nature of a servant” when He took on human flesh (Philippians 2:7). The Lawgiver placed Himself in subjection to the Law (Galatians 4:4). He who was rich became poor for our sakes (2 Corinthians 8:9). “The Son of Man did not come to be served, but to serve, and to give his life as a ransom for many” (Matthew 20:28). Angels marvel at the Incarnation and desire to look into the gospel (1 Peter 1:12). Being made a “little lower than the angels” and taking on a body eternally did not in any way diminish the deity of Christ. Jesus never ceased to be God; He simply showed the meekness and condescension of God. After the Incarnation, He was the God-man. As a result of His atoning work on the cross, Jesus was crowned with glory and honor, and He is now seated at the right hand of His heavenly Father (Colossians 3:1). The author of Hebrews points out that Jesus’ humble state was but temporary: “for a little while” He was made lower than the angels (Hebrews 2:7). Jesus is exalted above all angels, and some day every knee will bow at His name and every tongue will confess that Jesus Christ is Lord to the glory of God the Father (Philippians 2:9–11). Believers in Christ will reign with Him in the future, glorious millennium. Christ will subject all things to Himself as the Second Adam. What the first Adam and his descendants failed to accomplish because of our sin (cf. Hebrews 2:8), the last Adam will accomplish, and the curse will be reversed (see Isaiah 65:17–25). All believers will share in Christ’s glory forever, living with Him in His new heaven and new earth. Without Jesus becoming “a little lower” than the angels, there would be no redemption for any of us. Praise the Lord that He humbled Himself to come to us and seek and save the lost (Luke 19:10). PART IV Question: "How can Jesus and the Bible both be the Word of God?" Answer:The phrase “word of God” appears often in the Bible and can have a slightly different meaning depending on context and the Hebrew or Greek word used. John 1:1 says, “In the beginning was the Word. And the Word was with God and the Word was God. He was in the beginning with God.” Here, Wordis a title of the Lord Jesus. The term translated “Word” is logos, which basically means “the expression of a thought.” Logoscan be thought of as the total message of God to man (Acts 11:1; 1 Thessalonians 2:13). Jesus embodied that total message, and that is why He is called the “Logos,” or “Word,” of God (Colossians 1:19; 2:9). Logosis also used many times when referring to the writtenmessage of God (John 17:17; 1 Timothy 4:5; Revelation 1:2; Colossians 1:25). Hebrews 4:12 says, “The word of God is alive and active. Sharper than any double-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart.” Jesus showed a link between the written Word of God and Himself, in that He is the subject of the written Word: “You study the Scriptures diligently because you think that in them you have eternal life. These are the very Scriptures that testify about me” (John 5:39). Another Greek word used for “word” is rhema. Rhemarefers to the actual spoken/written words of God (Hebrews 6:5). When Jesus was being tempted by Satan, He answered, “Man does not live by bread alone, but by every word [rhema] that proceeds from the mouth of God” (Matthew 4:4). We are told in Ephesians 6:17 to “take the helmet of salvation and the sword of the Spirit, which is the word [rhema] of God.” Jesus demonstrated we need the actual recorded words of God to overcome Satan’s attacks. The phrase “word of God” means more than the printed words on a page. God is a communicator and has been speaking into the human realm since the beginning. He speaks through His creation (Psalm 19:1), through ancient prophets (Hosea 12:10; Hebrews 1:1), through the Holy Spirit (John 16:13; Acts 16:6), through Scripture (Hebrews 4:12), and through the Person of His Son, Jesus Christ (John 14:9). We can learn to know God better by seeking to hear Him in every way that He speaks. HAVE A BLESSED DAY!!! 08/07/19 Undaunted Faith "Getting into a boat, Jesus crossed over the sea and came to His own city. And they brought to Him a paralytic lying on a bed. Seeing their faith, Jesus said to the paralytic, ‘Take courage, son; your sins are forgiven’” (Matthew 9:1–2). Christianity’s most distinctive message is the truth that God can forgive sin. The essence of the gospel is that Christ’s atoning death can free people from the penalty of sin. If Jesus can heal diseases and disabilities, He can surely provide cleansing for the consequences of sin. The men who brought the paralytic to the Lord undoubtedly believed this very strongly. Those with crippling disabilities have always had to endure social stigma and neglect. But in the Jewish culture of Jesus’ day and much earlier, the stigma was especially pronounced because everyone believed chronic ailments stemmed directly from someone’s sin. Bildad told Job, “If your sons sinned against Him, then He delivered them into the power of their transgression” (Job 8:4; cf. 4:7; John 9:1–2). The paralytic here likely had the same understanding concerning sin and disease, thus he was determined at any cost to see Jesus for forgiveness and a resultant physical healing. Christ saw the determination of his faith as his friends worked through the crowd to get the paralytic in front of Him. That aggressive approach revealed their hearts of faith. In all his physical ugliness and spiritual neediness, the man threw himself upon Jesus’ mercy. The paralyzed man came to the Lord in true humility and poverty of spirit, which God requires of all seeking hearts (Matt. 5:3). Jesus sometimes healed people of little faith, but He was especially willing to heal those of great faith, as with the men and his friends. Ask Yourself Why does God choose to work through our faith? Why would He want to include our cooperation as part of His healing activity? What might He be requiring of you as He deals with a certain need in your life? REMEMBER ALWAYS That aggressive approach revealed their hearts of faith. (I've had awesome experiences, watching God answer my prayers at the moment that I approached him aggressively with faith. And he walked through my storms and exercises His Providence on me. He has resolved difficult situations for me. One of the many notable experiences: I was in excruciating right shoulder pain from shoulder nerve impingement due to a malpositioned for prosthesis. I was in fear feeling I was going to pass out from so much pain. I cried out to the Lord repeatedly with a loud cry, Jesus please help me! Jesus please help me! Jesus please help me! And believe you me, the pain ceased. My body felt the warmth and this was one way of God revealing to me that He was with me all the time. This in essence, was That aggressive approach revealing my heart of faith.) Hear me out, we don't pray to change God's mind. We communicate giving Him thanks and praises before He even answers our prayers. God answers our prayers in his time. Now, bear in mind that since we are redeemed and he owns us, we are living in God's time. As of now we are tasting and enjoying eternity as our Heavenly Father is eternal. Therefore, whatever we do we do for the honor of glory of God. If it doesn't honor God don't do it because it is a sin. Make the best of your time which is God's time. HAVE A BLESSED DAY!!!! NEVER DOUBT YOUR SALVATION GOD BLESS YOU AND YOUR FAMILY DEARLY AND RICHLY MAXIMILIANO 08/06/19 Question: "What is the significance of Jesus calming the storm?" Answer:The story of Jesus calming the storm is told in the three Synoptic Gospels, Matthew, Mark, and Luke. Jesus had been teaching near the Sea of Galilee. Afterwards, He wanted a respite from the crowds so decided to take a boat with the apostles to the opposite shore where there were no large towns (Mark 4:35–36). The Bible reports not long after they sailed, Jesus fell asleep and a storm arose (Luke 8:23). Here are two important points that reveal the true humanity of Christ: He needed rest and time away from crowds, and He was so exhausted that even the battering of the boat did not awaken Him (Matthew 8:24). These truths should help us realize that Jesus was genuinely human with the same basic needs we all have. Christ’s humanity is part of what qualifies Him to be our merciful intercessor between us and God the Father (Hebrews 2:17). Although the text doesn’t say which apostles were with Christ on the boat, it’s probable that seasoned fishermen (at least four of the twelve) were aboard. These men were quite familiar with the ways of the sea; certainly, this was not their first squall on the Sea of Galilee, which was known for its sudden raging storms. Even these professional fishermen were frightened by this storm, to the point of fearing they would die (Luke 8:24). “The waves were breaking into the boat, so that the boat was already filling. But [Jesus] was in the stern, asleep on the cushion” (Mark 4:37–38). It’s significant that Jesus’ sleep was deep and sound, even through the storm, which was “already filling” the boat. The Bible says the sleep of a believer will be sweet and peaceful because he knows the Lord is with him (Proverbs 3:24; Psalm 4:8). This is why Jesus, when He was awakened, rebuked the disciples with the question “Have you still no faith?” (Mark 4:40). The apostles’ lack of faith reminds us that even those who lived and walked with Jesus, saw His miracles, and heard His message still found it difficult to be 100 percent faith-filled all the time. In that way, the disciples were a lot like us. However, their lack of faith was rebuked—and, by extension, so is ours. If Jesus was able to rescue the apostles from the storm, He is also able to rescue us from the storms of everyday life: sickness, job loss, marriage problems, and even the sting of death (1 Corinthians 15:55). When Jesus “gave orders to go over to the other side” (Matthew 8:18), He knew the storm was coming. He is omniscient (John 2:25); even with a storm brewing, He decided to launch out to sea. The Lord never promised we will never see a storm in life (as a matter of fact, He has told us to expect trouble, John 16:33). Rather, He has promised that He will be with us in the storm. He will never leave His children alone in the midst of trouble; with perseverance they will overcome (Deuteronomy 31:8; James 1:12). This passage not only reveals Jesus' true humanity, but also Jesus’ deity because only God can make the “winds and water obey” (Luke 8:25). With one quick word from Christ, the storm abated and the sea became calm (Mark 4:39). The apostles marveled at this powerful display of Jesus’ supernatural ability over the elements (Luke 8:25). This can be immensely comforting to the Christian in a storm. Faith in Christ is never misplaced. If He can calm the storms of the sea with one word, He can calm the storms of life as well. PART II Question: "How is Jesus greater than all the other great people in history?" Answer:The Bible presents Jesus as greater than all who ever lived before Him and all who will ever come behind Him. Colossians 1 sets out, in no uncertain terms, the doctrine of the supremacy of Christ “in everything” (Colossians 1:18). Ephesians 1:22 says, “God placed all things under his feet and appointed him to be head over everything for the church.” Jesus is greater than all creation.As the creator of all things, He would have to be. Jesus proved His supremacy over creation when He calmed the raging storm (Mark 4:39), multiplied the loaves and fish (Mark 8:6—9), gave sight to the blind (Mark 8:22—25), and walked on water (Mark 6:48). “All things have been created through him and for him” (Colossians 1:16). Jesus is greater than Abraham.Father Abraham was and still is one of the most respected persons in all of history. Both Jews and Muslims look to Abraham as their father and example of piety. Once, as Jesus was talking to the Jews about their lineage, they asked Him, “Are you greater than our father Abraham?” (John 8:53). Jesus’ answer was shocking to them: “Your father Abraham rejoiced at the thought of seeing my day; he saw it and was glad. . . . Very truly I tell you, before Abraham was born, I am!” (John 8:56, 58). Jesus is greater than Jacob.Another patriarch was Jacob, also named “Israel” by God (Genesis 32:28). As Jesus conversed with a woman by Jacob’s Well in Samaria, He told her that He could give her “living water” (John 4:10). Thinking He was referring to some other type of well water, she asked, “Are you greater than our father Jacob?” (verse 12). Jesus replied by contrasting the temporal gift of Jacob with the eternal gift of His own: “Everyone who drinks this water will be thirsty again, but whoever drinks the water I give them will never thirst. Indeed, the water I give them will become in them a spring of water welling up to eternal life” (verses 13–14). Jesus is greater than Moses.There is likely no Old Testament prophet more respected than Moses. He was the lawgiver, the emancipator of Israel, and a worker of miracles. Moses had the unique privilege of speaking to God “face to face, as one speaks to a friend” (Exodus 33:11). Before he died, Moses commanded the Israelites to watch for the coming of another Prophet who would bear some resemblance to Moses: “You must listen to him” (Deuteronomy 18:15). Jesus fulfilled the Law (Matthew 5:17), emancipated us from sin and death (Romans 8:2), and was definitely a worker of miracles (Acts 2:22). Hebrews 3:3 says that “Jesus has been found worthy of greater honor than Moses.” Jesus is greater than David.In Jesus’ day a common title for the Messiah was “Son of David” (see Matthew 9:27). The Jews’ use of this term signified their belief, based on prophecy, that the Messiah would be of David’s lineage (2 Samuel 7:16). In a dialogue in the temple, Jesus quotes Psalm 110:1, pointing out that David calls the Messiah “my Lord” (Matthew 22:45). The Son of David, therefore, is greater than David and has a lineage greater than an earthly line of royalty. Jesus is greater than Solomon.King Solomon was unrivaled in wisdom, wealth, power, and prestige (1 Kings 10:23–24). Monarchs from around the world visited Jerusalem during Solomon’s reign and paid him homage. Yet Jesus said, “Now someone greater than Solomon is here” (Matthew 12:42, NLT). Jesus is greater than Jonah.The prophet Jonah was instrumental in one of the greatest revivals in history. Under his preaching, the whole city of Nineveh repented of their sin and turned to God for mercy. A nation infamous for its idolatry and savagery humbled themselves in God’s eyes and turned from their paganism. Yet Jesus said, “Now someone greater than Jonah is here” (Matthew 12:41, NLT). Jesus is greater than John the Baptist.Jesus said that John the Baptist was “more than a prophet” and “there is no one greater than John” (Luke 7:26, 28). Indeed, John was the final prophet of the Old Testament age, he fulfilled Malachi 3:1, and he evinced a power akin to Elijah’s (Luke 1:17). But how did John view Jesus? His prediction shows who is greater: “One is coming who is mightier than I, and I am not fit to stoop down and untie the thong of His sandals” (Mark 1:7). In other words, John was not even in the same category as Jesus. John baptized with water, but Jesus would baptize with fire (Mark 1:8). Jesus is greater than the temple.The temple in Jerusalem was a glorious place, full of history, meaning, and religious consequence (see Matthew 24:1). Yet Jesus told the Pharisees, “I tell you, there is one here who is even greater than the Temple!” (Matthew 12:6, NLT). The temple was where the nation’s priests interceded with God, and Jesus’ ministry of intercession is far greater (Hebrews 8:6). Jesus is greater than the Sabbath.The sign of the Mosaic Covenant was the keeping of the Sabbath (Ezekiel 20:12), and the Jewish people were scrupulous in maintaining this sign. When Jesus came, He lived under the Law (Galatians 4:4), fulfilled the Law (Matthew 5:17), and showed that “the Son of Man is Lord of the Sabbath” (Matthew 12:8). Jesus is greater than the church.The church is the elect of God who have been called out of the world, redeemed, justified, sanctified, and glorified (Romans 8:30). Eventually, the church will be “a radiant church, without stain or wrinkle or any other blemish, but holy and blameless” (Ephesians 5:27). Yet Christ is greater. He is the Head of the church, which is His body (Colossians 1:18; cf. John 13:16; 15:20). Jesus is greater than the angels.Angels are servants of God, but Jesus is God’s only begotten Son, sitting at the right hand of the Majesty on high (Hebrews 1:3, 5; John 3:16). One day all principalities and powers in heaven and on earth will bow before Christ (Philippians 2:10). Jesus is “as much superior to the angels as the name he has inherited is superior to theirs” (Hebrews 1:4). Jesus’ name is greater than all other names.Jesus, the perfect Man and one and only sacrifice for sin, has been highly exalted. God has given Him “the name that is above every name” (Philippians 2:9). The other names of history—Buddha, Mohammed, Gandhi, Confucius, Krishna, Joseph Smith, and Sun Myung Moon among them—pale to insignificance in the light of the glory of Jesus Christ. It is the name of Jesus that we preach to the ends of the earth, because it is only in His name that salvation is found (Acts 4:12). “In Christ all the fullness of the Deity lives in bodily form” (Colossians 2:9). As the Word of God (John 1:1), Jesus is the fullest possible revelation from God to man. God could not have spoken any more plainly. PART III Question: "What are the basics of Jesus' teaching?" Answer:The basics of Jesus’ teaching are profound yet simple enough for a child to understand; they are spiritual yet relevant to everyday life. Basically, Jesus taught that He was the fulfillment of messianic prophecy, that God requires more than external obedience to rules, that salvation comes to those who believe in Christ, and that judgment is coming to the unbelieving and unrepentant. Jesus Christ taught that everyone needs salvation and that a person’s station in life has no bearing on his or her value to God; Christ came to save people from all walks of life. Neither does anyone’s past sins play a part in his ability to receive forgiveness, and Jesus encouraged His followers to forgive others the same way (Mathew 10:31; 20:16; Luke 7:47). Zacchaeus was a rich tax collector who was undoubtedly despised by everyone in his hometown (Luke 19:7), but Jesus spent time with him. Jesus said, “Today salvation has come to this house” (Luke 19:9). The reason? Zacchaeus had repented of his past sins and pledged to turn over a new leaf (Luke 19:8). “For the Son of Man came to seek and to save the lost,” Jesus said to the critical observers. He didn’t care who that “lost” person was, rich or poor, male or female, beggar or king (Luke 19:10). Everyone needs to be born again (John 3:3). Jesus also taught the way to God is by faith, not through good deeds. He praised faith (Luke 7:9) and challenged those who relied on their works (Matthew 7:22–28). A rich young ruler once asked Jesus, “Good Teacher, what must I do to inherit eternal life?” (Mark 10:17). Jesus responded with a question: “Why do you call me good? No one is good except God alone” (Mark 10:18). Christ was not denying His deity or His own goodness, but He knew this young man didn’t recognize Jesus as the Messiah. In His question, Jesus was pointing out that whatever this man thought made someone “good” was false, because no one can do anythingto make himself good enough to inherit eternal life (John 14:6). The Jewish religious leaders at the time of Christ shared the young ruler’s perspective, teaching that keeping the Law of God could make one acceptable before God. There are scores of people still today who mistakenly think their “good” life and “good” deeds will be enough to get them into heaven. Jesus told this young rich man he must give up all of his wealth and follow Him (Mark 10:21). Jesus said this not because charity makes one righteous but because He knew the young man’s god was money. The young man only thoughthe was keeping the Law; greed was his undoing. He turned away from Jesus in sadness because “he had great possessions” (Mark 10:22). Christ taught that He alone is the source of eternal life. If someone wants to inherit eternal life, he must follow and worship Christ alone (John 6:45–51; 8:31; 10:27; 15:4, 14). At the core of Jesus’ teaching is the good news of the coming of the Kingdom of God. The Kingdom is mentioned over fifty times in the Gospels. Many of Jesus’ parables were about the Kingdom (Matthew 13:3–9; 13:24–30; 13:31–32; 13:33). As a matter of fact, Jesus said He was sent for the purpose of preaching the coming of the Kingdom (Luke 4:43). Jesus taught that the Kingdom of God had begun on earth with His ministry. The proof was evident: in fulfillment of the prophecy of Isaiah 61:1, the blind were made to see, the dead were raised, and sins were forgiven. But Jesus also taught that there is an aspect of the Kingdom that is yet to come (Luke 9:27). His Kingdom is growing and someday will be visibly present (Luke 13:18–21). In what is commonly called “The Lord’s Prayer,” Christ said to pray for God’s Kingdom to come (Matthew 6:10). Jesus taught His followers to remember their calling: they are instruments of God’s grace as they share the good news of Christ’s coming. The more people become subjects of King Jesus, the more His Kingdom is visible to the world. PART IV Question: "Is Jesus the Creator?" Answer:Genesis 1:1 says that “God created the heavens and the earth.” Then, Colossians 1:16 gives the added detail that God created “all things” through Jesus Christ. The plain teaching of Scripture, therefore, is that Jesus is the Creator of the universe. The mystery of the triune God is difficult to understand yet is one of the doctrines revealed in Scripture. In the Bible, both God the Father and Jesus are called Shepherd, Judge, and Savior. Both are called the Pierced One—in the same verse (Zechariah 12:10). Christ is the exact representation of God the Father, having the same nature (Hebrews 1:3). There is some sense in which everything the Father does, the Son and Spirit also do, and vice versa. They are always in perfect agreement at every moment, and all three equal only One God (Deuteronomy 6:4). Knowing that Christ is God and has all the attributes of God aids our understanding of Jesus as the Creator. “In the beginning was the Word, and the Word was with God, and the Word was God” (John 1:1). There are three important things in this passage about Jesus and the Father: 1) Jesus was “in the beginning”—He was present at creation. Jesus had existed eternally with God. 2) Jesus is distinct from the Father—He was “with” God. 3) Jesus is the same as God in nature—He “was God.” Hebrews 1:2 says, “In these last days he has spoken to us by his Son, whom he appointed heir of all things, and through whom also he made the universe.” Christ is the agent of God’s creation; the world was created “through” Him. The Father and the Son had two distinct functions in creation yet worked together to bring about the cosmos. John says, “All things were made through [Jesus], and without [Jesus] was not anything made that was made” (John 1:3, ESV). The apostle Paul reiterates: “There is but one God, the Father, from whom all things came and for whom we live; and there is but one Lord, Jesus Christ, through whom all things came and through whom we live” (1 Corinthians 8:6). The Holy Spirit, the third Person of the Trinity, was also an agent in creation (Genesis 1:2). Since the Hebrew word for “spirit” is often translated as “wind” or “breath,” we can see the activity of all three persons of the Trinity in one verse: “By the word of the LORD the heavens were made, their starry host by the breath of his mouth” (Psalm 33:6). After a thorough study of Scripture, we can conclude that God the Father is the Creator (Psalm 102:25), and He created through Jesus, God the Son (Hebrews 1:2). HAVE A BLESSED DAY!!! 08/05/19 Question: "Did Jesus ever laugh?" Answer:There has long been a notion that Jesus never laughed. Traditionally, paintings of Jesus have tended toward melancholy portrayals of a somber, glum Savior. It is true that Jesus became our Sin-bearer (1 Peter 2:24) and that He “was despised and rejected by mankind, a man of suffering, and familiar with pain” (Isaiah 53:3). Jesus was rejected in His hometown (Mark 6:1–6), He wept at a friend’s graveside (John 11:35), and of course He experienced the cross. However, this does not mean Jesus never had a lighthearted moment or that He never had occasion to laugh. The picture of Jesus that we find in the Gospels is one of a well-rounded, magnetic personality. He carried children in His arms—and what child wants to be around someone who never laughs (Mark 10:16)? He was accused of being toojoyful on occasion (Luke 7:34). He told John’s disciples that it was not a time for mourning (Matthew 9:15). The very fact that we humans have a sense of humor indicates that God does, too, for we are made in His image. (The existence of penguins, platypuses, and puppies also builds a strong case for God’s having a sense of humor!) Jesus, as the Son of God, shares the Father’s attributes, including a sense of humor. As the Son of Man, Jesus shares in the full human experience. We cannot imagine life without laughter; even those in dire circumstances have known seasons of joy. Everyone laughs and appreciates good humor. To say that Jesus never expressed joy through laughter is akin to denying His full humanity. Jesus evinced a sense of humor in His teaching. Jesus’ discussion of the “log” in one’s eye is a purposeful exaggeration—and a lighthearted one at that (Matthew 7:3–5) Also, the incongruous image of a camel going through the eye of a needle contains humor (Matthew 19:24). Jesus encouraged joyful laughter, most famously in the Beatitudes, recorded in Matthew 5 and Luke 6. Jesus said, “Blessed are you who weep now, for you shall laugh.” Jesus spoke of rejoicing in His parables in Luke 15—the lost sheep, the lost coin, and the lost son were all found. The result in each case was great rejoicing. Even more telling is that Jesus told these stories as illustrations of the “joy before the angels of God over one sinner who repents” (Luke 15:10). Jesus had a serious mission to accomplish in this world, but He was not one to be somber all the time. There is no verse in the Bible that says, “Jesus laughed,” but we know that He empathized with us completely and felt all of our emotions. Laughter is part of life, and Jesus truly lived. PART II Question: "What was Jesus' mission? Why did Jesus come?" Answer:Several times in Jesus’ life, He shows that He was a man on a mission. He had a purpose, which He intentionally fulfilled. Even at a young age, Jesus knew that He “must be about [His] Father’s business” (Luke 2:49, KJV). In the last days of His earthly life, Jesus “resolutely set out for Jerusalem,” where He knew He would be killed (Luke 9:51). It could be said that the fundamental mission of Christ’s time on earth was to fulfill God’s plan of saving the lost. Jesus put it this way in Luke 19:10: “The Son of Man came to seek and to save the lost.” Jesus had just been criticized for going to the house of a “sinner.” Jesus responded by affirming His mission was to save people who needed saving. Their reputation for sinfulness was not a reason to avoid them; rather, it was a reason to seek them out. Many times during Christ’s ministry, He sought to forgive those whom the self-righteous leaders of the day shunned. He sought out and saved the woman at the well and the Samaritans of her town (John 4:39–41), the sinful woman with the alabaster jar (Luke 7:37), and even one of His own disciples, Matthew, who had been a tax collector (Matthew 9:9). In Matthew 9, once again Jesus was criticized for “eating with tax collectors and sinners” (verse 11), and once again Jesus responded by stating His mission: “I have not come to call the righteous, but sinners” (verse 13). Jesus’ goal was to save. It was a goal that He reached: “I have brought you glory on earth by finishing the work you gave me to do” (John 17:4). All through the Gospels, we see Jesus call to repentance and forgive the worst of sinners. No one is too sinful to come to Him. In fact, He goes after those who are lost, as the parables of the lost sheep and lost coin show (Luke 15:1–10). In the story of the prodigal son, Jesus teaches that God will always welcome with open arms those who come to Him with a repentant heart (Luke 15:21–22; cf. Isaiah 57:15). Even today, Jesus continues to seek and save those who humbly place their faith in Him (Matthew 11:29; 18:3–4; Revelation 3:20). PART III Question: "What is the significance of Jesus eating with sinners?" Answer:Every culture in the history of the world has had some concept of what God is like. Some have assumed that God is in control of the weather and have made images of a storm god throwing lightning bolts around (Baal worship in Canaan). Some have assumed that God is very powerful, and so they worshiped the most powerful thing they could see, the sun (Ra worship in Egypt). Others have assumed that God is everywhere and therefore have worshiped everything (pantheism in Stoic philosophy). Some have assumed that God is unknowable and have turned to agnosticism or, just to cover their bases, have worshiped “An Unknown God” (Acts 17:23). The problem with each of these assumptions is that they only get part of the picture of who God is. Yes, God is in control of the weather, but He is also in control of so much more. He is powerful, but much more powerful than the sun. He is everywhere, but He also transcends everything. And, thankfully, while there are some things we don’t understand about God, He is knowable. In fact, He has revealed everything we need to know about Him in the Bible. God wantsto be known (Psalm 46:10). Norman Geisler and Frank Turek, in their book I Don't Have Enough Faith to Be an Atheist, state the following: - Truth is discovered, not invented. It exists independent of anyone's knowledge of it. (Gravity existed prior to Newton.) - Truth is transcultural; if something is true, it is true for all people, in all places, at all times. (2+2=4 for everyone, everywhere, at every time.) - Truth is unchanging even though our beliefsabout truth change. (When we began to believe the earth was round instead of flat, the truthabout the earth didn't change, only our beliefabout the earth changed.) Therefore, as we try to ascertain what God is like, we are simply trying to discover truths already there. First, God exists. The Bible never argues for God’s existence; it simply states it. The fact that God isshould be self-evident through the works He has created (Psalm 19:1-6). Genesis 1:1 says, “In the beginning God created the heavens and the earth.” This is a simple yet powerful statement. The universe includes time, space, matter, and energy, so that all discernible elements in the universe came into being by God's decree. Albert Einstein's Theory of General Relativity states that all time, space, and matter had a definite, simultaneous beginning. What has a beginning has a cause. That is the law of causality, and the fact of God easily explains the ultimate cause. God is the creator of all that is, and so we know something else about Him: He is almighty (Joel 1:15), He is eternally self-existent (Psalm 90:2), and He exists above and beyond all of creation (Psalm 97:9). The same God who made all things also controls those things. He is sovereign (Isaiah 46:10). He who creates an item owns it and has power to utilize it as he sees fit. The ultimate cause has ultimate authority. In Isaiah 44:24 God presents Himself as the One “who has made all things, who alone stretched out the heavens, who spread out the earth by myself.” The next verse says that He “overthrows the learning of the wise and turns it into nonsense.” This is obviously a God with power to do as He pleases. God is spirit (John 4:24) and cannot be represented by any created thing; in fact, the attempt to create such a representation is blasphemous (Exodus 4:4-6). God is unchanging (Malachi 3:6). God is all-knowing (1 John 3:20) and all-present (Psalm 139:7-13). He is holy and glorious (Isaiah 6:3). He is just (Deuteronomy 32:4) and will justly judge all sin and unrighteousness (Jude 1:15). The judgment of God highlights another truth about what He is like: He is a moral being. C. S. Lewis, in Mere Christianity, makes the case that, just as there exists observable laws of nature (gravity, entropy, etc.), there are also observable laws of morality. He writes, “First, that human beings, all over the earth, have this curious idea that they ought to behave in a certain way, and cannot really get rid of it. Secondly, that they do not in fact behave in that way. They know the Law of Nature; they break it. These two facts are the foundation of all clear thinking about ourselves and the universe we live in.” Despite varied ideas about what constitutes right and wrong, there is a universal belief that right and wrong exist, and this is a reflection of the God who made us (Genesis 1:26; Ecclesiastes 3:11). When Jesus entered our world, He showed us the Father (John 14:7-9). Through Jesus, we understand that God seeks to save the lost (Luke 19:10). He is compassionate (Matthew 14:14), He is merciful (Luke 6:36), and He is forgiving (Matthew 9:1-8). At the same time, Jesus shows us that God will judge unrepentant sin (Luke 13:5) and that God is angry with those who live falsely and refuse to acknowledge the truth (Matthew 23). Most of all, Jesus showed us that God is love (1 John 4:8). It was in love that God sent His Son into the world (John 3:16). It was in love that Jesus died on the cross for sinners (Romans 5:8). It is in love that He still calls sinners to repentance to experience the grace of God and to be called the children of God (1 John 3:1). PART IV Question: "What does incarnate mean? How was Jesus God incarnate?" Answer:The Latin verb incarnaremeant “to make flesh.” When we say that Jesus Christ is God “Incarnate,” we mean that the Son of God took on a fleshly, bodily form (John 1:14). However, when this happened in the womb of Mary, Jesus’ earthly mother, He did not stop being deity. Although Jesus became fully human (Hebrews 2:17), He retained His status as God (John 1:1, 14). How Jesus is able to be both man and God simultaneously is one of the great mysteries of Christianity but is nevertheless a test of orthodoxy (1 John 4:2; 2 John 1:7). Jesus has two distinct natures, divine and human. “Believe me when I say that I am in the Father and the Father is in me” (John 14:11). The Bible clearly teaches the deity of Christ by presenting His fulfillment of numerous Old Testament prophecies (Isaiah 7:14; Psalm 2:7), His eternal existence (John 1:1–3; John 8:58), His miraculous virgin birth (Luke 1:26–31), His miracles (Matthew 9:24–25), His authority to forgive sin (Matthew 9:6), His acceptance of worship (Matthew 14:33), His ability to predict the future (Matthew 24:1–2), and His resurrection from the dead (Luke 24:36–39). The writer of Hebrews tells us Jesus is superior to angels (Hebrews 1:4–5) and angels are to worship Him (Hebrews 1:6). The Bible also teaches the Incarnation—Jesus became fully human by taking on human flesh. Jesus was conceived in the womb and was born (Luke 2:7), He experienced normal aging (Luke 2:40), He had natural physical needs (John 19:28) and human emotions (Matthew 26:38), He learned (Luke 2:52), He died a physical death (Luke 23:46), and He was resurrected with a physical body (Luke 24:39). Jesus was human in every way except for sin; He lived a completely sinless life (Hebrews 4:15). When Christ took on the form of a human, His nature did not change, but His position did. Jesus, in His original nature of God in spirit form, humbled Himself by laying aside His glory and privileges (Philippians 2:6–8). God can never stop being God because He is immutable (Hebrews 13:8) and infinite (Revelation 1:8). If Jesus stopped being fully God for even a split second, all life would die (see Acts 17:28). The doctrine of the Incarnation says that Jesus, while remaining fully God, became fully man. HAVE A BLESSED DAY!!! 08/04/19 Question: "Was Jesus a prophet?" Answer:Prophets are presented in the Bible as having several functions. First, prophets are spokesmen for God. When the people of Israel asked the prophet Samuel for a king, God told Samuel, “Listen to all that the people are saying to you; it is not you they have rejected, but they have rejected me as their king” (1 Samuel 8:7). Samuel was responsible to relay the Word of God to the people of Israel, and God states that He was the source of Samuel’s authority and words. Thus, Samuel the prophet was God’s representative. Many other passages in the Old Testament have statements such as “the word of the Lord came to. . .” indicating that the source of the message was God and not the prophet (e.g., 2 Samuel 7:4; 2 Kings 20:4; Jeremiah 1:4; Ezekiel 3:16; and the opening verses of Hosea, Joel, Micah, Jonah, and Zephaniah). Similarly, Jesus taught a heavenly message: “My teaching is not my own. It comes from the one who sent me” (John 7:16). He also stated that He spoke “just what the Father has taught me” (John 8:28). In Jesus’ High Priestly Prayer, He says, “I gave them the words you gave me” (John 17:8). Thus, Jesus clearly fulfilled the role of a prophet, as He was a spokesman for God. The second primary function of a prophet in the Bible is what people commonly think of when they hear the term prophecy, and that is foretelling or predicting future events through divine revelation. Foretelling, though not the prophets’ most common task, is another form of their primary role. In speaking on God’s behalf, sometimes the message would include predicting the future. Jesus predicted the future when He told His disciples “that he must go to Jerusalem and suffer many things at the hands of the elders, the chief priests and the teachers of the law, and that he must be killed and on the third day be raised to life” (Matthew 16:21). This prophecy is recorded as fulfilled in all four Gospel accounts (Matthew 27—28; Mark 15—16; Luke 22—24; and John 18—20). Jesus also predicted that, shortly after His ascension, the disciples would receive power at the coming of the Holy Spirit (Acts 1:8). Acts 2 records the fulfillment of the prophecy: the apostles received the Holy Spirit and spoke in languages they did not know to proclaim the gospel to at least fifteen different language groups present in Jerusalem for Pentecost. Thus, Jesus clearly fulfilled the role of a prophet, as He spoke predictively. A third function of some of the prophets was healing and miracles. Moses performed many miracles, including parting the Red Sea (Exodus 14:21–22). Elijah performed a miracle when he called fire down from heaven to burn up a sacrifice (1 Kings 18:36–38). Elisha performed a miracle when he made the ax head float in the water (2 Kings 6:6). All four Gospel accounts record Jesus performing many miracles and healings (e.g., Matthew 8:14–15; Mark 1:40–45; Luke 8:42–48; and John 6:16–21). The title “prophet” is used many times in the Gospels when other people refer to Jesus (Matthew 21:11; Luke 7:16; John 4:19). Jesus also alluded to Himself as a prophet in Mark 6:4. God had told Moses that someday He would send another prophet to Israel, “and I will put my words in his mouth. He will tell them everything I command him” (Deuteronomy 18:18). Jesus was the prophet who fulfilled that prophecy (see Acts 3:22; 7:37). Jesus fulfills all the requirements for a prophet in title, word, and deed. He is the ultimate prophet in that He is the very Word of God Himself (John 1:1). PART II Question: "Did Jesus drink wine/alcohol?" Answer:There is only one group of people who are explicitly told in the Bible to never drink wine/alcohol, and that is the Nazirites (Numbers 6:1–4). Jesus was not a Nazirite; He was a “Nazarene,” a native of the town of Nazareth (Luke 18:37). Jesus never took the Nazirite vow. Christ’s first miracle of turning water into wine at the wedding at Cana almost certainly involved a fermented beverage. According to Jewish wedding tradition, fermented wine was always served at weddings; if Jesus had provided only grape juice, the master of the feast would have complained. Instead, he said the wine was better than what was previously served; it was apparently a “fine” wine (John 2:10–11). The Greek word for “drunk” in John 2:10 is methuo,which means “to be drunken” or intoxicated. It is the same word used in Acts 2:15 where Peter is defending the apostles against accusations of drunkenness. The testimony of the master of the feast is that the wine Christ produced was able to intoxicate. Of course, just because Jesus turned water into wine doesn’t prove that He drank the wine at the wedding, but it would have been normal for Him to do so. What it does prove is that Jesus doesn’t condemn drinking wine any more than He condemns eating bread. Sinful people abuse what is not inherently sinful. Bread and wine are not sinful, but gluttony and drunkenness are (Proverbs 23:2; Ephesians 5:18). In Luke 7:33–44, Jesus said, “For John the Baptist has come eating no bread and drinking no wine, and you say, ‘He has a demon.’ The Son of Man has come eating and drinking, and you say, ‘Look at him! A glutton and a drunkard, a friend of tax collectors and sinners!’” (emphasis added). In verse 33 Jesus is making a contrast between John the Baptist’s “drinking no wine” and His own practice. Jesus goes on to say the religious leaders accused Him (falsely) of being a drunkard. Jesus was never a drunkard, any more than He was a glutton. He lived a completely sinless life (1 Peter 2:22); however, Luke 7 strongly suggests that Jesus did indeed partake of alcoholic wine. The Passover celebration would also have commonly included fermented wine. The Scriptures use the term “fruit of the vine” (Matthew 26:27–29; Mark 14:23–25; Luke 22:17–18). Of course, Christ participated in drinking from the Passover cup (Mark 14:23). All Christians would agree drunkenness is sinful, and Christ Himself warns against it (Luke 12:45). However, a biblical view of wine is that it is given as something to delight in (Psalm 104:14–15). There are plenty of warnings against alcohol abuse, in texts like Proverbs 20:1, because sinful men are more likely to abuse wine than to use it in moderation. Those who try to use Jesus’ probable use of wine to excuse their drunkenness should heed the warning in Luke 12:45. Christians who want to keep a biblical view of drinking wine should either drink in moderation, never to drunkenness, or abstain totally. PART III Question: "What can we learn from Jesus' feeding of the 5,000?" Answer:Aside from the resurrection, the story of Jesus feeding the 5,000 is the only miracle recorded in all four Gospels. Obviously, the Gospel writers considered this a significant miracle. When Christ fed the masses that day, He began with only “five barley loaves and two fish,” borrowed from a boy’s lunch (John 6:9). To feed 5,000 people with five loaves and two fish is indeed miraculous, but the Greek term used in Matthew 14:21 specifies males, and Matthew further emphasizes the point by adding, “Besides women and children.” Many Bible scholars believe the actual number fed that day could have been 15,000—20,000 people. Jesus’ disciples had wanted to send the people away because evening was approaching and they were in a remote place (Matthew 14:15). They knew the people needed to reach surrounding villages soon to buy food, find lodging, etc., or they would likely go hungry (Mark 6:36). But Christ had a better idea: “You give them something to eat” (Matthew 14:16). At this point, the disciples should have recalled the many miracles they had seen Jesus do. Perhaps some of them did, but Andrew asked, “What are [five loaves and two fish] for so many?” (John 6:9). And Philip exclaimed, “It would take more than half a year’s wages to buy enough bread for each one to have a bite!” (verse 7). Jesus called for the bread and fish to be brought to Him (Matthew 14:18). He then gave thanks for the meal, broke the bread, and gave it to His disciples to give to the crowd. Amazingly, the entire multitude was fed with that small meal. Jesus provided “as much as they wanted” (John 6:11), and “they all ate and were satisfied” (Matthew 14:20). Christ did not just meet the need; He lavished them with so much food that there were “twelve baskets full of broken pieces and of the fish” left over (Mark 6:43). God will shatter the pint-sized expectations of what His followers can do if they would learn to bring Him what they have already been given. “Little is much when God is in it.” When Christians are willing to offer their lives sacrificially, relinquishing their hold on whatever God has given them in terms of time, money, talents, etc., God will use these ordinary things to create extraordinary things. Christians must never believe their resources are too little to serve God. God delights in taking a humble, seemingly insignificant person and using him or her for His glory (see 1 Corinthians 1:27). Philip’s mind immediately ran to the cost of the project. He quickly calculated how many man-hours of work it would take to feed all those people; he saw the task as impossible because he approached it as if everything depended on his own work. Jesus’ approach was different. Jesus bypassed all human effort and did the impossible. It’s “‘not by might nor by power, but by my Spirit,’ says the LORD Almighty” (Zechariah 4:6). It is noteworthy that Jesus fed the people through the agency of His disciples. He could have simply snapped His fingers and caused everyone present to have a meal, but He didn’t. Instead, He “gave . . . to his disciples to distribute to the people” (Mark 6:41). In this way, the disciples had to trust the Lord for everything they distributed. They could only give as they received. Philip, Andrew, and the rest were put in a position of total dependence upon the Lord for the supply. God still uses people the same way today. Christians should also be reminded that their problems are never too large (the “many” of John 6:9) for God to handle. Surely, Andrew was wondering, “What good are we going to do with only five loaves and two fish?” Of course, theoretically, believers know God can easily multiply whatever He wants, to feed as many people as He wants—He is God. The problem comes when we are faced with a practical outworking of the theory; we tend to doubt that God will wantto meet ourneed. There is a foreshadowing of Christ’s miracle in the life of Elisha in 2 Kings. Elisha told his servant to feed the people gathered there, although there was not enough food for the hundred men. One of the men said, “How can I set this before a hundred men?” (2 Kings 4:42–43) In the end, however, the men not only had enough to eat, but “they ate and had some left” (2 Kings 4:44). Isn’t that just like God? He says He will do more than provide for His people; He will give an abundance (Psalm 132:15). Christians must bring their lives to God in a spirit of obedience and sacrifice, no matter how insignificant they may think their gifts or talents are (Romans 12:1). When doing so, expect God to do far beyond what can be imagined (Ephesians 3:20). Also, Christians should trust that God not only wants to meet the needs of His children, but He wants to lavish His children with spiritual blessings, even to overflowing (Psalm 23:5) PART IV Question: "What does 'Christ' mean?" Answer:To the surprise of some, “Christ” is not Jesus’ last name (surname). “Christ” comes from the Greek word Christos, meaning “anointed one” or “chosen one.” This is the Greek equivalent of the Hebrew word Mashiach, or “Messiah.” “Jesus” is the Lord’s human name given to Mary by the angel Gabriel (Luke 1:31). “Christ” is His title, signifying Jesus was sent from God to be a King and Deliverer (see Daniel 9:25; Isaiah 32:1). “Jesus Christ” means “Jesus the Messiah” or “Jesus the Anointed One.” In ancient Israel, when someone was given a position of authority, oil was poured on his head to signify his being set apart for God’s service (e.g., 1 Samuel 10:1). Kings, priests, and prophets were anointed in such fashion. Anointing was a symbolic act to indicate God’s choosing (e.g., 1 Samuel 24:6). Although the literal meaning of anointedrefers to the application of oil, it can also refer to one’s consecration by God, even if literal oil is not used (Hebrews 1:9). There are hundreds of prophetic passages in the Old Testament that refer to a coming Messiah who would deliver His people (e.g., Isaiah 61:1; Daniel 9:26). Ancient Israel thought their Messiah would come with military might to deliver them from decades of captivity to earthly kings and pagan nations. But the New Testament reveals a much better deliverance provided by Jesus the Messiah—a deliverance from the power and penalty of sin (Luke 4:18; Romans 6:23). The Bible says Jesus was anointed with oil on two separate occasions by two different women (Matthew 26:6–7; Luke 7:37–38), but the most significant anointing came by way of the Holy Spirit (Acts 10:38). Jesus’ title of “Christ” means He is God’s Anointed One, the One who fulfills the Old Testament prophecies, the Chosen Savior who came to rescue sinners (1 Timothy 1:15), and the King of kings who is coming back again to set up His Kingdom on earth (Zechariah 14:9). HAVE A BLESSED DAY!!! 08/03/19 Question: "How long was Jesus on the cross?" Answer:Jesus was on the cross for about six hours. “The chief priests, the teachers of the law and the elders mocked him. ‘He saved others,’ they said, ‘but he can’t save himself! He’s the king of Israel! Let him come down now from the cross, and we will believe in him. He trusts in God. Let God rescue him now if he wants him, for he said, “I am the Son of God”’” (Matthew 27:41–43). Crucifixion was a method the ancient Roman Empire used to carry out the death penalty for those found guilty of a capital offense. Crucifixion was usually reserved for slaves, foreigners, insurrectionists, and those guilty of the vilest crimes. The Jewish theocrats, in order to eliminate Jesus and maintain their power, devised a plan to convince Roman authorities that Jesus must be killed (Mark 14:1; cf. John 19:12; 19:15). The Jewish leaders accused Christ of encouraging rebellion and proclaiming Himself as King. This charge of insurrection is how Jesus ended up on a Roman cross rather than being stoned to death, the ancient Jewish method of execution. Crucifixion was designed not only to kill but to dissuade others from criminal actions. Victims of crucifixion were to be humiliated, often left to hang completely naked. The cross carried a stigma, and Jewish Law said it brought a curse (Galatians 3:13; 5:11). The term excruciatingliterally means “out of crucifying”; crucifixion was an “excruciating” way to die because it was a very slow and painful means to death. Depending on the circumstance, some people could live for days after being nailed to a cross. Answering the question of how long Jesus was on the cross is complicated by the fact that two systems of marking time are used in the Gospels. Matthew, Mark, and Luke use the Jewish system of marking time. John uses the Roman system. Using the Jewish system, Mark says, “They crucified him and divided his garments among them, casting lots for them, to decide what each should take. And it was the third hour when they crucified him” (Mark 15:24–25, ESV). According to this, Christ’s crucifixion began at 9:00 A.M. Also using the Jewish system of marking time, Matthew says that “from the sixth hour there was darkness over all the land until the ninth hour” (Matthew 27:45, ESV). That is, the darkness lasted from 12:00 noon to 3:00 P.M. This was Jesus’ final three hours on the cross. At the end of that time, “when Jesus had cried out again in a loud voice, he gave up his spirit” (Matthew 27:50). After that a Roman soldier made sure of His death (John 19:34), and Jesus’ body was taken down. Jesus had been on the cross from approximately 9:00 A.M. until 3:00 P.M., a total of six hours. John adds the detail that Jesus’ trial before Pontius Pilate was taking place, according to Roman time, “about the sixth hour” (John 19:14, ESV). Since the Romans started counting their hours at midnight, the “sixth hour” would start at 6:00 A.M. So, using the Roman system: “about the sixth hour” = about 6:00 A.M. Jesus is sentenced by Pilate. Then, using the Jewish system: “the third hour” = 9:00 A.M. The crucifixion begins. “the sixth hour” = 12:00 P.M. (noon). Darkness begins. “the ninth hour” = 3:00 P.M. Jesus dies. Putting it all together, Jesus’ trial ended about 6:00 A.M. His crucifixion began about three hours later, and He died about six hours after that. PART II Question: "How long was Jesus on the cross?" Answer:Jesus was on the cross for about six hours. “The chief priests, the teachers of the law and the elders mocked him. ‘He saved others,’ they said, ‘but he can’t save himself! He’s the king of Israel! Let him come down now from the cross, and we will believe in him. He trusts in God. Let God rescue him now if he wants him, for he said, “I am the Son of God”’” (Matthew 27:41–43). Crucifixion was a method the ancient Roman Empire used to carry out the death penalty for those found guilty of a capital offense. Crucifixion was usually reserved for slaves, foreigners, insurrectionists, and those guilty of the vilest crimes. The Jewish theocrats, in order to eliminate Jesus and maintain their power, devised a plan to convince Roman authorities that Jesus must be killed (Mark 14:1; cf. John 19:12; 19:15). The Jewish leaders accused Christ of encouraging rebellion and proclaiming Himself as King. This charge of insurrection is how Jesus ended up on a Roman cross rather than being stoned to death, the ancient Jewish method of execution. Crucifixion was designed not only to kill but to dissuade others from criminal actions. Victims of crucifixion were to be humiliated, often left to hang completely naked. The cross carried a stigma, and Jewish Law said it brought a curse (Galatians 3:13; 5:11). The term excruciatingliterally means “out of crucifying”; crucifixion was an “excruciating” way to die because it was a very slow and painful means to death. Depending on the circumstance, some people could live for days after being nailed to a cross. Answering the question of how long Jesus was on the cross is complicated by the fact that two systems of marking time are used in the Gospels. Matthew, Mark, and Luke use the Jewish system of marking time. John uses the Roman system. Using the Jewish system, Mark says, “They crucified him and divided his garments among them, casting lots for them, to decide what each should take. And it was the third hour when they crucified him” (Mark 15:24–25, ESV). According to this, Christ’s crucifixion began at 9:00 A.M. Also using the Jewish system of marking time, Matthew says that “from the sixth hour there was darkness over all the land until the ninth hour” (Matthew 27:45, ESV). That is, the darkness lasted from 12:00 noon to 3:00 P.M. This was Jesus’ final three hours on the cross. At the end of that time, “when Jesus had cried out again in a loud voice, he gave up his spirit” (Matthew 27:50). After that a Roman soldier made sure of His death (John 19:34), and Jesus’ body was taken down. Jesus had been on the cross from approximately 9:00 A.M. until 3:00 P.M., a total of six hours. John adds the detail that Jesus’ trial before Pontius Pilate was taking place, according to Roman time, “about the sixth hour” (John 19:14, ESV). Since the Romans started counting their hours at midnight, the “sixth hour” would start at 6:00 A.M. So, using the Roman system: “about the sixth hour” = about 6:00 A.M. Jesus is sentenced by Pilate. Then, using the Jewish system: “the third hour” = 9:00 A.M. The crucifixion begins. “the sixth hour” = 12:00 P.M. (noon). Darkness begins. “the ninth hour” = 3:00 P.M. Jesus dies. Putting it all together, Jesus’ trial ended about 6:00 A.M. His crucifixion began about three hours later, and He died about six hours after that. PART III Question: "Where does the saying 'He is risen; He is risen, indeed' come from?" Answer: A traditional Easter greeting in the Western church is the exclamation “He is risen!” and the traditional response is “He is risen, indeed!” The words are sometimes accompanied by the exchange of three kisses on alternate cheeks, depending on the church. In the Orthodox and Catholic churches, the greeting is called the “Paschal greeting” and is a very old custom. The greeting is ultimately based on Luke 24:34. Translations throughout church history, from the Latin Vulgate (c. AD 400) to the ESV (2001) have translated this verse nearly identically: “The Lord has risen indeed, and has appeared to Simon!” (ESV). Exactly how the saying became a standard greeting in the church is not known, although there are various theories regarding how it came into common usage. We do know that, at first, the greeting was more common in Eastern and Byzantine liturgies than in the Western church. There is a tradition in the Eastern Orthodox Church that the saying was made popular by Mary Magdalene when she supposedly addressed Emperor Tiberius in Rome with the words “Christ is risen.” Using this address should be more than an empty tradition. The words “He is risen!” remind us of the joyous news we celebrate at Easter, that Jesus’ death was not in vain, and that He has the power to overcome death. Saying “He is risen!” allows us to share this incredible truth with each other. The resurrection of Christ gives us hope for salvation and for our own resurrection and eternal life. PART IV Question: "Did Jesus have a tattoo (Revelation 19:16)?" Answer:In John’s vision of the Battle of Armageddon, he sees Jesus riding from heaven on a white horse, waging war against the beast’s evil forces. Revelation 19:16 includes this description of Jesus: “On his robe and on his thigh he has this name written: king of kings and lord of lords.” Some people have read this verse and concluded that Jesus has a tattoo on His thigh—and, therefore, tattoos are good and proper for all followers of Christ today. However, Jesus was, and is, a Jew. The Jewish Law warns, “Do not cut your bodies for the dead or put tattoo marks on yourselves. I am the LORD” (Leviticus 19:28). Jesus, as an obedient Jew, bound by Mosaic Law, would not take a tattoo. Jesus came to Earth to fulfill the Mosaic Law, not violate it (Matthew 5:17). So then, what does it mean that on Jesus’ robe and on His thigh He has “King of Kings and Lord of Lords” written? The book of Revelation is filled with symbolism, and the description in Revelation 19:16 is symbolic. In the same passage, Jesus’ eyes are said to be “like blazing fire” (verse 12), His robe is soaked in blood (verse 13), and there’s a sword coming out of His mouth (verse 15). Obviously, none of these descriptions are literal; the name written on Jesus’ thigh is probably figurative, too. The mention of the name being written on His robe andHis thigh could very well mean that the words were not on His skin at all; rather, they were written on the part of His robe that covered His thigh. In ancient times, a king or noble would often have his title or honorific woven into his garments and engraved upon his blade, its hilt, or its scabbard. Given that the scabbard would hang from a band at the waist, the words on the scabbard would fall at roughly thigh level. This would be a reasonable explanation, given that Jesus would never violate Levitical law by taking a tattoo. Another possibility is that Christ is pictured as wearing a banner, or a sash, which extends from shoulder to thigh, and it is on this banner that “King of Kings and Lord of Lords” is written. In any case, it does not seem that Jesus has an actual tattoo. The best way to confirm the truth of the matter is to be with Jesus when He returns to wage war upon those who have taken the mark of the beast. You can see for yourself. Please read our Got Eternal Life page and see how to be saved and receive eternal life. HAVE A BLESSED DAY!!! 08/02/19 Your Present Deliverance "Obtaining as the outcome of your faith the salvation of your souls" (1 Pet. 1:9). Your present deliverance sets you free from the penalty and power of sin. In 1 Corinthians 1:18 Paul says that "the word of the cross is to those who are perishing foolishness, but to us who are being saved it is the power of God" (emphasis added). That emphasizes the marvelous reality of the believer's present deliverance from sin. Peter stressed the same truth in 1 Peter 1:8, where he says that believers obtain as the outcome of their faith the salvation of their souls. The Greek word translated "obtaining" in 1 Peter 1:18literally means "presently receiving for yourselves." It speaks of obtaining something that is due you as a result of your faith in Christ. "Outcome of your faith" refers to the logical result or end of faith. "Souls" speaks of the whole person. The entire verse could be translated, "You rejoice because you have and continue to hold onto the logical result of your proven faith—your ongoing deliverance from sin." You need ongoing deliverance because sin is an ongoing problem. You have new life in Christ, are a new creature in Him, and are no longer a slave to the penalty and power of sin, but you're not yet fully glorified. Consequently you're still subject to sin's influence. Paul personalized that struggle in Romans 7, where he says, "The good that I wish, I do not do; but I practice the very evil that I do not wish. . . . I find then the principle that evil is present in me, the one who wishes to do good. . . . Wretched man that I am! Who will set me free from the body of this death?" (vv. 19, 21, 24). The victory comes in verse 25, which says, "Thanks be to God through Jesus Christ our Lord!" Jesus is the Great Deliverer, through whom you have victory over sin, death, and hell. That's the last spiritual privilege in Peter's brief list, but it's by no means the least. As you love and trust Him, you'll know the joy of present deliverance. Suggestions for Prayer Praise the Lord for your deliverance from sin's bondage. For Further Study Review all the spiritual privileges and sources of Christian joy we've discussed this month. Keep them fresh in your mind as you face the challenges of each new day. HAVE A BLESSED DAY!!!! NEVER DOUBT YOUR SALVATION GOD BLESS YOU AND YOUR FAMILY DEARLY AND RICHLY MAXIMILIANO 08/01/19 Question: "Where is Jesus now? Is Jesus in heaven?" Answer:According to Mark 16:19 and 1 Peter 3:22, Jesus is in heaven right now at the right hand of God the Father. Luke 24:51 and Acts 1:9-11 describe the bodily ascension of Jesus, which occurred 40 days after His resurrection. Jesus had told His disciples that He was going to prepare a place for them and for all believers (John 14:2–3). It is plain from Scripture that Jesus’ ascension was a literal and bodily return to heaven. He rose up from the ground gradually and was received into a cloud while His disciples and other astonished onlookers gazed in wonder. Then two angels appeared and promised Christ’s return “in just the same way that you have watched Him go” (Acts 1:11). This marked the end of the human limitations Jesus had during His earthly ministry. Some of the attributes He possessed as God had been temporarily suspended, but now the suspension was over. His heavenly glory returned—a glimpse of which was seen at the Transfiguration (Matthew 17:1–9). King David said in the Spirit, “The LORD says to my lord: ‘Sit at my right hand until I make your enemies a footstool for your feet’” (Psalm 110:1). This verse literally says, “Yahwehsays to Adonai.” This is a remarkable conversation between two Persons of the Godhead. In Matthew 22:43–45, Jesus applies this psalm to Himself, claiming that He is more than the son of David, but that He is David’s Lord. Jesus’ place is at the right hand of God, the place of divine honor. Other passages that indicate Jesus’ presence in heaven are Matthew 26:64; Luke 22:69; Ephesians 1:20; Colossians 3:1; Hebrews 12:2; and Revelation 5:7. Also Stephen, just before he died, had a vision in which he “looked up to heaven and saw the glory of God, and Jesus standing at the right hand of God” (Acts 7:55). So, biblically, Jesus is in an actual place called heaven, a place of glory where God dwells with His angels and redeemed children. In another sense, Jesus is also with us here, in this world. Jesus, being God, has all of the attributes of God, including omnipresence. So, Jesus and the Father and the Holy Spirit are everywhere and not just “in heaven.” As Solomon said in 2 Chronicles 2:6, “The heavens, even the highest heavens, cannot contain him.” PART II Question: "Knowing Jesus vs. knowing about Jesus - what is the difference?" Answer:Fan magazines help us answer this question. Adoring fans of movie, TV, music, or sports stars buy thousands of dollars’ worth of information, photos, and juicy tidbits. After poring over such material, the fans feel as if they really know their heroes. But do they? They may know certain facts about their chosen hero. They may be able to cite birth date, favorite color, and childhood pets, but, if they were to meet that person face to face, what would the hero say? Does the fan really know the hero? Jesus responded to this question in Matthew 7:21–23: “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only the one who does the will of my Father who is in heaven. Many will say to me on that day, ‘Lord, Lord, did we not prophesy in your name and in your name drive out demons and in your name perform many miracles?’ Then I will tell them plainly, ‘I never knew you. Away from me, you evildoers!’" There were people in Jesus' day who thought they were friends of His because they knew the Law, made strict rules for themselves (and for others), and listened to His teaching. They followed Him, applauded the miracles, and liked some of what He said. But Jesus calls them “evildoers” and states, “I never knew you.” Today there are thousands who know aboutJesus—that is, they know some facts about Him, commit Bible verses to memory, and perhaps attend church regularly. But they have never allowed the facts to become their personal reality. They hold knowledge in their heads without allowing the truth to penetrate their hearts. Jesus explained the problem: “These people honor me with their lips, but their hearts are far from me. They worship me in vain; their teachings are merely human rules" (Matthew 15:8–9; Mark 7:6). We easily substitute religion for a real relationship with Jesus. We often think that, if we are doing “Christian things,” that's all that counts. We can appreciate the facts of Jesus' death and resurrection, but until we have made Him our Lord, the facts do us no good (John 3:16–18; Acts 10:43; Romans 10:9). There is a difference between intellectual assent and saving faith. Knowing Jesus means we have accepted His sacrifice on our behalf (2 Corinthians 5:21). We ask Him to be the Lord of our lives (John 1:12; Acts 2:21). We identify with Him in His death and consider our old selves to have died with Him (Colossians 3:3; Romans 6:2, 5; Galatians 6:14; 2:20). We accept His forgiveness and cleansing from sin and seek to know Him in intimate fellowship through His Holy Spirit (John 17:3; Philippians 3:10; 1 John 2:27). When we repent of our sin and surrender our lives to Him, Jesus gives us the Holy Spirit (Acts 2:38; John 14:26; 16:13). The Holy Spirit comes to live inside us, changing us forever (1 Corinthians 6:19; 1 John 3:9). The facts we know about Jesus come alive as we get to know Him personally. Let’s say you’ve read that your favorite movie star has green eyes and a dimple in her chin. Those traits are merely facts on paper until you meet her face to face. Then, suddenly, those green eyes are looking at you, and the dimple springs to her chin when she smiles. She tells you about her day, her fears, and her inner thoughts. You may recall that you had heard those facts before, but now you are experiencing them. You knew abouther before, but now you know her. The abstract has become concrete. Things you thought you knew start to make sense as you enter into a relationship. Jesus is a Person. To know Him is to enter into a relationship. The greatest commandment is to "love the Lord your God with all your heart, soul, mind, and strength" (Matthew 22:37; Mark 12:30; Luke 10:27). It's hard to love someone you don't know. Loving Him starts with surrendering to His plan for your life. That's what it means to make Him Lord (Matthew 6:33; Romans 10:9–10; Psalm 16:8). The nature of God is so vast and complex that no human being can fully know everything there is to know about Him. But life is about continually seeking Him, learning more about Him, and enjoying His fellowship (Jeremiah 29:13; Philippians 3:8). PART III Question: "What does it mean that Jesus loves the little children?" Answer:The famous children’s hymn “Jesus Loves the Little Children” was written by C. Herbert Woolston (1856—1927). The tune for the hymn was composed by George F. Root and originally had the title “Tramp, Tramp, Tramp, the Boys Are Marching.” The lyrics are familiar to many: Jesus loves the little children All the children of the world Red and yellow Black and white They are precious in His sight. Jesus loves the little children Of the world. The second and third verses use the same structure, but swap out “Jesus loves the little children” for “Jesus died for all the children” and then “Jesus rose for all the children.” Modern versions read, “Ev'ry color, ev'ry race, all are cover'd by His grace” instead of “Red and yellow, black and white. They are precious in His sight.” The Bible supports the concept communicated by this children’s hymn. In fact, the Bible records several instances when Jesus interacted with children and treated them with love. According to these passages, Jesus values children and took the time to bless them individually. One of the most well-known accounts of Jesus loving the little children is found in Mark 10:13–14, 16: “People were bringing little children to Jesus for him to place his hands on them, but the disciples rebuked them. When Jesus saw this, he was indignant. He said to them, ‘Let the little children come to me, and do not hinder them, for the kingdom of God belongs to such as these.’ . . . And he took the children in his arms, placed his hands on them and blessed them.” Jesus also healed many children throughout His earthly ministry—healing them from disease (John 4:46–52), casting out demons (Mark 7:24–30; 9:14–27), and raising at least one child from the dead (Luke 8:40–56). Jesus clearly taught that He wants each of us to have the humility of children: “He called a little child to him, and placed the child among them. And he said: ‘Truly I tell you, unless you change and become like little children, you will never enter the kingdom of heaven. Therefore, whoever takes the lowly position of this child is the greatest in the kingdom of heaven’” (Matthew 18:2–4). What does this mean? Jesus is talking about humility. Jesus is exhorting us to seek the humility of a child—to have a faith destitute of ambition, pride, and haughtiness. Children are teachable, and we should be, too. The Bible is clear, Jesus loves the little children of the world. PART IV Question: "How did Jesus interact with children?" Answer:Scripture records few instances of Jesus interacting with children, but in each one we see Jesus treat the children with kindness and love, therefore showing how much He values them. Probably the most well-known account of Jesus interacting with children is found in Mark 10: “People were bringing little children to Jesus for him to place his hands on them, but the disciples rebuked them. When Jesus saw this, he was indignant. He said to them, ‘Let the little children come to me, and do not hinder them, for the kingdom of God belongs to such as these.’ . . . And he took the children in his arms, placed his hands on them and blessed them” (verses 13–14, 16). Here Jesus not only welcomes the children into His presence but also blesses each one individually. The Bible records that many parents, knowing Jesus’ love for children and His ability to perform miracles, brought their ailing children to Jesus to be healed. These healings included curing diseases (John 4:46–52) and casting out demons (Mark 7:24–30; 9:14–27). Jesus also raised at least one child from the dead, as related in the story of Jairus’s daughter (Luke 8:40–56). Over the course of His ministry, Jesus often presented children as an example of the type of faith adults are to have. When Jesus blessed the children, He told His disciples, “Truly I tell you, anyone who will not receive the kingdom of God like a little child will never enter it” (Mark 10:15). In another instance, when the disciples were fighting about who would be the greatest in God’s kingdom, Jesus brought a child to stand in their midst. He then chided His disciples: “Truly I tell you, unless you change and become like little children, you will never enter the kingdom of heaven. Therefore, whoever takes the lowly position of this child is the greatest in the kingdom of heaven” (Matthew 18:2–4). According to Jesus, the qualities of children that are worthy of emulation are humility and simple acceptance. Jesus wants each of us to possess a childlike faith; that is, a pure, unassuming, and humble faith. This straightforward type of faith allows us to receive God’s gift of salvation without pretention or hypocrisy. It allows us to believe unswervingly that God is who He says He is. Like children who rely on their parents’ provision for daily needs, we should humbly depend on our Heavenly Father for provision in both the spiritual and physical realms. HAVE A BLESSED DAY! 07/31/19 Enjoying Fellowship with Christ "Though you have not seen Him, you love Him, and though you do not see Him now, but believe in Him, you greatly rejoice with joy inexpressible and full of glory" (1 Pet. 1:8). Fellowship with Christ is built on love, trust, and obedience. The recipients of 1 Peter, like us, had never seen Christ but they enjoyed fellowship with Him just the same. And their fellowship was genuine because it was marked by love, trust, and obedience. The love Peter speaks of in 1 Peter 1:8 isn't shallow emotionalism or sentimentality. It's the love of the will— the love of choice. His readers had chosen to love Christ despite never having seen Him physically. Such love is marked by obedience, as Jesus affirms in John 14: "If you love Me, you will keep My commandments. . . . He who does not love Me does not keep My words" (vv. 15, 24). To have fellowship with Christ is to love and obey Him. Another element of fellowship is trust. After hearing reports about Christ's resurrection, the disciple Thomas declared that he would trust Jesus only after seeing and touching Him. Jesus honored his wishes, saying, "Reach here your finger, and see My hands; and reach here your hand, and put it into My side; and be not unbelieving, but believing" (John 20:27). But then Jesus said, "Because you have seen Me, have you believed? Blessed are they who did not see, and yet believed" (v. 29). We as Christians are among those who believe in Christ, not having seen Him. The result of loving and trusting Christ is "joy inexpressible and full of glory" (1 Pet. 1:8). This joy is something beyond the ability of speech and thought to convey. That's obvious even on the human level—as evidenced by the thousands of songs that have attempted to communicate the joy of being in love. "Full of glory" refers to the divine element in Christian joy. It's a supernatural endowment bestowed and energized by the Holy Spirit (Gal. 5:22). Enjoying fellowship with Christ is one of the supreme privileges of your Christian life. Strengthen and enrich that fellowship by learning the Word and relying on the Spirit. As you do, you will learn to love and trust Christ more deeply. Suggestions for Prayer Ask God to teach you how to love and trust Him more faithfully. Thank Him for the joy that comes as you do. For Further Study Memorize Matthew 22:37. HAVE A BLESSED DAY!!!! NEVER DOUBT YOUR SALVATION GOD BLESS YOU DEARLY AND RICHLY MAXIMILIANO 07/30/19 Question: "What is the Passover Lamb? How is Jesus our Passover Lamb?" Answer:The Passover lamb was the animal God directed the Israelites to use as a sacrifice in Egypt on the night God struck down the firstborn sons of every household (Exodus 12:29). This was the final plague God issued against Pharaoh, and it led to Pharaoh releasing the Israelites from slavery (Exodus 11:1). After that fateful night, God instructed the Israelites to observe the Passover Feast as a lasting memorial (Exodus 12:14). God instructed every household of the Israelite people to select a year-old male lamb without defect (Exodus 12:5; cf. Leviticus 22:20-21). The head of the household was to slaughter the lamb at twilight, taking care that none of its bones were broken, and apply some of its blood to the tops and sides of the doorframe of the house. The lamb was to be roasted and eaten (Exodus 12:7-8). God also gave specific instructions as to how the Israelites were to eat the lamb, “with your cloak tucked into your belt, your sandals on your feet and your staff in your hand” (Exodus 12:11; cf. Ephesians 6:14). In other words, they had to be ready to travel. God said that when He saw the lamb’s blood on the doorframe of a house, He would “pass over” that home and not permit “the destroyer” (Exodus 12:23) to enter. Any home without the blood of the lamb would have their firstborn son struck down that night (Exodus 12:12-13). The New Testament establishes a relationship between this prototypical Passover lamb and the consummate Passover Lamb, Jesus Christ (1 Corinthians 5:7). The prophet John the Baptist recognized Jesus as “the Lamb of God” (John 1:29), and the apostle Peter links the lamb without defect (Exodus 12:5) with Christ, whom he calls a “lamb without blemish or defect” (1 Peter 1:19). Jesus is qualified to be called One “without blemish” because His life was completely free from sin (Hebrews 4:15). In Revelation, John the apostle sees Jesus as “a Lamb, looking as if it had been slain” (Revelation 5:6). Jesus was crucified during the time that the Passover was observed (Mark 14:12). The Bible says believers have symbolically applied the sacrificial blood of Christ to their hearts and thus have escaped eternal death (Hebrews 9:12, 14). Just as the Passover lamb’s applied blood caused the “destroyer” to pass over each household, Christ’s applied blood causes God’s judgment to pass over sinners and gives life to believers (Romans 6:23). As the first Passover marked the Hebrews’ release from Egyptian slavery, so the death of Christ marks our release from the slavery of sin (Romans 8:2). As the first Passover was to be held in remembrance as an annual feast, so Christians are to memorialize the Lord’s death in communion until He returns (1 Corinthians 11:26). The Old Testament Passover lamb, although a reality in that time, was a mere foreshadowing of the better and final Passover Lamb, Jesus Christ. Through His sinless life and sacrificial death, Jesus became the only One capable of giving people a way to escape death and a sure hope of eternal life (1 Peter 1:20-21). PART II Question: "If Jesus is our atonement, why did He die at Passover instead of the Day of Atonement?" Answer:Every one of the Old Testament sacrifices typified Christ. The Passover, or paschal, sacrifice was a type of the Lord Jesus Christ as the Lamb of God. The paschal lamb was to be a male, without spot and blemish, and not a bone was to be broken. Jesus fulfilled this picture perfectly. As the Israelites applied the blood of the sacrifice in faith, so we today apply the spotless blood of Christ to the “doorposts” of our hearts. In all these ways, “Christ our Passover has been sacrificed for us” (1 Corinthians 5:7). An objection sometimes arises that the paschal sacrifice was not considered an atonement; rather, atonement was provided for the Jews via the sacrifices on Yom Kippur (the Day of Atonement). Ergo, Jesus, who was killed at Passover and who is called “our Passover” in the New Testament, could not have been an atonement for sin. There are two ways to counter this objection. The first is simply to show how Jesus also fulfilled the symbolism of Yom Kippur. Jesus bore our sins in His own body (1 Peter 2:24) and tasted death for every man (Hebrews 2:9). In doing so, He offered a better sacrifice than those of Yom Kippur—better because Christ’s sacrifice was permanent, was voluntary, and did not just cover sin but removed it altogether (Hebrews 9:8-14). The second counter is to point out that Jewish tradition did indeed view the Passover sacrifice as being expiatory; that is, the lamb removed sin from God’s view. The Passover lamb died under God’s outpoured wrath, thus covering over the sins of the one offering it. Here’s what Rashi, a well-respected medieval Jewish commentator, has to say: “I see the Paschal blood and propitiate you. . . . I mercifully take pity on you by means of the Paschal blood and the blood of circumcision, and I propitiate your souls” (Ex. R. 15, 35b, 35a). During the tenth and final plague in Egypt, the Passover sacrifice literally saved individuals from death (Exodus 12:23). On the basis of the redemptive offering of the Passover blood, the firstborn lived. Again, Rashi comments: “It is as if a king said to his sons: ‘Know you that I judge persons on capital charges and condemn them. Give me therefore a present, so that in case you are brought before my judgment seat I may set aside the indictments against you.’ So God said to Israel: ‘I am now concerned with death penalties, but I will tell you how I will have pity on you and for the sake of the Passover blood and the circumcision blood I will atone for you’” (Ex. R. 15.12, on Exodus 12.10). The Passover lambs brought atonement to the believing Jewish households on that signal night of judgment and redemption. Rabbi Abraham ibn Ezra also links the Passover with atonement: “The mark of blood was designed as an atonement for those within the house who partook of the paschal offering, and was also a sign for the destroying angel to pass by the house” (Soncino Chumash, pg. 388). When John the Baptist saw Christ, he pointed to Him and said, “Look, the Lamb of God, who takes away the sin of the world!” (John 1:29). Jesus is the “Passover lamb” in that He was silent before His accusers (Isaiah 53:7) and in His death bore the wrath of God, preserved the lives of all who trust Him, and gave freedom to the former slaves of sin. PART III Question: "How can the Incarnation be reconciled with God's immutability?" Answer:Great theological minds have had to wrestle with this very question, often in the course of responding to false teachers. As the early theologians formulated their answers, they upheld the affirmations of Scripture. On the one hand, they upheld the full divinity of Jesus Christ, and rightly so. There are biblical passages that explicitly assert His divinity, such as John 1:1, and other passages which imply His divinity by showing Him performing actions that only God can do: judging humanity, forgiving sin, healing people, and creating the cosmos. At the same time, the early theologians upheld the full humanity of Jesus Christ. Scripture gives proof that Jesus was a human being, able to suffer, die, and experience weaknesses, both physical and emotional. When “the Word became flesh” (John 1:14), He did not become two people (one divine and one human), but He became one Person with two distinct natures, a fully divine nature and a fully human nature. The Word was unchanged as He entered a union with sinless human nature in a physical body (Hebrews 10:5). Here lies the specific answer to the question: as to Jesus’ divine nature, He is unchanging. As to His human nature, He is changeable. As God, Jesus is unchangeable, infinite, ever-supreme in every way. But as to His human nature, He is changeable, subject to weakness, able to suffer, able to die. He is simultaneously divine and human, infinitely strong and suffering weakness, immortal and mortal. He is the God-man. The Son of God did not change His nature at the Incarnation. The divine nature did not “blend” with the human nature—that would have required change. Rather, the divine nature resides with the human nature in the Person of Christ. The Incarnation means that Jesus can lay claim to both His divine nature and His human nature. In John 17:5, Jesus prays to the Father, “Glorify me in your presence with the glory I had with you before the world began.” Both of Jesus’ natures are evident in this request. He refers to His pre-existence with God in which He shared the Father’s glory (evincing His divine nature), and He asks to be glorified (evincing His human nature). God must be immutable, since He cannot degrade into a worse state and He cannot improve into a better state. He is ever-perfect and, as God, cannot be otherwise. Perfection is an absolute, and it is impossible for Him to be “more perfect.” By contrast, a human being lacks infinite capacities. A human is finite and mutable and always has room for improvement, which explains the fact that Jesus “grew in wisdom and stature, and in favor with God and men” (Luke 2:52). In the end, the great theological minds of the fourth and fifth centuries who wrestled with this problem responded by saying, in so many words, “We cannot fully explain it, but based on Scripture, we know that Jesus Christ was both human and divine. We are bound to affirm what Scripture affirms even if we must admit that aspects of the Incarnation are a wonderful mystery. Mysterious or not, we avow what God has revealed to us concerning this.” There is a wonderful connection to our salvation that flows out of this mystery of the Incarnation. It is that Christ, God the Son incarnate, is the ideal ambassador between God and humanity (1 Timothy 2:5). As God, He can perfectly represent God to us; as a human, He can perfectly serve as our advocate before God the Father, making peace on our behalf. “My dear children, I write this to you so that you will not sin. But if anybody does sin, we have one who speaks to the Father in our defense–Jesus Christ, the Righteous One” (1 John 2:1). PART IV Question: "What is the supremacy of Christ and what are its implications?" Answer:The supremacy of Christ is a doctrine surrounding the authority of Jesus and His God-nature. In the simplest of terms, to affirm the supremacy of Christ is to affirm that Jesus is God. Merriam-Webster’s dictionary defines supremeas “highest in rank or authority” or “highest in degree or quality.” In essence, there is none better. The supreme of something is its ultimate. Jesus is the ultimate in power, glory, authority, and importance. Jesus’ supremacy over all is developed biblically primarily in Hebrews and Colossians. A main theme of the book of Hebrews is explaining the work of Jesus in the context of the Old Testament system. Jesus was the fulfillment of the Old Testament Jewish traditions and roles. Another main theme of Hebrews is that Jesus does not simply represent a new way of doing things. Rather, He is supreme. He is the actual fulfillment of the old way of doing things and is therefore greater than those ways. Concerning the temple system under the Mosaic Law, the author of Hebrews writes, “But the ministry Jesus has received is as superior to theirs as the covenant of which He is mediator is superior to the old one, and it is founded on better promises” (Hebrews 8:6). In essence, Jesus is greater than the Old Testament system. He both encompasses and supersedes the old way of doing things. This is evident in the many comparisons of Jesus to Old Testament roles and rituals. For instance, we are told that “because Jesus lives forever, He has a permanent priesthood. Therefore He is able to save completely those who come to God through Him, because He always lives to intercede for them” (Hebrews 7:24–25). Jesus, therefore, encompasses the Old Testament priesthood and is supreme over it (see here for more on this). Hebrews explains that Christ is supreme over more than just roles and systems. Hebrews 1:3a says, “The Son is the radiance of God’s glory and the exact representation of His being, sustaining all things by His powerful word.” Similarly, Colossians 2:9 says, “For in Christ all the fullness of the Deity lives in bodily form.” Essentially, Jesus is God. Colossians 1:15–23 is labeled “The Supremacy of Christ” in some Bibles. In this passage, Paul makes it plain that Jesus is over all things. Christ is called “the image of the invisible God” and “the firstborn over all creation” (Colossians 1:15). The word firstbornmay seem confusing. It does not imply that Christ was created (as in the doctrine of the Jehovah’s Witnesses). Instead, the term firstbornrefers to a position of authority. To be “firstborn” was to hold an honored position. Paul immediately goes on to explain Jesus’ role in creation: “For by Him all things were created; things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things were created by Him and for Him” (Colossians 1:16). This means that Jesus is not created but is Creator. He is God. Paul goes on to say, “He is before all things, and in Him all things hold together. And He is the head of the body, the church; He is the beginning and the firstborn from among the dead, so that in everything He might have the supremacy” (Colossians 1:17–18). Paul highlights multiple areas in which Christ has authority—over creation, over the Church, over death, and finally “in everything.” Christ is both before all things and encompasses all things (“in Him all things hold together”). Therefore, Christ is supreme. This doctrine is essential to our view of and worship of Christ. The supremacy of Christ affirms that Jesus is fully God. He is not simply a man greater than the rest but is truly above all creation, as only God can be. This truth is essential for our salvation. God is infinite and, therefore, our sin against Him is an infinite offense. In order to atone for this offense, the sacrifice must be infinite. Jesus, as God, is infinite and thus an able sacrifice. That Jesus is supreme excludes us from saying that He is only one of many ways to God. He is not just a good moral teacher whom we may choose to follow; rather, He is God, and He is over all. Jesus’ supremacy also makes it evident that we cannot atone for our own sins. In fact, “it is impossible for the blood of bulls and goats to take away sins” (Hebrews 10:4). Jesus both fulfilled and replaced that system. Salvation is not based on works (see Ephesians 2:1–10). And, once we are saved, Jesus’ supremacy shows us that we cannot aspire to be like Him of our own strength. Jesus is wholly other, supreme over all. (Christians are called to be like Jesus, but this is through the work of the Holy Spirit.) The supremacy of Jesus teaches us that He is not simply a spiritual being above the rest. Paul tells us that through Him all things visible and invisible, in heaven and on earth, i.e., spiritual and physical, were created (see Colossians 1:16). Hebrews 1:4 calls Jesus superior to the angels. This truth negates any tendencies toward angel worship. Jesus created the angels and is above them. We are explicitly told He is greater than they. Therefore, we need only worship Jesus. Similarly, that Jesus created the things of earth means that creation is not worthy of our worship. Jesus is supreme over both the physical and spiritual realms, thus giving both arenas importance while still remaining sovereign over them. When we understand the supremacy of Christ, we have a more accurate view of Him. We more fully understand the depth of His love; we are more able to receive and to respond to His love. Theologians believe that Colossians was written, in part, to combat heresies rising in Colossae. It seemed fitting to Paul to affirm the supremacy of Christ in order to quash these misled beliefs. He affirmed Christ’s supremacy, His lordship, and His sufficiency for us. Hebrews explains the link between the Old Testament covenant and the new covenant of Jesus. It reveals the old system as a shadow of the ultimate fulfillment in Jesus Christ. The supremacy of Christ is central to an accurate view of His Person, His work, our status as believers, and the Kingdom. HAVE A BLESSED DAY!!! 07/29/19 Question: "Why is the truth of the bodily resurrection of Jesus Christ so important?" Answer:The bodily resurrection of Jesus Christ is the most important event in history, providing irrefutable evidence that Jesus is who He claimed to be – the Son of God. The resurrection was not only the supreme validation of His deity; it also validated the Scriptures, which foretold His coming and resurrection. Moreover, it authenticated Christ’s claims that He would be raised on the third day (John 2:19-21; Mark 8:31; 9:31; 10:34). If Christ’s body was not resurrected, we have no hope that ours will be (1 Corinthians 15:13, 16). In fact, apart from Christ’s bodily resurrection, we have no Savior, no salvation, and no hope of eternal life. As the apostle Paul said, our faith would be “useless” and the life-giving power of the gospel would be altogether eliminated. Because our eternal destinies ride on the truth of this historical event, the resurrection has been the target of Satan’s greatest attacks against the church. Accordingly, the historicity of Christ’s bodily resurrection has been examined and investigated from every angle and studied endlessly by countless scholars, theologians, professors, and others over the centuries. And even though a number of theories have been postulated that attempt to disprove this momentous event, no credible historical evidence exists which would validate anything other than His literal bodily resurrection. On the other hand, the clear and convincing evidence of the bodily resurrection of Jesus Christ is overwhelming. Nonetheless, from the Christians in ancient Corinth to many today, misunderstandings persist relative to certain aspects of our Savior’s resurrection. Why, some ask, is it important that Christ’s body was resurrected? Couldn’t His resurrection have just been spiritual? Why and how does the resurrection of Jesus Christ guarantee the bodily resurrection of believers? Will our resurrected bodies be the same as our earthly bodies? If not, what will they be like? The answers to these questions are found in the fifteenth chapter of Paul’s first letter to the church in Corinth, a church that he established several years earlier during his second missionary journey. In addition to growing factions in the young Corinthian church, there was rampant misunderstanding of some key Christian doctrines, including the resurrection. Although many of the Corinthians accepted that Christ has been resurrected (1 Corinthians 15:1, 11), they had difficulty believing others could or would be resurrected. The continuing influence of Gnostic philosophy, which held that everything spiritual was good whereas everything physical, such as our bodies, was intrinsically evil, was essentially responsible for their confusion regarding their own resurrection. The idea of a detestable corpse being eternally resurrected was, therefore, strongly opposed by some and certainly by the Greek philosophers of the day (Acts 17:32). Yet, most of the Corinthians understood that Christ’s resurrection was bodily and not spiritual. After all, resurrectionmeans “a rising from the dead”; something comes back to life. They understood that all souls were immortal and at death immediately went to be with the Lord (2 Corinthians 5:8). Thus, a “spiritual” resurrection would make no sense, as the spirit doesn’t die and therefore cannot be resurrected. Additionally, they were aware that the Scriptures, as well as Christ Himself, stated that His body would rise again on the third day. Scripture also made it clear that Christ’s body would see no decay (Psalm 16:10; Acts 2:27), a charge that would make no sense if His body was not resurrected. Lastly, Christ emphatically told His disciples it was His body that was resurrected: “A spirit does not have flesh and bones as you see I have” (Luke 24:39). Again, however, the Corinthians’ concern was regarding their personal resurrection. Accordingly, Paul tried to convince the Corinthians that because Christ rose from the dead, they also would rise from the dead some day, and that the two resurrections – Christ’s and ours – must stand or fall together, for “if there is no resurrection of the dead, then not even Christ has been raised” (1 Corinthians 15:13). “But Christ has indeed been raised from the dead, the first fruits of those who have fallen asleep. For since death came through a man, the resurrection of the dead comes also through a man. For as in Adam all die, so in Christ all will be made alive” (1 Corinthians 15:20-22). When Jesus Christ was resurrected, He became the “first fruits” of all who would be raised (see also Colossians 1:18). The Israelites could not fully harvest their crops until they brought a representative sampling (first fruits) to the priests as an offering to the Lord (Leviticus 23:10). This is what Paul is saying in 1 Corinthians 15:20-22; Christ’s own resurrection was the “first fruits” of the resurrection “harvest” of the believing dead. The “first fruits” language Paul uses indicates something to follow, and that something would be His followers – the rest of the “crop.” This is how Christ’s resurrection guarantees ours. Indeed, His resurrection requires our resurrection. And to allay their concerns regarding connecting the spirit to what was deemed an undesirable body, Paul explained to them the nature of our resurrected bodies and how they would differ from our earthly bodies. Paul likened our deceased earthly bodies to a “seed,” and God would ultimately provide another body (1 Corinthians 15:37-38) that would be like Christ’s glorious resurrected body (1 Corinthians 15:49; Philippians 3:21). Indeed, just as with our Lord, our bodies which are now perishable, dishonored, weak, and natural will one day be raised into bodies that are imperishable, glorious, powerful, and spiritual (1 Corinthians 15:42-44). Our spiritual bodies will be perfectly equipped for heavenly, supernatural living. PART II Question: "Was Jesus rich or wealthy?" Answer:As the second person of the Trinity, Jesus is as rich as God is rich. Indeed, our Lord owns everything and possesses all power, authority, sovereignty, glory, honor, and majesty (Isaiah 9:6; Micah 5:2; John 1:1, 8:58, 10:30, 17:5; Colossians 1:15–18, 2:9–10; Hebrews 1:3). Yet during the time Jesus was here on earth, He willingly relinquished His eternal riches and most of the privileges of His deity. Becoming poor indeed, our Lord took on the nature of a lowly and humble servant (Zechariah 9:9; 2 Corinthians 8:9; Philippians 2:6–8). And by the time our Savior endured the tortures of the cross for us, His earthly possessions amounted to no more than the clothes on His back that were divided up by the soldiers who crucified Him. Sadly, however, there are many prosperity preachers today who would like you to believe that Jesus was rich while here on earth and that God wants nothing more than to lavish His children with an abundance of material blessings. After all, a rich Jesus would certainly make it easier for them to persuade their flock that God wants them to be rich, too. However, a materially rich Jesus Christ is utterly incompatible with biblical truth. Even a cursory examination of the Bible should dispel any notion of our Savior’s being wealthy in an earthly sense. During His public ministry, Christ and His disciples depended entirely on the hospitality of others as they ministered from town to town (Matthew 10:9–10). As Jesus told a would-be follower “Foxes have holes and birds of the air have nests, but the Son of Man has no place to lay His head” (Luke 9:58). It is unfortunate, then, that this false teaching about Christ’s wealth and its concomitant “gospel of greed” has gained a foothold in churches today. As Solomon aptly taught, however, “There is nothing new under the sun” (Ecclesiastes 1:9), for we can see that Paul addressed similar matters in his own churches: “Watch out for those who cause divisions and put obstacles in your way that are contrary to the teaching you have learned. Keep away from them. For such people are not serving our Lord Christ, but their own appetites. By smooth talk and flattery they deceive the minds of naïve people” (Romans 16:17–18). Paul’s terse commentary in his first letter to Timothy regarding those who think godliness is a means to financial gain captures the essence of Christ’s numerous teachings on the dangers that accompany a heart bent on the accumulation of earthly treasure: “People who want to get rich fall into temptation and a trap and into many foolish and harmful desires that plunge men into ruin and destruction. For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs” (1 Timothy 6:9–10). Indeed, the New Testament is filled with lessons where Jesus chides the rich and praises the poor. He taught us to “be on your guard against all kinds of greed; a man’s life does not consist in the abundance of his possessions” (Luke 12:15). And to not store up for ourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. But to store up for ourselves treasures in heaven, where moth and rust do not destroy, and where thieves do not break in and steal (Matthew 6:19–21). Our Lord, who knows the hearts of men, is aware of the deceitfulness of riches and what a considerable stumbling block wealth can be. The sentiment of Proverbs 30:9, which declares, “I may have too much and disown you and say ‘who is the LORD,’” reverberates through the entirety of God’s Word. Thus, it would be a strange paradox indeed—and one that would certainly dilute the gospel message—if Jesus Christ were a member of the rich class of people who, as He declared, would find it so difficult “to enter the kingdom of heaven” (Matthew 19:23). PART III Question: "Did Jesus have long hair?" Answer:Most artistic portrayals of Jesus are of a Caucasian male with blue eyes and long, light-brown hair. It is important to understand that this common portrayal is likely not at all what Jesus looked like. Jesus was ethnically Jewish, so He likely had light to dark brown skin, brown eyes, and dark brown or black hair. Jesus would have looked like a typical Middle Easterner. The Bible nowhere gives a physical description of Jesus, so no one should be dogmatic about His appearance. And, ultimately, we have to realize that what He looked like does not matter. If it mattered, the Bible would contain a physical description. If the colors of His skin, eyes, and hair in artistic portrayals are likely inaccurate, what about the length of His hair? Is Jesus being portrayed as having long hair also inaccurate? Again, it is impossible to be dogmatic, since the Bible says nothing about the length of His hair. But, if Jesus looked like a typical Middle Eastern male in the 1st century A.D., the artistic portrayals are likely incorrect on the length of His hair as well. Many of the artistic portrayals of Jesus show Him with hair that looks somewhat feminine. While there were no specific Jewish laws, Jewish men traditionally kept much shorter hair than Jewish women. There is also Paul’s comment in 1 Corinthians 11:14, “Does not nature itself teach you that if a man wears long hair it is a disgrace for him?” The length of Jesus’ hair would have been whatever was culturally appropriate for a man. Jesus’ hair would have looked masculine. Now, what that precisely means is subject to debate. Could His hair have been shoulder length? Possibly. Would Jesus have had a buzz cut or otherwise very short hair? Probably not. The key is that it would have been masculine-looking. And that seems to be Paul’s point in 1 Corinthians 11:3–15. A man’s hair should look masculine. A woman’s hair should look feminine. What this means can differ from culture to culture, but the principle remains, regardless of culture. So, did Jesus have long hair? The answer depends on what is meant by “long.” Could it have been longer than the typical hair length of men today? Yes. Would it have been so long that it appeared feminine? No. But, just as with the colors of His skin, eyes, and hair, the length of His hair ultimately does not matter. It is completely irrelevant to Him being the Savior of the world (John 1:29) and the only way to heaven (John 14:6). PART IV Question: "What year was Jesus Christ born?" Answer:The Bible does not provide the exact day or even the exact year in which Jesus was born in Bethlehem. But a close examination of the chronological details of history narrows the possibilities to a reasonable window of time. The biblical details of Jesus’ birth are found in the Gospels. Matthew 2:1 states that Jesus was born during the days of Herod the king. Since Herod died in 4 B.C., we have a parameter to work with. Further, after Joseph and Mary fled Bethlehem with Jesus, Herod ordered all the boys 2 years old and younger in that vicinity killed. This indicates that Jesus could have been as old as 2 before Herod’s death. This places the date of His birth between 6 and 4 B.C. Luke 2:1-2 notes several other facts to ponder: “In those days a decree went out from Caesar Augustus that all the world should be registered. This was the first registration when Quirinius was governor of Syria.” We know that Caesar Augustus reigned from 27 B.C. to A.D. 14. Quirinius governed Syria during this same time period, with records of a census that included Judea in approximately 6 B.C. Some scholars debate whether this is the census mentioned by Luke, but it does appear to be the same event. Based on these historical details, the most likely time of Christ’s birth in Bethlehem is 6-5 B.C. Luke mentions another detail concerning our timeline: “Jesus, when he began his ministry, was about thirty years of age” (Luke 3:23). Jesus began His ministry during the time John the Baptist ministered in the wilderness, and John’s ministry started “in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis, and Lysanias tetrarch of Abilene, during the high priesthood of Annas and Caiaphas” (Luke 3:1-2). The only time period that fits all of these facts is A.D. 27-29. If Jesus was “about thirty years of age” by A.D. 27, a birth sometime between 6 and 4 B.C. would fit the chronology. More specifically, Jesus would have been approximately 32 years old at the time He began His ministry (still “about thirty years of age”). What about the day of Christ’s birth? The tradition of December 25 was developed long after the New Testament period. It’s the day Christians have agreed to celebrate the birth of Jesus, but the exact day of His birth is unknown. What is known is that biblical and historical details point to an approximate year of birth. Jesus was born in Bethlehem of Judea approximately 6-4 B.C. to Mary, His mother. His birth changed history forever, along with the lives of countless people around the world. PART V Question: "What is the meaning of the Incarnation of Christ?" Answer:Incarnationis a term used by theologians to indicate that Jesus, the Son of God, took on human flesh. This is similar to the hypostatic union. The difference is that the hypostatic union explains how Jesus’ two natures are joined, and the Incarnation more specifically affirms His humanity. The word incarnationmeans “the act of being made flesh.” It comes from the Latin version of John 1:14, which in English reads, “The Word became flesh and made His dwelling among us.” Because of the near-exclusive use of the Latin Vulgate in the church through the Middle Ages, the Latin term became standard. Biblical support for Jesus’ humanity is extensive. The Gospels report Jesus’ human needs including sleep (Luke 8:23), food (Matthew 4:2; 21:18), and physical protection (Matthew 2:13-15; John 10:39). Other indications of His humanity are that He perspired (Luke 22:43-44) and bled (John 19:34). Jesus also expressed emotions including joy (John 15:11), sorrow (Matthew 26:37), and anger (Mark 3:5). During His life, Jesus referred to Himself as a man (John 8:40), and after His resurrection His humanity was still recognized (Acts 2:22). But the purpose of the Incarnation was not to taste food or to feel sorrow. The Son of God came in the flesh in order to be the Savior of mankind. First, it was necessary to be born “under the law” (Galatians 4:4). All of us have failed to fulfill God’s Law. Christ came in the flesh, under the Law, to fulfill the Law on our behalf (Matthew 5:17; Galatians 4:5). Second, it was necessary for the Savior to shed His blood for the forgiveness of sins (Hebrews 9:22). A blood sacrifice, of course, requires a body of flesh and blood. And this was God’s plan for the Incarnation: “When Christ came into the world, he said: ‘Sacrifice and offering [under the Old Covenant] you did not desire, but a body you prepared for me’” (Hebrews 10:5). Without the Incarnation, Christ could not really die, and the cross is meaningless. God did an incredible work in sending His only begotten Son into the world and providing us with a salvation we do not deserve. Praise the Lord for that moment in which “the Word became flesh.” We are now redeemed “with the precious blood of Christ, a lamb without blemish or defect” (1 Peter 1:19). Jesus was both human and divine. Please also read our article about the divinity of Jesus. PART VI Question: "What does it mean that Jesus is King of kings and Lord of lords?" Answer:The phrase king of kingsis used in Scripture six times. Once, the title is applied to God the Father (1 Timothy 6:15), and twice to the Lord Jesus (Revelation 17:14; 19:16). The other three (Ezra 7:12; Ezekiel 26:7; Daniel 2:37) refer to either Artaxerxes or Nebuchadnezzar, kings who used the phrase to express their absolute sovereignty over their respective realms (Persia and Babylon). The phrase lord of lordsis used by itself in Scripture twice and refers to God the Father (Deuteronomy 10:17; Psalm 136:3). In Revelation 19:16 Jesus is given the full title “KING OF KINGS AND LORD OF LORDS” (Revelation 17:14 switches it: “Lord of lords and King of kings”). The title indicates someone who has the power to exercise absolute dominion over all His realm. In the case of the Lord Jesus, the realm is all of creation. In John’s vision, Jesus is returning to judge the world and establish His earthly kingdom, as He predicted in Mark 13:26. When Jesus is called “King of kings and Lord of lords,” it means that, in the end, all other rulers will be conquered or abolished, and He alone will reign supreme as King and Lord of all the earth. There is no power, no king, and no lord who can oppose Him and win. There are myriad references to this absolute rule of Jesus and His preeminence over other rulers throughout Scripture. To mention just a few, Isaiah 40:23–24 says that the Lord brings “princes to nothing” and makes earth’s rulers “emptiness.” The mere breath of the Lord will “carry them off like stubble.” Daniel’s vision of the son of man in Daniel 7:13–14 is of one whom he calls “the Ancient of Days” whose everlasting dominion is over all people, nations and languages. In the New Testament, we get a better view of the One these passages refer to. The writer of Hebrews speaks of the Lord Jesus: “He is the radiance of the glory of God and the exact imprint of His nature, and He upholds the universe by the word of His power” (Hebrews 1:3). The next verse speaks of Jesus being “much superior” to the angels. Clearly, His rule over creation is absolute. Paul makes the point that Jesus was humbled in His earthly ministry and that His humiliation will result in glorification. In Philippians 2:5–11, Paul discusses the extent to which Jesus went to atone for sinners; Jesus’ perfect obedience is the reason that “God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father” (vv. 9–11). The Suffering Servant becomes the King of kings (see Isaiah 53:10–12). Finally, in the book of Revelation we see the Kingship of Jesus made manifest. In chapter 5, the Lamb (Jesus) is the only one in all creation found worthy to open the scroll containing the judgments of God (vv. 2–5). In chapter 11, we hear voices in heaven proclaiming that the kingdom of the world has become the kingdom of Christ and that He will reign forever and ever (v. 15). In chapter 12, we read that the authority of Christ is what causes Satan to be thrown down to earth (vv. 9–10). In Revelation 17:12–14, the Lamb conquers all those arrayed against Him, and John stresses that He conquers becauseHe is King of kings and Lord of lords. Finally, in chapter 19, we read of Jesus’ triumphant coming to strike the nations and tread the winepress of the wrath of God, having the authority to do so because He is King of kings and Lord of lords (vv. 11–16). Fundamentally, the idea of Jesus being King of kings and Lord of lords means that there is no higher authority. His reign over all things is absolute and inviolable. God raised Him from the dead and placed Him over all things, “far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come. And he put all things under his feet and gave him as head over all things to the church, which is his body, the fullness of him who fills all in all” (Ephesians 1:21–23). HAVE A BLESSED DAY 07/28/19 Question: "What did Jesus mean when He said 'I AM'?" Answer:Jesus, in response to the Pharisees’ question “Who do you think you are?” said “‘Your father Abraham rejoiced at the thought of seeing my day; he saw it and was glad.’‘You are not yet fifty years old,’ the Jews said to him, ‘and you have seen Abraham!’ ‘I tell you the truth,’ Jesus answered, ‘before Abraham was born, I am!’ At this, they picked up stones to stone him, but Jesus hid himself, slipping away from the temple grounds.” The violent response of the Jews to Jesus’ “I AM” statement indicates they clearly understood what He was declaring—that He was the eternal, incarnate God. Jesus was equating Himself with the "I AM" title God gave Himself in Exodus 3:14. If Jesus had merely wanted to say He existed before Abraham’s time, He would have said, “Before Abraham, I was.” The Greek words translated “was” in the case of Abraham, and “am” in the case of Jesus, are quite different. The words chosen by the Spirit make it clear that Abraham was “brought into being,” but Jesus existed eternally (see John 1:1). There is no doubt that the Jews understood what He was saying because they took up stones to kill Him for making Himself equal with God (John 5:18). Such a statement, if not true, was blasphemy and the punishment ascribed by the Mosaic Law was death (Leviticus 24:11-14). But Jesus committed no blasphemy; He was and is God, the second Person of the Godhead, equal to the Father in every way. Jesus used the same phrase “I AM” in seven declarations about Himself. In all seven, He combines I AM with tremendous metaphors which express His saving relationship toward the world. All appear in the book of John. They are: I AM the Bread of life (John 6:35, 1, 48, 51); I AM the Light of the world (John 8:12); I AM the Door of the sheep (John 10:7,9); I AM the Good Shepherd (John 10:11, 14); I AM the Resurrection and the Life (John 11:25); I AM the Way, the Truth and the Life (John 14:6); and I AM the true Vine (John 15:1,5). PART II Question: "What was the meaning and purpose of Jesus' temptations?" Answer:The three temptations by Satan in the wilderness were not the only temptations our Lord ever suffered on Earth. We read in Luke 4:2 that He was tempted by the devil for forty days, but He was undoubtedly tempted at other times (Luke 4:13; Matthew 16:21–23; Luke 22:42), and yet in all this He was without sin or compromise. Although some have suggested that the Lord’s period of fasting compares with that of both Moses (Exodus 34:28) and Elijah (1 Kings 19:8), the main point is how the Lord deals with temptation in the light of His humanity. It is because He ishuman, and made like us in every way, that He could do three vital things: 1) destroy the devil’s power and free those who were held in slavery by their fear of death (Hebrews 2:15); 2) become a merciful and faithful High Priest in service to God and atone for our sins (Hebrews 2:17); and 3) be the One who is able to sympathize with us in all our weaknesses and infirmities (Hebrews 4:15). Our Lord’s human nature enables Him to sympathize with our own weaknesses, because He was subjected to weakness, too. More importantly, we have a High Priest who is able to intercede on our behalf and provide the grace of forgiveness. Temptation is never as great as when one has made a public declaration of faith as did our Lord when He was baptized in the Jordan (Matthew 3:13–17). However, we also note that, during this time of exhaustive testing, our Lord was also ministered to by angels, a mystery indeed that the omnipotent One should condescend to receive such help from lesser beings! Here is a beautiful description of the ministry that His people also benefit from. During times of testing and trial, we too are aided by angels who are ministering spirits sent to those who will inherit salvation (Hebrews 1:14). Jesus’ temptations follow three patterns that are common to all men. The first temptation concerns the lust of the flesh (Matthew 4:3–4). Our Lord is hungry, and the devil tempts Him to convert stones into bread, but He replies with Scripture, quoting Deuteronomy 8:3. The second temptation concerns the pride of life (Matthew 4:5–7), and here the devil uses a verse of Scripture (Psalm 91:11–12), but the Lord replies again with Scripture to the contrary (Deuteronomy 6:16), stating that it is wrong for Him to abuse His own powers. The third temptation concerns the lust of the eyes (Matthew 4:8–10), and if any quick route to the Messiahship could be attained, bypassing the passion and crucifixion for which He had originally come, this was the way. The devil already had control over the kingdoms of the world (Ephesians 2:2) but was now ready to give everything to Christ in return for His allegiance. But the mere thought almost causes the Lord’s divine nature to shudder at such a concept and He replies sharply, “You shall worship the Lord your God and serve Him only” (Deuteronomy 6:13). There are many temptations that we sadly fall into because our flesh is naturally weak, but we have a God who will not let us be tempted beyond what we can bear; He will provide a way out (1 Corinthians 10:13). We can therefore be victorious and then will thank the Lord for deliverance from temptation. Jesus’ experience in the desert helps us to see these common temptations that keep us from serving God effectively. Furthermore, we learn from Jesus’ response to the temptations exactly how we are to respond—with Scripture. The forces of evil come to us with a myriad of temptations, but all have the same three things at their core: lust of the eyes, lust of the flesh, and the pride of life. We can only recognize and combat these temptations by saturating our hearts and minds with the Truth. The armor of a Christian solider in the spiritual battle of life includes only one offensive weapon, the sword of the Spirit which is the Word of God (Ephesians 6:17). Knowing the Bible intimately will put the Sword in our hands and enable us to be victorious over temptations. PART III Question: "What language did Jesus speak?" Answer:While Jesus very likely spoke Aramaic, Hebrew, and Greek, Aramaic was likely the language Jesus spoke the most. The Gospels record Jesus speaking numerous Aramaic words: talitha koum(Mark 5:41); ephphatha(Mark 7:34); eloi eloi lama sabachthani(Matthew 27:46; Mark 15:34); abba(Mark 14:36). Historians, archaeologists, and cultural anthropologists are almost universally agreed that Aramaic was the common or colloquial language in Israel during Jesus’ time. Aramaic was very similar to Hebrew, but with many words and phrases that were borrowed from other languages and cultures, especially Babylonian. Hebrew was spoken primarily by the scribes, teachers of the law, Pharisees, and Sadducees, the “religious elite.” Hebrew was likely often read in the synagogues, so most people were probably able to speak and understand some Hebrew. Since Greek was the language of the Romans, who had power over Israel during Jesus’ time, Greek was the language of the political class and anyone who wanted to do business with the Romans. Greek was the universal language at that time, so, the ability to speak Greek was a highly desirable skill. Some, however, refused to speak Greek out of resentment toward their Roman oppressors. When Jesus spoke with Pontius Pilate, it is possible that He spoke to him in Greek, although Pilate, as the governor, likely would have been able to speak Aramaic as well. Jesus, as God incarnated in human form, could have spoken any language He chose. In His humanity, Jesus likely limited Himself to the languages common to His culture: Aramaic, Hebrew, and Greek. Jesus likely spoke whichever of the three languages was most appropriate to the audience He was addressing. PART IV Question: "What is the love of Christ?" Answer:The phrase “love of Christ,” as opposed to “love forChrist,” refers to the love that He has toward mankind. His love can be briefly stated as His willingness to act in our best interest, especially in meeting our greatest need, even though it cost Him everything and even though we were the least worthy of such love. Though Christ Jesus, being God in nature, existed from the beginning of time with God the Father (John 1:1) and the Holy Spirit, He willingly left His throne (John 1:1-14) to become a man, that He might pay the penalty for our sin so that we would not have to pay for it for all eternity in the lake of fire (Revelation 20:11-15). Because mankind’s sin has been paid for by our sinless Savior Jesus Christ, God who is just and holy can now forgive our sins when we accept Christ Jesus’ payment as our own (Romans 3:21-26). Thus, Christ’s love is shown in His leaving His home in heaven, where He was worshipped and honored as He deserved, to come to earth as a man where He would be mocked, betrayed, beaten, and crucified on a cross to pay the penalty for our sin, rising again from the dead on the third day. He considered our need of a Savior from our sin and its penalty as more important than His own comfort and life (Philippians 2:3-8). Sometimes people may give their lives willingly for ones they deem as worthy—a friend, a relative, other “good” people—but Christ’s love goes beyond that. Christ’s love extends to those most unworthy of it. He willingly took the punishment of those who tortured Him, hated Him, rebelled against Him, and cared nothing about Him, those who were most undeserving of His love (Romans 5:6-8). He gave the most He could give for those who deserved it the least! Sacrifice, then, is the essence of godly love, called agapelove. This is God-like love, not man-like love (Matthew 5:43-48). This love which He demonstrated toward us on the cross is just the beginning. When we place our trust in Him as our Savior, He makes us God’s children, co-heirs with Him! He comes to dwell within us through His Holy Spirit, promising that He will never leave us or forsake us (Hebrews 13:5-6). Thus, we have a loving companion for life. And no matter what we go through, He is there, and His love is ever available to us (Romans 8:35). But as He rightfully reigns as a benevolent King in heaven, we need to give Him the position He deserves in our lives as well, that of Master and not merely companion. It is only then that we will experience life as He intended and live in the fullness of His love (John 10:10b). HAVE A BLESSED DAY!! 07/27/19 Reminders of Assurance “Therefore, I shall always be ready to remind you of these things, even though you already know them, and have been established in the truth which is present with you” (2 Peter 1:12). Remembering where you’ve been is the key to getting where you want to go. The summer of 1980 was a turning point in my ministry. After nearly a dozen years as pastor of Grace Community Church, I took a three-month sabbatical. In my heart I wasn’t sure if I would come back. I felt I had taught my congregation all I knew, and I feared boring them by reiterating the same old things. But during that summer the Lord taught me a spiritual truth that revitalized my ministry. He showed me the importance of reminding believers of truth they already know. As I read and studied 2 Peter 1, I realized the Lord had called Peter to that same ministry. The more I thought about it, the more important I realized such a ministry is, for it is all too easy to forget spiritual truth. The tragic story of Israel, whose forgetfulness of spiritual truth led to disaster, is a sobering warning. One of the primary purposes of Communion is to remember the glorious truths about our Lord and His sacrifice on our behalf. Remembrance is also an essential aspect of assurance of salvation. What are we in danger of forgetting? As he begins his second epistle, Peter lists several key truths Christians must not forget. He reminds us of the realities of our salvation and of the saving faith God graciously granted us based on the righteousness of Jesus Christ (2 Peter 1:1), resulting in grace, peace, and knowledge of Him (v. 2). As a result, we have “everything pertaining to life and godliness, through the true knowledge of Him who called us by His own glory and excellence” (v. 3). Having reminded us of the glorious truths of our salvation, Peter then calls us to remember several key virtues that need to be manifest in our lives. As we study them over the next several days, I pray that God will help you to remember what you know and thereby grow in your assurance of salvation. Suggestions for Prayer Thank God for the unsearchable riches of His salvation. For Further Study Begin a program of Scripture memorization today to saturate your mind with the truths of God’s Word. PART TWO Remembering Your Inheritance "Blessed be the God and Father of our Lord Jesus Christ, who according to His great mercy has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, to obtain an inheritance which is imperishable and undefiled and will not fade away, reserved in heaven for you" (1 Pet. 1:3-4). Victory over present circumstances comes when you focus on your eternal inheritance and praise God for it. One amazing privilege you have as a Christian is to be the beneficiary of a rich and exciting spiritual inheritance. Jesus gave us a glimpse of its magnitude when He said, "The King will say to those on His right, 'Come, you who are blessed of My Father, inherit the kingdom prepared for you from the foundation of the world'" (Matt. 25:34). The kingdom itself is part of your inheritance! This inheritance is shared by every child of God. Hebrews 9:15 says that Christ "is the mediator of a new covenant, in order that . . . those who have been called may receive the promise of the eternal inheritance." Jesus commissioned Paul to preach to the Gentiles "so that they may turn from darkness to light and from the dominion of Satan to God, in order that they may receive forgiveness of sins and an inheritance among those who have been sanctified by faith in [Him]" (Acts 26:18). No one can fully understand "all that God has prepared for those who love Him" (1 Cor. 2:9). Consequently, at times you might forget that you're a child of the King and begin to act like this world is all you have to live for. God may even have to discipline you from time to time to correct your behavior. But someday you will be all God created you to be and will know the full glory of your inheritance. In the meantime, be diligent to "set your mind on the things above, not on the things that are on the earth" (Col. 3:2). Focus on your inheritance and praise God for it. That will help you see beyond your present circumstances to the glory that awaits you when Jesus calls you home. Suggestions for Prayer Thank God for the rich inheritance that is yours in Christ. For Further Study Read 1 Peter chapter 1. * What spiritual privileges did Peter mention? * What commands did he give? * Is there any connection between those privileges and commands? Explain. PART THREE Healings and the Existence of Disease “When evening came, they brought to Him many who were demon-possessed; and He cast out the spirits with a word, and healed all who were ill. This was to fulfill what was spoken through Isaiah the prophet: ‘He Himself took our infirmities and carried away our diseases’” (Matthew 8:16–17). Jesus performed healing miracles for reasons far more profound than to wipe out all disease, which did happen in Palestine while He ministered. First, He healed to personally participate in humanity’s suffering and illness. He knew people’s inner feelings of agony, bewilderment, despair, and frustration because of disease, and He wanted to sympathize. He vicariously experienced those elements, “for we do not have a high priest who cannot sympathize with our weaknesses” (Heb. 4:15). Second, Christ healed people because He experienced the awful effects of disease’s root cause, sin. He could not see the pain of disease and death without feeling sin’s pain. Jesus wept for Lazarus (John 11:34–36) not from sadness but from feeling the sting of sin and evil that brings death to everyone. Sin and sickness both operate as effects of the Fall, and only divine power can cure either. Third, our Lord “took our infirmities and carried away our diseases” as a preview of His kingdom’s most wonderful elements—the permanent removal of sin, sorrow, and disease (cf. Rev. 21:1–4). His redeeming work to remove the penalty and guilt of sin for His own would be complete. Just as with His transfiguration, in which He pulled back the veil over His flesh and gave three disciples a glimpse of His divine glory, Jesus gave those healed and all who witnessed a gracious preview of His eternal kingdom. Ask Yourself The question is not whether or not Jesus can heal, but rather why He chooses to sometimes withhold the healing we seek. When He does, what eternal purposes might He have in mind? GOD BLESS YOU, MY BELOVED ROYAL FAMILY. BLESSED BE LORD CHRIST JESUS OUR KING AND SAVIOR. MAXIMILIANO www.bimbitoday.comI’ll 07/26/19 Question: "If Jesus was a Jew, why aren't Christians Jewish?" Answer:If Jesus was a Jew, why is it that Christians don’t follow Judaism? The Laws of Judaism were given to Moses for the children of Israel in a very sacred and special covenant at Mount Sinai and recorded for us in the book of Exodus. In this covenant, God wrote His laws on tablets of stone, and Israel was commanded to be obedient to all that was revealed to them. But this wonderful covenant was only a picture of a New and better covenant that God would one day give to His people, both Jew and Gentile. This new covenant is recorded for us in Jeremiah 31:31-34, “‘The time is coming,’ declares the LORD, ‘when I will make a new covenant with the house of Israel and with the house of Judah. It will not be like the covenant I made with their forefathers when I took them by the hand to lead them out of Egypt, because they broke my covenant, though I was a husband to them,’ declares the LORD. ‘This is the covenant I will make with the house of Israel after that time,’ declares the LORD. ‘I will put my law in their minds and write it on their hearts. I will be their God, and they will be my people. No longer will a man teach his neighbor, or a man his brother, saying, “Know the LORD,” because they will all know me, from the least of them to the greatest,’ declares the LORD. ‘For I will forgive their wickedness and will remember their sins no more.’” Christians don’t follow Judaism today because the Mosaic covenant has been fulfilled in Jesus Christ. Jesus said, “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them” (Matthew 5:17). And the writer to the Hebrews wrote, “By calling this covenant ‘new,’ he has made the first one obsolete; and what is obsolete and aging will soon disappear” (Hebrews 8:13). As Christians we don’t need to follow the old covenant any longer because that old covenant has been replaced. We now have a better covenant, with a better sacrifice, administered by a better High Priest! “Therefore, brothers, since we have confidence to enter the Most Holy Place by the blood of Jesus, by a new and living way opened for us through the curtain, that is, his body, and since we have a great priest over the house of God, let us draw near to God with a sincere heart in full assurance of faith, having our hearts sprinkled to cleanse us from a guilty conscience and having our bodies washed with pure water. Let us hold unswervingly to the hope we profess, for he who promised is faithful” (Hebrews 10:19-23). PART II Question: "Did Jesus ever travel to India?" Answer:There is no biblical support for the idea that Jesus meditated in India before beginning His ministry in Israel. Other than when Joseph and Mary took Jesus to Egypt when He was a child in Matthew 2:13–21, there is no evidence that He ever left the land of Israel. Of the four Gospel accounts, only two mention the birth of Jesus (Matthew and Luke), and only one (Luke) mentions anything about Jesus' life prior to His beginning His three-year ministry in Israel. So, from His birth until 12 years of age, the Bible tells us very little about what happened in Jesus’ life. And from ages 12 to 30, we know nothing. This has led many to speculate as to what Jesus did during those intervening years. The orthodox position is that Jesus grew up in Nazareth with His family until it was time to begin His ministry. While the Bible doesn't explicitly say this, it is implied from the following passage in the Gospel of Luke: “He went to Nazareth, where he had been brought up, and on the Sabbath day he went into the synagogue, as was His custom. And he stood up to read.... All spoke well of him and were amazed at the gracious words that came from His lips. ‘Isn't this Joseph's son?’ they asked. Jesus said to them, ‘Surely you will quote this proverb to me: “Physician, heal yourself! Do here in your hometown what we have heard that you did in Capernaum." I tell you the truth,’ he continued, ‘no prophet is accepted in his hometown’” (Luke 4:16, 22-24). Notice that Luke says that Jesus was "brought up" in Nazareth, and he also mentions twice that Nazareth was Jesus' hometown. Furthermore, the people in the synagogue knew Jesus and knew that he was Joseph's son. All of this leads to the conclusion that Jesus lived in relative obscurity in Nazareth until His baptism. Despite this fairly clear account, there are those who want to fill in the gaps in Jesus' life with extraordinary tales of adventure and mystery. From apocryphal tales of Jesus' infancy in which He acts more like a malevolent trickster than the very Son of God, to the supposed tales of Jesus' journey to India to learn the secrets of Hinduism and Buddhism from Eastern gurus, there is no shortage of sources that claim to have “definitive proof” of Jesus' lost years. Depending on the source, Jesus either spent 17 years in India before His ministry in Palestine, or He spent the remainder of His life after surviving the crucifixion in India and died at the age of 120. These theories all seem to come from the identification of Jesus with the Kashmiri saint, Issa Yuz Asaf ("Jesus Son of Joseph"). The most recent author to promote this view is Holger Kersten, whose book Jesus Lived in India: His Unknown Life Before and After the Crucifixion(1994) supposedly presents "irrefutable evidence that Jesus did indeed live in India." Mr. Kersten is also the author of another “conspiracy” book called The Jesus Conspiracy, in which he asserts that the Roman Catholic Church fudged the carbon dating on the shroud of Turin to show a medieval date. Mr. Kersten argues that the shroud was the authentic burial cloth of Jesus, but that Jesus was alive following the crucifixion. The problem with most conspiracy theorists is that their books are long on conspiracy and short on evidence. Authors such as Mr. Kersten aren't taken seriously in biblical scholarship. A precursor to Holger Kersten is Nicolas Notovitch, a Russian war correspondent, who visited India and Tibet in the late 19th century. While there, Mr. Notovitch learned of the life of Saint Issa, the "best of the Sons of men." Mr. Notovitch chronicles the life of Saint Issa, whom he identifies as Jesus, and tells how Saint Issa grew in wisdom and knowledge while attending the ancient Indian university at Nalanda. However, Mr. Notovitch's work was discredited by one J. Archibald Douglas, who claims that Mr. Notovitch never visited the monastery of Hemis (where he purportedly learned of Saint Issa). We can argue and speculate on why these theories regarding Jesus abound, but the main thing to take away is that despite the origin of these theories, their ultimate source is the father of lies, Satan (John 8:44). As he did in the beginning, so he is doing now. At the baptism of Jesus, a voice from heaven proclaimed, “This is my Son, whom I love; with him I am well pleased” (Matthew 3:17). Jesus of Nazareth was declared by God the Father to be His one and only Son. All of these conspiracy theories attempt to divert us from God's declaration that Jesus was His Son. They do so by downplaying or denying outright the deity of Jesus Christ. By denying His divinity, they reduce Jesus to just another rabbi, prophet, sage or wise man. In the case of Mr. Kersten, he not only denies the deity and resurrection of Christ, but he claims that Jesus didn't even die on the cross. By denying the death and resurrection of Christ, he strikes at the very heart of the Christian faith; which, of course, is his intent. The thing to keep in mind is despite the claims of a few conspiracy theorists, the four Gospels still provide the most accurate and compelling account of the life of Jesus in print. If Jesus went to India prior to His three-year ministry, then one would expect there to be a distinct Indian flavor to His teaching. However, how does one explain Jesus' vast knowledge of the Torah? Jesus quotes the Hebrew Scriptures all throughout His earthly ministry to the point of correcting even the learned scholars of His day. Not only that, but His teaching style was consistent with the Jewish itinerant teachers of His day. Scholars would study most of their lives to have the encyclopedic knowledge of Hebrew law and customs that Jesus had. Are we to believe that Jesus took the Old Testament with Him to India and studied the Scriptures between lessons on transcendental meditation? Of course there are those who simply deny the authenticity of the four Gospels. How are we to respond? With the exception of John, all 12 apostles (including Paul and Matthias in the place of Judas) died martyr's deaths. Why would they do that for a lie? More importantly, why would they do that for something they knew to be a lie? The four Gospels have been under attack for nearly 2,000 years; in fact, no book has undergone as much scrutiny or endured so many attempts to extinguish it than the Bible, yet it is still here, still changing lives and still attesting to the truth of the good news of Jesus Christ. "The grass withers, the flower fades, but the word of our God will stand forever" (Isaiah 40:8). PART III Question: "What does it mean that Jesus is our High Priest?" Answer:High Priest is only one of the many titles applied to Jesus: Messiah, Savior, Son of God, Son of Man, Friend of Sinners, etc. Each one focuses on a particular aspect of who He is and what that means for us. In the book of Hebrews, Jesus is called a High Priest (Hebrews 2:17; 4:14). The word “priest” carries a couple of primary meanings. First, it means one who mediates in religious services. It also means one who is holy or set apart to perform those services. The first place we find the word used in the Bible is in Genesis 14. Abraham, the friend of God, entered into battle to rescue his nephew Lot, who had been captured by the army of Elam. On his return, Abraham was met by Melchizedek, King of Salem and priest of the Most High God. This man, whose name means the “king of righteousness,” blessed Abraham and the Most High God who gave victory to Abraham. In return for this blessing, Abraham gave a tithe (10 percent) of all the spoils of war to Melchizedek. By this act, Abraham acknowledged Melchizedek’s high position as the priest of God. Years later, Abraham's great-grandson Levi was singled out by God to be the father of the priestly tribe. When the Law was given on Mount Sinai, the Levites were identified as the servants of the Tabernacle, with the family of Aaron becoming the priests. The priests were responsible for making intercession to God for the people by offering the many sacrifices that the law required. Among the priests, one was selected as the High Priest, and he entered into the Most Holy Place once a year on the Day of Atonement to place the blood of the sacrifice on the Ark of the Covenant (Hebrews 9:7). By these daily and yearly sacrifices, the sins of the people were temporarily covered until the Messiah came to take away their sins. When Jesus is called our High Priest, it is with reference to both of these previous priesthoods. Like Melchizedek, He is ordained as a priest apart from the Law given on Mount Sinai (Hebrews 5:6). Like the Levitical priests, Jesus offered a sacrifice to satisfy the Law of God when He offered Himself for our sins (Hebrews 7:26-27). Unlike the Levitical priests, who had to continually offer sacrifices, Jesus only had to offer His sacrifice once, gaining eternal redemption for all who come to God through Him (Hebrews 9:12). One other important point about Jesus' priesthood—every priest is appointed from among men. Jesus, though God from eternity, became a man in order to suffer death and serve as our High Priest (Hebrews 2:9). As a man, He was subject to all the weaknesses and temptations that we are, so that He could personally relate to us in our struggles (Hebrews 4:15). Jesus is greater than any other priest, so He is called our “Great High Priest” in Hebrews 4:14, and that gives us the boldness to come “unto the throne of grace, that we may obtain mercy, and find grace to help in time of need” (Hebrews 4:16 KJV). PART IV Question: "What is the significance of the triumphal entry?" Answer:The triumphal entry is that of Jesus coming into Jerusalem on what we know as Palm Sunday, the Sunday before the crucifixion (John 12:1, 12). The story of the triumphal entry is one of the few incidents in the life of Jesus which appears in all four Gospel accounts (Matthew 21:1-17; Mark 11:1-11; Luke 19:29-40; John 12:12-19). Putting the four accounts together, it becomes clear that the triumphal entry was a significant event, not only to the people of Jesus’ day, but to Christians throughout history. We celebrate Palm Sunday to remember that momentous occasion. On that day, Jesus rode into Jerusalem on the back of a borrowed donkey’s colt, one that had never been ridden before. The disciples spread their cloaks on the donkey for Jesus to sit on, and the multitudes came out to welcome Him, laying before Him their cloaks and the branches of palm trees. The people hailed and praised Him as the “King who comes in the name of the Lord” as He rode to the temple, where He taught the people, healed them, and drove out the money-changers and merchants who had made His Father’s house a “den of robbers” (Mark 11:17). Jesus’ purpose in riding into Jerusalem was to make public His claim to be their Messiah and King of Israel in fulfillment of Old Testament prophecy. Matthew says that the King coming on the foal of a donkey was an exact fulfillment of Zechariah 9:9, “Rejoice greatly, O Daughter of Zion! Shout, Daughter of Jerusalem! See, your king comes to you, righteous and having salvation, gentle and riding on a donkey, on a colt, the foal of a donkey.” Jesus rides into His capital city as a conquering King and is hailed by the people as such, in the manner of the day. The streets of Jerusalem, the royal city, are open to Him, and like a king He ascends to His palace, not a temporal palace but the spiritual palace that is the temple, because His is a spiritual kingdom. He receives the worship and praise of the people because only He deserves it. No longer does He tell His disciples to be quiet about Him (Matthew 12:16, 16:20) but to shout His praises and worship Him openly. The spreading of cloaks was an act of homage for royalty (see 2 Kings 9:13). Jesus was openly declaring to the people that He was their King and the Messiah they had been waiting for. Unfortunately, the praise the people lavished on Jesus was not because they recognized Him as their Savior from sin. They welcomed Him out of their desire for a messianic deliverer, someone who would lead them in a revolt against Rome. There were many who, though they did not believe in Christ as Savior, nevertheless hoped that perhaps He would be to them a great temporal deliverer. These are the ones who hailed Him as King with their many hosannas, recognizing Him as the Son of David who came in the name of the Lord. But when He failed in their expectations, when He refused to lead them in a massive revolt against the Roman occupiers, the crowds quickly turned on Him. Within just a few days, their hosannas would change to cries of “Crucify Him!” (Luke 23:20-21). Those who hailed Him as a hero would soon reject and abandon Him. The story of the triumphal entry is one of contrasts, and those contrasts contain applications to believers. It is the story of the King who came as a lowly servant on a donkey, not a prancing steed, not in royal robes, but on the clothes of the poor and humble. Jesus Christ comes not to conquer by force as earthly kings but by love, grace, mercy, and His own sacrifice for His people. His is not a kingdom of armies and splendor but of lowliness and servanthood. He conquers not nations but hearts and minds. His message is one of peace with God, not of temporal peace. If Jesus has made a triumphal entry into our hearts, He reigns there in peace and love. As His followers, we exhibit those same qualities, and the world sees the true King living and reigning in triumph in us. HAVE A BLESSED DAY! 07/25/19 Question: "Was Jesus a Jew?" Answer:One needs only to search the internet today to determine that there is great controversy and disagreement over the question of whether Jesus of Nazareth was actually Jewish. Before we can answer this question adequately, we must first ask another question: who (or what) is a Jew? Even this question has its controversial elements, and the answer depends on who is answering. But one definition that each of the major sects of Judaism—Orthodox, Conservative, and Reform—would probably agree to is, “A Jew is any person whose mother was a Jew or any person who has gone through the formal process of conversion to Judaism.” Although the Hebrew Bible does not specifically state anywhere that matrilineal descent should be used, modern rabbinical Judaism believes that there are several passages in the Torah where this is understood or implied, such as Deuteronomy 7:1-5; Leviticus 24:10; and Ezra 10:2-3. Then there are several examples in Scripture of Gentiles converting to Judaism (e.g., Ruth, the Moabitess; see Ruth 1:16 where Ruth voices her desire to convert) and are considered every bit as Jewish as an ethnic Jew. So, let’s consider two questions: Was Jesus a Jew ethnically? And, was Jesus an observant Jew religiously? Was Jesus a Jew ethnically, or was his mother a Jew? Jesus clearly identified with the Jews of His day, His physical people and tribe, and their religion (although He strongly rejected the pharisaical reinterpretation of the religion). God purposely sent Him to Judah: “He came to His own [Judah], and His own [Judah] did not receive Him. But as many [Jews] as received Him, to them He gave the right to become children of God, to those who believe in His name... (John 1:11-12 NKJV), and He clearly said, "You [Gentiles] worship what you do not know; we [Jews] know what we [Jews] worship, for salvation is of the Jews” (John 4:22). The very first verse of the New Testament clearly proclaims the Jewish ethnicity of Jesus. “The book of the genealogy of Jesus Christ, the son of David, the son of Abraham” (Matthew 1:1). It is evident from passages like Hebrews 7:14, “For it is clear that our Lord descended from Judah,” that Jesus descended from the tribe of Judah, from which we get the name “Jew.” And what about Mary, the mother of Jesus? In the genealogy in Luke chapter 3, we see clearly that Mary was a direct descendant of King David which gave Jesus the legal right to ascend the Jewish throne as well as establishing without any doubt that Jesus was a Jew ethnically. Was Jesus an observant Jew religiously? Both of Jesus' parents had “done everything required by the Law of the Lord” (Luke 2:39). His relatives, Zechariah and Elizabeth, were also Torah-observant Jews (Luke 1:6), so we can see that probably the whole family took their Jewish faith very seriously. In the Sermon on the Mount (Matthew 5–7), Jesus continually affirmed the authority of the Torah and the Prophets (Matthew 5:17) even in the Kingdom of Heaven (Matthew 5:19-20). He regularly attended synagogue (Luke 4:16), and His teaching was respected by the other Jews of His day (Luke 4:15). He taught in the Jewish Temple in Jerusalem (Luke 21:37), and if He were not a Jew, His going into that part of the Temple would simply not have been allowed (Acts 21:28-30). Jesus also displayed the outward signs of being an observant Jew. He wore tzitzit(tassles) on His clothing (Luke 8:44; Matthew 14:36) to serve as a reminder of the commandments (Numbers 15:37-39). He observed Passover (John 2:13) and went up to Jerusalem (Deuteronomy 16:16) on this very important Jewish pilgrimage feast day. He observed Succoth, or the feast of tabernacles (John 7:2, 10) and went up to Jerusalem (John 7:14) as required in the Torah. He also observed Hanukkah, the festival of lights (John 10:22) and probably Rosh Hashanah, the feast of trumpets (John 5:1), going up to Jerusalem on both those occasions as well, even though it isn't commanded in the Torah. Clearly, Jesus identified Himself as a Jew (John 4:22) and as King of the Jews (Mark 15:2). From His birth to His last Passover Seder (Luke 22:14-15), Jesus lived as an observant Jew. PART II Question: "If Jesus was God, why did He say 'No one is good but God alone'?" Answer:It is often claimed by those who reject the deity of Christ that in Mark 10:17-22 Jesus denies His divinity by rejecting the notion that He is good. It reads as follows: “As Jesus started on his way, a man ran up to him and fell on his knees before him. ‘Good teacher,’ he asked, ‘what must I do to inherit eternal life?’ ‘Why do you call me good?’ Jesus answered. ‘No one is good – except God alone. You know the commandments: Do not murder, do not commit adultery, do not steal, do not give false testimony, do not defraud, honor your father and mother.’ ‘Teacher,’ he declared, ‘all these I have kept since I was a boy.’ Jesus looked at him and loved him. ‘One thing you lack,’ he said. ‘Go, sell everything you have and give to the poor, and you will have treasure in heaven. Then come, follow me.’ At this, the man’s face fell. He went away sad, because he had great wealth.” Is Jesus here rebuking the man for calling Him good and thereby denying His deity? No. Rather, He is using a penetrating question to push the man to think through the implications of his own words, to understand the concept of Jesus’ goodness and, most especially, the man’s lack of goodness. The young ruler "went away sad" (Mark 10:22) because he realized that although he had devoted himself to keeping the commandments, he had failed to keep the first and greatest of the commandments—love the LORD your God with all your heart and with all your soul and with all your strength (Matthew 22:37-38). The man’s riches were of more worth to him than God, and thus he was not "good" in the eyes of God. Jesus’ fundamental lesson here is that goodness flows not from a man’s deeds, but rather from God Himself. Jesus invites the man to follow Him, the only means of doing good by God’s ultimate standard. Jesus describes to the young ruler what it means to follow Him—to be willing to give up everything, thus putting God first. When one considers that Jesus is drawing a distinction between man’s standard of goodness and God’s standard, it becomes clear that following Jesus is good. The command to follow Christ is the definitive proclamation of Christ’s goodness. Thus, by the very standard Jesus is exhorting the young ruler to adopt, Jesus is good. And it necessarily follows that if Jesus is indeed good by this standard, Jesus is implicitly declaring His deity. Thus, Jesus’ question to the man is designed not to deny His deity, but rather to draw the man to recognize Christ’s divine identity. Such an interpretation is substantiated by passages such as John 10:11 wherein Jesus declares Himself to be “the good shepherd.” Similarly in John 8:46, Jesus asks, “Can any of you prove me guilty of sin?” Of course the answer is "no." Jesus was “without sin” (Hebrews 4:15), holy and undefiled (Hebrews 7:26), the only One who “knew no sin” (2 Corinthians 5:21). The logic can thus be summarized as follows: 1: Jesus claims only God is good. 2: Jesus claims to be good. 3: Therefore, Jesus claims to be God. Such a claim makes perfect sense in light of the flow of Mark’s narrative with regards to the unfolding revelation of Jesus’ real identity. It is only before the high priest in Mark 14:62 when the question of Jesus’ identity is explicitly clarified. The story of the rich young ruler is one in a sequence of stories designed to point readers toward Jesus’ self-understanding as the eternal, divine, incarnate Son of God. PART III Question: "If Jesus was God, why did He say 'No one is good but God alone'?" Answer:It is often claimed by those who reject the deity of Christ that in Mark 10:17-22 Jesus denies His divinity by rejecting the notion that He is good. It reads as follows: “As Jesus started on his way, a man ran up to him and fell on his knees before him. ‘Good teacher,’ he asked, ‘what must I do to inherit eternal life?’ ‘Why do you call me good?’ Jesus answered. ‘No one is good – except God alone. You know the commandments: Do not murder, do not commit adultery, do not steal, do not give false testimony, do not defraud, honor your father and mother.’ ‘Teacher,’ he declared, ‘all these I have kept since I was a boy.’ Jesus looked at him and loved him. ‘One thing you lack,’ he said. ‘Go, sell everything you have and give to the poor, and you will have treasure in heaven. Then come, follow me.’ At this, the man’s face fell. He went away sad, because he had great wealth.” Is Jesus here rebuking the man for calling Him good and thereby denying His deity? No. Rather, He is using a penetrating question to push the man to think through the implications of his own words, to understand the concept of Jesus’ goodness and, most especially, the man’s lack of goodness. The young ruler "went away sad" (Mark 10:22) because he realized that although he had devoted himself to keeping the commandments, he had failed to keep the first and greatest of the commandments—love the LORD your God with all your heart and with all your soul and with all your strength (Matthew 22:37-38). The man’s riches were of more worth to him than God, and thus he was not "good" in the eyes of God. Jesus’ fundamental lesson here is that goodness flows not from a man’s deeds, but rather from God Himself. Jesus invites the man to follow Him, the only means of doing good by God’s ultimate standard. Jesus describes to the young ruler what it means to follow Him—to be willing to give up everything, thus putting God first. When one considers that Jesus is drawing a distinction between man’s standard of goodness and God’s standard, it becomes clear that following Jesus is good. The command to follow Christ is the definitive proclamation of Christ’s goodness. Thus, by the very standard Jesus is exhorting the young ruler to adopt, Jesus is good. And it necessarily follows that if Jesus is indeed good by this standard, Jesus is implicitly declaring His deity. Thus, Jesus’ question to the man is designed not to deny His deity, but rather to draw the man to recognize Christ’s divine identity. Such an interpretation is substantiated by passages such as John 10:11 wherein Jesus declares Himself to be “the good shepherd.” Similarly in John 8:46, Jesus asks, “Can any of you prove me guilty of sin?” Of course the answer is "no." Jesus was “without sin” (Hebrews 4:15), holy and undefiled (Hebrews 7:26), the only One who “knew no sin” (2 Corinthians 5:21). The logic can thus be summarized as follows: 1: Jesus claims only God is good. 2: Jesus claims to be good. 3: Therefore, Jesus claims to be God. Such a claim makes perfect sense in light of the flow of Mark’s narrative with regards to the unfolding revelation of Jesus’ real identity. It is only before the high priest in Mark 14:62 when the question of Jesus’ identity is explicitly clarified. The story of the rich young ruler is one in a sequence of stories designed to point readers toward Jesus’ self-understanding as the eternal, divine, incarnate Son of God. PART IV Question: "What is the doctrine of eternal generation and is it biblical?" Answer: The doctrine of eternal generation harkens back to the very early stages of the Christian church. This doctrine, along with the eternal procession of the Holy Spirit, form the basis for the complete doctrine of the Trinity. This doctrine was codified in the Nicene Creed, which is universally accepted as an accurate statement of faith in both Roman Catholic and Protestant churches. Furthermore, this doctrine has also been included in such Reformation confessions of faith as the Belgic Confession (Articles X & XI) and the Westminster Confession of Faith (Chapter II.3). These two confessions stand as the doctrinal standard for many Reformed and Presbyterian churches worldwide. When discussing the doctrine of the Trinity, we are immediately confronted with the fact that it is a doctrine clouded in mystery. As finite, created beings, we will never be able to fully comprehend the doctrine of the Trinity; it is simply beyond our ability to fully comprehend. All human analogies used to explain the Trinity break down at some level. The point in saying this is to raise the level of humility in trying to explain these things. We should not attempt to go further than the Scriptures warrant. Every heresy concerning the Trinity has arisen out of an attempt to explain the inexplicable. With that said, let’s review what is commonly believed within Evangelical circles in regards to the doctrine of the Trinity. The doctrine of the Trinity makes four basic assertions: 1. There is one and only one true and living God. 2. This one God eternally exists in three Persons—God the Father, God the Son, and God the Holy Spirit. 3. These three Persons are completely equal in attributes, each with the same divine nature. 4. While each Person is fully and completely God, the Persons are not identical. These four claims are universally accepted by all professing Christians whether they are Roman Catholic or Protestant. Each of these four claims can be defended from Scripture. If we accept these as true and clear, then we should be able to compare the doctrine of eternal generation against these and see if they hold up. The doctrine of eternal generation essentially teaches that God the Father eternally and by necessity generatesor begetsGod the Son in such a way that the substance (divine essence) of God is not divided. The Person of God the Son derives His deity from this generation. In other words, there is a communication of the whole, indivisible substance of the Godhead so that God the Son is the exact representation (or express image) of God the Father. There is still one divine essence that eternally exists in two persons through eternal generation. Reformed theologian Louis Berkhof states the doctrine of eternal generation in this way: It is that eternal and necessary act of the first person in the Trinity, whereby He, within the divine Being, is the ground of a second personal subsistence like His own, and puts this second person in possession of the whole divine essence, without any division, alienation, or change. (Systematic Theology, pg. 94). So we see that eternal generation is an act performed by the First Person of the Trinity. Furthermore, this act by the First Person is necessarily and eternally performed. Finally, the result of this act is the generation of the Second Person of the Trinity in such a way that the entire divine essence is communicated from the First Person to the Second Person. Because of this act of eternal generation, the relational terms, “Father” and “Son,” come to describe the First and Second Persons of the Trinity. The Father eternally generates the Son, and the Son is eternally generated by the Father. This is similar to human generation (which, to note, is neither eternal nor necessary). Just as a human father ‘generates’ or ‘begets’ a human son, so the divine Father eternally and necessarily ‘begets’ the divine Son. Because of this analogy, the doctrine of eternal generation has come under attack. The idea of begetting or generation implies a creation in time; furthermore, it also implies an ontological dependence. In response to this, we should note that as was mentioned earlier, all human analogies regarding the mystery of the Trinity eventually breakdown, so we don’t want to carry our analogies too far. Secondly, the qualifiers ‘eternally’ and ‘necessarily’ should be enough to remove any concerns of a temporal or subordinate relationship between the Father and the Son. The qualifier ‘eternal’ removes this relationship from the constraints of time and space; there was no beginning, nor will there be an end to the generation of the Son from the Father. The qualifier ‘necessarily’ removes any ontological dependence between the Father and the Son; the Son mustbe generated from the Father and the Father mustgenerate the Son. While the terms “Father” and “Son” help us to analogize this relationship, they still in a very real way explain the relationship between the First and Second Person of the Trinity. There is a hierarchical and functional order being described here; one that will define the activity of Father and Son in the economy of creation and salvation. The Father ‘speaks’ the universe into existence and the Son is the agent of that creation. The Father elects the chosen unto salvation and the Son provides the necessary atonement. The Father sends the Son and not the other way around. This hierarchy of role and function in no way diminishes the ontological equality between the Father and the Son; they are both essentially God, sharing equally in the full divine essence. So the terms “Father” and “Son,” far from being a mere anthropomorphism to help us understand the relationship between the First and Second Persons, goes to the heart of defining this necessary and eternal relationship. As such, the doctrine of eternal generation is clearly in line with the four assertions mentioned above. Is this doctrine supported in Scripture? Consider the following verses: "In the beginning was the Word, and the Word was with God, and the Word was God." (John 1:1) "And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth." (John 1:14) "No one has ever seen God; the only God, who is at the Father's side, he has made him known." (John 1:18) "For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life." (John 3:16) "For as the Father has life in himself, so he has granted the Son also to have life in himself." (John 5:26) "Believe me that I am in the Father and the Father is in me, or else believe on account of the works themselves." (John 14:11) "That they may all be one, just as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me." (John 17:21) "He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power. After making purification for sins, he sat down at the right hand of the Majesty on high." (Hebrews 1:3) The thrust of these verses, as they apply to the Trinity, is to suggest that the relationship between Father and Son is one that has existed for all eternity and that the relationship depicts one of ontological equality. Also worth consideration are the words of the Nicene Creed and the Westminster Confession of Faith as it pertains to eternal generation: And in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all worlds; God of God, Light of Light, very God of very God; begotten, not made, being of one substance with the Father, by whom all things were made. (Nicene Creed) In the unity of the Godhead there be three Persons of one substance, power, and eternity: God the Father, God the Son, and God the Holy Ghost. The Father is of none, neither begotten nor proceeding; the Son is eternally begotten of the Father; the Holy Ghost eternally proceeding from the Father and the Son. (WCF II.3) Based on the Scriptures given and the witness of the creeds and confessions, we can be sure that the doctrine of eternal generation is biblical. Given what has been said to this point, we should not expect every believer to have a fully mature grasp of this doctrine. While the doctrine of the Trinity—including the doctrine of eternal generation—is the centerpiece of orthodox theology and should be affirmed by every true believer, it is not a requirement for a true confession of faith on the part of the individual. What I mean by that is salvation is given by grace through faith in Jesus Christ alone (Ephesians 2:8). As one studies the Christian faith, one will come to a more mature understanding of this doctrine. HAVE A BLEED DAY! 07/24/19 Question: "Why are both Jesus and Satan referred to as the morning star?" Answer:The first reference to the morning star as an individual is in Isaiah 14:12: "How you have fallen from heaven, O morning star, son of the dawn! You have been cast down to the earth, you who once laid low the nations!" (NIV). The KJV and NKJV both translate "morning star" as "Lucifer, son of the morning." It is clear from the rest of the passage that Isaiah is referring to Satan's fall from heaven (Luke 10:18). So in this case, the morning star refers to Satan. In Revelation 22:16, Jesus unmistakably identifies Himself as the morning star. Why are both Jesus and Satan described as the "morning star"? It is interesting to note that the concept of the "morning star" is not the only concept that is applied to both Jesus and Satan. In Revelation 5:5, Jesus is referred to as the Lion of the tribe of Judah. In 1 Peter 5:8, Satan is compared to a lion, seeking someone to devour. The point is this, both Jesus and Satan, to a certain extent, have similarities to lions. Jesus is similar to a lion in that He is the King, He is royal and majestic. Satan is similar to a lion in that he seeks to devour other creatures. That is where the similarities between Jesus, Satan, and lions end, however. Jesus and Satan are like lions in very different ways. The idea of a “bright morning star” is a star that outshines all the others, and Jesus is the One who is called “bright.” Satan was a morning star. Jesus, as God incarnate, the Lord of the universe, is the BRIGHT and morning star. Jesus is the most holy and powerful “light” in all the universe. So, while both Jesus and Satan can be described as “morning stars,” in no sense is this equating Jesus and Satan. Satan is a created being. His light only exists to the extent that God created it. Jesus is the light of the world (John 9:5). Only Jesus’ light is “bright” and self-existent. Satan may be a morning star, but he is only a poor imitation of the one true bright morning star, Jesus Christ, the light of the world. PART II Question: "Why did Jesus curse the fig tree?" Answer:The account of Jesus cursing the barren fig tree is found in two different gospel accounts. First, it is seen in Matthew 21:18-22, and then also in Mark 11:12-14. While there are slight differences between the two accounts, they are easily reconciled by studying the passages. Like all Scripture, the key to understanding this passage comes from understanding the context in which it happened. In order to properly understand this passage, we must first look at the chronological and geographical setting. For example, when did this occur, what was the setting, and where did it happen? Also, in order to fully understand this passage, we need to have an understanding of the importance of the fig tree as it relates to the nation of Israel and understand how the fig tree is often used in the Scriptures to symbolically represent Israel. Finally, we must have a basic understanding of the fig tree itself, its growing seasons, etc. First, in looking at the general chronological setting of the passage, we see that it happened during the week before His crucifixion. Jesus had entered Jerusalem a day earlier amid the praise and worship of the Jewish people who were looking to Him as the King/Messiah who was going to deliver them from Roman occupation (Matthew 21:1-11; Mark 11:1-11). Now, the next day, Jesus is again on His way to Jerusalem from where He was staying in Bethany. On His way, both Matthew and Mark record that He was hungry and saw a fig tree in the distance that had leaves on it (Mark 11:13). Upon coming to the tree expecting to find something to eat, Jesus instead discovered that the fig tree had no fruit on it and cursed the tree saying, “May no fruit ever come from you again!” (Matthew 21:19; Mark 11:14). Matthew records the cursing and the withering of the fig tree all in one account and includes it after the account of Jesus cleansing the Temple of the moneychangers. Mark explains that it actually took place over two days, with Jesus cursing the fig tree the first day on the way to cleanse the Temple, and the disciples seeing the tree withered on the second day when they were again going to Jerusalem from Bethany (Mark 11:12-14 and Mark 11:19-20). Of course, upon seeing the tree “withered from the roots up,” the disciples were amazed, as that would have normally taken several weeks. Having reviewed the general chronological setting of the story, we can begin to answer some of many questions that are often asked of it. First of all is the question, Why did Jesus curse the fig tree if it was not the right season for figs? The answer to this question can be determined by studying the characteristics of fig trees. The fruit of the fig tree generally appears before the leaves, and, because the fruit is green it blends in with the leaves right up until it is almost ripe. Therefore, when Jesus and His disciples saw from a distance that the tree had leaves, they would have expected it to also have fruit on it even though it was earlier in the season than what would be normal for a fig tree to be bearing fruit. Also, each tree would often produce two to three crops of figs each season. There would be an early crop in the spring followed by one or two later crops. In some parts of Israel, depending on climate and conditions, it was also possible that a tree might produce fruit ten out of twelve months. This also explains why Jesus and His disciples would be looking for fruit on the fig tree even if it was not in the main growing season. The fact that the tree already had leaves on it even though it was at a higher elevation around Jerusalem, and therefore would have been outside the normal season for figs, would have seemed to be a good indication that there would also be fruit on it. As to the significance of this passage and what it means, the answer to that is again found in the chronological setting and in understanding how a fig tree is often used symbolically to represent Israel in the Scriptures. First of all, chronologically, Jesus had just arrived at Jerusalem amid great fanfare and great expectations, but then proceeds to cleanse the Temple and curse the barren fig tree. Both had significance as to the spiritual condition of Israel. With His cleansing of the Temple and His criticism of the worship that was going on there (Matthew 21:13; Mark 11:17), Jesus was effectively denouncing Israel’s worship of God. With the cursing of the fig tree, He was symbolically denouncing Israel as a nation and, in a sense, even denouncing unfruitful “Christians” (that is, people who profess to be Christian but have no evidence of a relationship with Christ). The presence of a fruitful fig tree was considered to be a symbol of blessing and prosperity for the nation of Israel. Likewise, the absence or death of a fig tree would symbolize judgment and rejection. Symbolically, the fig tree represented the spiritual deadness of Israel, who while very religious outwardly with all the sacrifices and ceremonies, were spiritually barren because of their sins. By cleansing the Temple and cursing the fig tree, causing it to whither and die, Jesus was pronouncing His coming judgment of Israel and demonstrating His power to carry it out. It also teaches the principle that religious profession and observance are not enough to guarantee salvation, unless there is the fruit of genuine salvation evidenced in the life of the person. James would later echo this truth when he wrote that “faith without works is dead” (James 2:26). The lesson of the fig tree is that we should bear spiritual fruit (Galatians 5:22-23), not just give an appearance of religiosity. God judges fruitlessness, and expects that those who have a relationship with Him will “bear much fruit” (John 15:5-8) PART III Question: "Why didn't the disciples always recognize Jesus after His resurrection?" Answer:The Bible does not specifically tell us why the followers of Christ did not always recognize Jesus after His resurrection. As a result, some of the following is speculation. Keeping this in mind, there are a few things that might have contributed to the disciples not recognizing Jesus immediately when He first appeared to them after His resurrection. First, even though Jesus had predicted that He would rise again on the third day, the disciples did not fully understand (Mark 9:32), because clearly they were not looking for Him to be resurrected. This can account for some of their surprise and shock at seeing Him. One of the instances where Jesus was not recognized was Mary Magdalene’s coming to the tomb early in the morning (John 20:15). Instead of recognizing Jesus, she first mistook Him for the gardener. One thing that is important to remember is that we do not know how far Mary was from Jesus when she misidentified Him. It could be that she was simply too far to clearly recognize who He was until He spoke to her. Second, we must remember that since it was very early in the morning, the light would not have been very bright which could also have made it more difficult for her to see Him clearly. When we couple that with the fact that she was not expecting to see Him alive, it is easy to see why she did not recognize Him from a distance until He spoke to her. A second instance in which Jesus was not immediately recognized was when the disciples did not recognize Him when they were out fishing (John 21:4). This could also be related to the distance Jesus might have been from them. A third instance is when the two disciples on the road to Emmaus (Luke 24:13-35) did not recognize Jesus until He broke bread. How could these two disciples have walked, talked, and eaten with Jesus without recognizing Him? In this instance, it seems that they were supernaturally prevented from recognizing Jesus. Jesus perhaps had taken on a different appearance to keep Himself from being recognized. Why would Jesus have done this? The Bible does not say. Perhaps Jesus “veiled” His identity so the two disciples would truly think through the things Jesus was saying, rather than accepting the teaching blindly, as they likely would have if they had known it was Jesus. What we can know for certain is that it was Jesus Himself who appeared to them because of all the testimony of those who saw the resurrected Christ. In addition, there was the witness of the remarkable change that took place in the lives of the disciples. Immediately before and after the crucifixion, the eleven apostles were in hiding in fear, yet after spending considerable time with the resurrected Christ, they became fearless evangelists proclaiming the gospel boldly no matter how strong the opposition. In addition, all eventually gave their lives for the sake of the gospel. Only witnessing the resurrected Jesus Christ can account for such a radical change. PART IV Question: "How tall was Jesus?" Answer:The Bible does not say anything about how tall Jesus was. Height is not something the Bible regularly mentions. The only people in the Bible who are mentioned in reference to their height are Saul (1 Samuel 9:2), Goliath (1 Samuel 17:4), and Zacchaeus (Luke 19:3). The only physical description the Bible gives of Jesus is found in Isaiah 53:2, and that verse provides little information: “He had no beauty or majesty to attract us to him, nothing in his appearance that we should desire him.” This essentially means Jesus was ordinary. There was nothing spectacular about His appearance. It could be said that Jesus was average-looking. With that in mind, the best speculation as to how tall Jesus was would be the average height of a first-century male Jew living in the land of Israel. Even arriving at that average leads to divergent opinions. Based on skeletal remains and other evidence, most anthropologists believe the average height of a Jewish male living in Israel in the first century AD was 5′1" (155 cm). This is significantly shorter than the average height of men today, which is between 5′5" (165 cm) and 5′11" (181 cm), depending on the part of the world they live in. Some use the Shroud of Turin to guess at how tall Jesus was. That artifact portrays a man around 6′1" (185 cm) tall, and so some conclude that Jesus was approximately that height. There are two primary problems with using the Shroud of Turin in this manner. First, it is highly unlikely that the Shroud of Turin is truly Jesus’ burial cloth. Second, if Jesus was 6′1", He would have been approximately a foot taller than most of the other men in Israel during His time. That would have definitively made Him above average. His height—head and shoulders above everyone else—would have made Him attractive and desirable, in contradiction of the prophecy of Isaiah 53:2. Others point to the fact that Jesus was sinless and, from that, extrapolate the idea that He had perfect genetics. According to this theory, the lack of genetic defects would have made Jesus tall. Besides the fact that Scripture never indicates that Jesus was a genetically perfect man, this theory ignores the other factors that help determine height, such as nutrition and environment. But again, the problem with this theory is Isaiah 53:2. If Jesus had perfect genetics, and if that made Him significantly taller than other people, then His appearance would not have been ordinary, again in negation of Isaiah 53:2. So, how tall was Jesus? Very likely, He was of average height for His time and place, between 5′ (152 cm) and 5′5" (165 cm). This conclusion bothers some people because, generally speaking, being tall is looked upon favorably and being short is looked upon unfavorably. We view Jesus as better than we are—and, of course, He is—and since, in our minds, being taller is better, we tend to picture Jesus as being taller than we. Centuries of artwork have furthered the idea that Jesus was rather tall, with a commanding presence. For these reasons, many of us have in our minds a portrait of Jesus as a tall man. Our natural association of being tall with superiority is based on our inclination to infer moral qualities from physical traits. “People look at the outward appearance,” after all (1 Samuel 16:7). We want our heroes to be tall, strong, and strikingly handsome. Villains are supposed to be ugly or misshapen in some way. In contrast, unlike us, “the LORD looks at the heart,” and often it is the plain, the average, and the overlooked who are God’s choice. Jesus Christ was infinitely superior to us morally, spiritually, and intellectually, but, physically, He could have been simply average. Ultimately, it does not matter how tall Jesus was. His height has absolutely nothing to do with any aspect of His ministry, death, or resurrection. Some of us may need a mindset change regarding height. While there are likely more advantages to being tall than there are to being short, being tall does not make anyone superior in the areas it really matters. A person who is 7′ (213 cm) is just as much created in the image of God as a person who is 4′ (122 cm). Jesus was probably not physically tall, but His height is meaningless in terms of bowing the knee to Him and acknowledging “that Jesus Christ is Lord, to the glory of God the Father” (Philippians 2:11). HAVE A BLESSED DAY! 07/23/19 Question: "Book of 1 Corinthians" Answer:Author: 1 Corinthians 1:1 identifies the author of the Book of 1 Corinthians as the apostle Paul. Date of Writing: The Book of 1 Corinthians was written in approximately A. D. 55. Purpose of Writing:The apostle Paul founded the church in Corinth. A few years after leaving the church, the apostle Paul heard some disturbing reports about the Corinthian church. They were full of pride and were excusing sexual immorality. Spiritual gifts were being used improperly, and there was rampant misunderstanding of key Christian doctrines. The apostle Paul wrote his first letter to the Corinthians in an attempt to restore the Corinthian church to its foundation—Jesus Christ. Key Verses: 1 Corinthians 3:3: “You are still worldly. For since there is jealousy and quarreling among you, are you not worldly? Are you not acting like mere men?” 1 Corinthians 6:19-20: “Do you not know that your body is a temple of the Holy Spirit, who is in you, whom you have received from God? You are not your own; you were bought at a price. Therefore honor God with your body.” 1 Corinthians 10:31: “So whether you eat or drink or whatever you do, do it all for the glory of God.” 1 Corinthians 12:7: “Now to each one the manifestation of the Spirit is given for the common good.” 1 Corinthians 13:4-7: “Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It is not rude, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. Love does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, always perseveres.” 1 Corinthians 15:3-4: “For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures.” Brief Summary: The Corinthian church was plagued by divisions. The believers in Corinth were dividing into groups loyal to certain spiritual leaders (1 Corinthians 1:12; 3:1-6). Paul exhorted the Corinthian believers to be united because of devotion to Christ (1 Corinthians 3:21-23). Many in the church were essentially approving of an immoral relationship (1 Corinthians 5:1-2). Paul commanded them to expel the wicked man from the church (1 Corinthians 5:13). The Corinthian believers were taking each other to court (1 Corinthians 6:1-2). Paul taught the Corinthians that it would be better to be taken advantage of than to damage their Christian testimony (1 Corinthians 6:3-8). Paul gave the Corinthian church instructions on marriage and celibacy (chapter 7), food sacrificed to idols (chapters 8 and 10), Christian freedom (chapter 9), the veiling of women (1 Corinthians 11:1-16), the Lord’s Supper (1 Corinthians 11:17-34), spiritual gifts (chapters 12-14), and the resurrection (chapter 15). Paul organized the book of 1 Corinthians by answering questions the Corinthian believers had asked him and by responding to improper conduct and erroneous beliefs they had accepted. Connections: In chapter 10 of the Book of 1 Corinthians, Paul uses the story of the Israelites wandering in the wilderness to illustrate to the Corinthian believers the folly of the misuse of freedom and the danger of overconfidence. Paul has just warned the Corinthians about their lack of self-discipline (1 Corinthians 9:24-27). He goes on to describe the Israelites who, despite seeing God’s miracles and care for them—the parting of the Red Sea, the miraculous provision of manna from heaven and water from a rock—they misused their freedom, rebelled against God, and fell into immorality and idolatry. Paul exhorts the Corinthian church to note the example of the Israelites and avoid lusts and sexual immorality (vv. 6-8) and putting Christ to the test and complaining (vv. 9-10). See Numbers 11:4, 34, 25:1-9; Exodus 16:2, 17:2, 7. Practical Application: Many of the problems and questions the Corinthian church was dealing with are still present in the church today. Churches today still struggle with divisions, with immorality, and with the use of spiritual gifts. The Book of 1 Corinthians very well could have been written to the church today and we would do well to heed Paul’s warnings and apply them to ourselves. Despite all the rebukes and corrections, 1 Corinthians brings our focus back to where it should be—on Christ. Genuine Christian love is the answer to many problems (chapter 13). A proper understanding of the resurrection of Christ, as revealed in chapter 15, and thereby a proper understanding of our own resurrection, is the cure for what divides and defeats us. PART II Question: "Book of Romans" Answer:Author: Romans 1:1 identifies the author of the Book of Romans as the apostle Paul. Romans 16:22 indicates that Paul used a man named Tertius to transcribe his words. Date of Writing: The Book of Romans was likely written A.D. 56-58. Purpose of Writing:As with all Paul’s epistles to the churches, his purpose in writing was to proclaim the glory of the Lord Jesus Christ by teaching doctrine and edify and encourage the believers who would receive his letter. Of particular concern to Paul were those to whom this letter was written—those in Rome who were “loved by God and called to be saints” (Romans 1:7). Because he himself was a Roman citizen, he had a unique passion for those in the assembly of believers in Rome. Since he had not, to this point, visited the church in Rome, this letter also served as his introduction to them. Key Verses: Romans 1:16, “I am not ashamed of the gospel, because it is the power of God for the salvation of every one who believes, first for the Jew, then for the Gentile.” Romans 3:9-11, “What shall we conclude then? Are we any better? Not at all! We have already made the charge that Jews and Gentiles alike are all under sin. As it is written: ‘There is no one righteous, not even one; there is no one who understands, no one who seeks God.’” Romans 3:21, “But now a righteousness from God apart from the law, has been made known, to which the Law and Prophets testify.” Romans 3:23: “For all have sinned and fall short of the glory of God.” Romans 5:8, “But God demonstrates his own love for us in this: while we were still sinners, Christ died for us.” Romans 6:23, “For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.” Romans 8:9, “You however, are controlled not by the sinful nature, but by the Spirit, if the Spirit of God lives in you. And if anyone does not have the Spirit of Christ, he does not belong to Christ.” Romans 8:28: “And we know that in all things God works for the good of those who love him, who have been called according to his purpose.” Romans 8:37-39, “For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height, nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord.” Romans 10:9-10, “That if you confess with your mouth, ‘Jesus is Lord,’ and believe in your heart that God raised Him from the dead, you will be saved. For it is with your heart that you believe and are justified, and it is with your mouth that you confess and are saved.” Romans 12:1, “Therefore, I urge you, brothers, in view of God’s mercy, to offer your bodies as living sacrifices, holy and pleasing to God, this is your spiritual act of worship.” Romans 12:19, “Do not take revenge, my friends, but leave room for God’s wrath, for it is written: ‘It is mine to avenge; I will repay,’ says the Lord.” Romans 16:17, “I urge you, brothers, to watch out for those who cause divisions and put obstacles in your way that are contrary to the teaching you have learned. Keep away from them.” Brief Summary: Paul was excited about being able to minister at last in this church, and everyone was well aware of that fact (Romans 1:8-15). The letter to the Romans was written from Corinth just prior to Paul’s trip to Jerusalem to deliver the alms that had been given for the poor there. He had intended to go to Rome and then on to Spain (Romans 15:24), but his plans were interrupted when he was arrested in Jerusalem. He would eventually go to Rome as a prisoner. Phoebe, who was a member of the church at Cenchrea near Corinth (Romans 16:1), most likely carried the letter to Rome. The Book of Romans is primarily a work of doctrine and can be divided into four sections: righteousness needed, 1:18–3:20; righteousness provided, 3:21–8:39; righteousness vindicated, 9:1–11:36; righteousness practiced, 12:1–15:13. The main theme of this letter is obvious of course—righteousness. Guided by the Holy Spirit, Paul first condemns all men of their sinfulness. He expresses his desire to preach the truth of God’s Word to those in Rome. It was his hope to have assurance they were staying on the right path. He strongly points out that he is not ashamed of the gospel (Romans 1:16), because it is the power by which everyone is saved. The Book of Romans tells us about God, who He is and what He has done. It tells us of Jesus Christ, what His death accomplished. It tells us about ourselves, what we were like without Christ and who we are after trusting in Christ. Paul points out that God did not demand men have their lives straightened out before coming to Christ. While we were still sinners Christ died on a cross for our sins. Connections: Paul uses several Old Testament people and events as illustrations of the glorious truths in the Book of Romans. Abraham believed and righteousness was imputed to him by his faith, not by his works (Romans 4:1-5). In Romans 4:6-9, Paul refers to David who reiterated the same truth: “Blessed are they whose transgressions are forgiven, whose sins are covered. Blessed is the man whose sin the Lord will never count against him." Paul uses Adam to explain to the Romans the doctrine of inherited sin, and he uses the story of Sarah and Isaac, the child of promise, to illustrate the principle of Christians being the children of the promise of the divine grace of God through Christ. In chapters 9–11, Paul recounts the history of the nation of Israel and declares that God has not completely and finally rejected Israel (Romans 11:11-12), but has allowed them to “stumble” only until the full number of the Gentiles will be brought to salvation. Practical Application: The Book of Romans makes it clear that there is nothing we can do to save ourselves. Every “good” deed we have ever done is as a filthy rag before God. So dead in our trespasses and sins are we that only the grace and mercy of God can save us. God expressed that grace and mercy by sending His Son, Jesus Christ, to die on the cross in our place. When we turn our lives over to Christ, we are no longer controlled by our sin nature, but we are controlled by the Spirit. If we make confession that Jesus is Lord, and believe that He is raised from the dead, we are saved, born again. We need to live our lives offered to God as a living sacrifice to Him. Worship of the God who saved us should be our highest desire. Perhaps the best application of Romans would be to apply Romans 1:16 and not be ashamed of the gospel. Instead, let us all be faithful in proclaiming it PART III Question: "Book of Acts" Answer:Author:The book of Acts, also called Acts of the Apostles, does not specifically identify its author. From Luke 1:1–4 and Acts 1:1–3, we know that the same author wrote both Luke and Acts. The tradition from the earliest days of the church has been that Luke, a companion of the apostle Paul, wrote the books of Luke and Acts (Colossians 4:14; 2 Timothy 4:11). Date of Writing:The book of Acts was likely written between AD 61 and 64. Purpose of Writing:The book of Acts was written to provide a history of the early church. The emphasis of the book is the fulfillment of the Great Commission. Acts records the apostles being Christ’s witnesses in Jerusalem, Judea, Samaria, and the surrounding world. The book of Acts sheds light on the gift of the Holy Spirit, who empowers, guides, teaches, and serves as our Counselor. Reading the book of Acts, we are enlightened and encouraged by the power of the gospel as it spread throughout the world and transformed lives. Many miracles were performed during this time by the apostles to validate their message. The book of Acts covers the transitional time between the ascension of Christ and the completion of the New Testament canon, and the apostolic miracles were God’s means of authenticating His message through the men who penned the Bible. Key Verses: Acts 1:8: “But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.” Acts 2:4: “All of them were filled with the Holy Spirit and began to speak in other tongues as the Spirit enabled them.” Acts 4:12: “Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved.” Acts 4:19–20: “But Peter and John replied, ‘Judge for yourselves whether it is right in God’s sight to obey you rather than God. For we cannot help speaking about what we have seen and heard.’” Acts 9:3–6: “As [Saul] neared Damascus on his journey, suddenly a light from heaven flashed around him. He fell to the ground and heard a voice say to him, ‘Saul, Saul, why do you persecute me?’ ‘Who are you, Lord?’ Saul asked. ‘I am Jesus, whom you are persecuting,’ he replied. ‘Now get up and go into the city, and you will be told what you must do.’” Acts 16:31: “So they said, ‘Believe on the Lord Jesus Christ, and you will be saved.’” Brief Summary:The book of Acts gives the history of the Christian church and the spread of the gospel of Jesus Christ, as well as the mounting opposition to it. Although many faithful servants were used to preach and teach the gospel of Jesus Christ, Saul, also called Paul, was the most influential. Before he was converted, Paul zealously persecuted Christians. Paul’s dramatic conversion on the Damascus road (Acts 9:1–31) is a highlight of the book of Acts. After his conversion he went to the opposite extreme of loving God and preaching His Word with power and fervency in the Spirit of the true and living God. The disciples were empowered by the Holy Spirit to be His witnesses in Jerusalem (Acts 1—8:3), in Judea and Samaria (8:4—12:25), and to the ends of the earth (13:1—28:31). Included in the last section are Paul’s three missionary journeys (13:1—21:16), his trials in Jerusalem and Caesarea (21:17—26:32) and his journey to Rome (27:1—28:31). Connections:The book of Acts serves as a transition from the Old Covenant to the New. This transition is seen in several key events in Acts. First, there was a change in the ministry of the Holy Spirit, whose primary function in the Old Testament was the external “anointing” of God’s people, among them Moses (Numbers 11:17), Othniel (Judges 3:8–10), Gideon (Judges 6:34), and Saul (1 Samuel 10:6–10). After the ascension of Jesus, the Spirit came to live in the very hearts of believers (Romans 8:9–11; 1 Corinthians 3:16), guiding and empowering them from within. The indwelling Spirit is the gift of God to those who come to Him in faith. Paul’s conversion in Acts 9 is a dramatic example of the power of God unto salvation (see Romans 1:16) and the opening of spiritually blinded eyes. Paul admitted that, prior to meeting the risen Savior, he was the most zealous of Israelites and was blameless “concerning righteousness based on the law” (Philippians 3:6), going so far as to persecute those who taught salvation by grace through faith in Christ. But, after his conversion, Paul realized that all his legalistic efforts were worthless, and he considered them “rubbish, that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which is through faith in Christ—the righteousness that comes from God and is by faith” (Philippians 3:8–9). Before he met Christ, Paul had been blinded by a pharisaical misinterpretation of the law and an inflated opinion of his own righteousness. After he met Christ, the “scales fell from Saul’s eyes,” as it were (Acts 9:18). His boasting of his own goodness was replaced by his glorying in the cross of Jesus Christ (Romans 3:27; Galatians 6:14). Peter’s vision of the sheet full of unclean animals in Acts 10:9–15 is another sign of the transition from the Old Covenant to the New Covenant’s unity of Jew and Gentile in one universal Church. The “unclean” animals in Peter’s vision symbolized the Gentiles, who were declared “cleansed” by God through the sacrificial death of Christ. The Old Covenant law had served its purpose (see Galatians 3:23–29), and both Jews and Gentiles are united in the New Covenant of grace through their faith in the death and resurrection of Christ. Practical Application:God can do amazing things through ordinary people when He empowers them through His Spirit. The book of Acts shows how God essentially took a group of fisherman and commoners and used them to turn the world upside down (Acts 17:6). God took a Christian-hating murderer and transformed him into history’s greatest Christian evangelist, the author of almost half the books of the New Testament. God used the persecution the Christians endured to help stimulate the incredibly rapid expansion of the fledgling church. God can and does do the same through us—changing our hearts, empowering us by the Holy Spirit, and giving us a passion to spread the good news of salvation through Christ. If we try to accomplish God’s work in the world in our own power, we will fail. Like the disciples in Acts 2, we must faithfully proclaim the gospel, trust God for the results, and devote ourselves “to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer” (Acts 2:42). PART III Question: "Gospel of Luke" Answer:Author: The Gospel of Luke does not identify its author. From Luke 1:1-4 and Acts 1:1-3, it is clear that the same author wrote both Luke and Acts, addressing both to “most excellent Theophilus,” possibly a Roman dignitary. The tradition from the earliest days of the church has been that Luke, a physician and a close companion of the Apostle Paul, wrote both Luke and Acts (Colossians 4:14; 2 Timothy 4:11). This would make Luke the only Gentile to pen any books of Scripture. Date of Writing: The Gospel of Luke was likely written between A.D. 58 and 65. Purpose of Writing:As with the other two synoptic gospels—Matthew and Mark—this book’s purpose is to reveal the Lord Jesus Christ and all He “began to do and to teach until the day he was taken up to heaven” (Acts 1:1-2). The Gospel of Luke is unique in that is a meticulous history—an “orderly account” (Luke 1:3) consistent with the Luke’s medical mind—often giving details the other accounts omit. Luke’s history of the life of the Great Physician emphasizes His ministry to—and compassion for—Gentiles, Samaritans, women, children, tax collectors, sinners, and others regarded as outcasts in Israel. Key Verses: Luke 2:4-7: “So Joseph also went up from the town of Nazareth in Galilee to Judea, to Bethlehem the town of David, because he belonged to the house and line of David. He went there to register with Mary, who was pledged to be married to him and was expecting a child. While they were there, the time came for the baby to be born, and she gave birth to her firstborn, a son. She wrapped him in cloths and placed him in a manger, because there was no room for them in the inn.” Luke 3:16, "John answered them all, 'I baptize you with water. But one more powerful than I will come, the thongs of whose sandals I am not worthy to untie. He will baptize you with the Holy Spirit and with fire.'" Luke 4:18-19, 21: “‘The Spirit of the Lord is on me, because he has anointed me to preach good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to release the oppressed, to proclaim the year of the Lord's favor.’ Today this scripture is fulfilled in your hearing." Luke 18:31-32: “Jesus took the Twelve aside and told them, ‘We are going up to Jerusalem, and everything that is written by the prophets about the Son of Man will be fulfilled. He will be handed over to the Gentiles. They will mock him, insult him, spit on him, flog him and kill him. On the third day he will rise again.’" Luke 23:33-34: "When they came to the place called the Skull, there they crucified him, along with the criminals—one on his right, the other on his left. Jesus said, ‘Father, forgive them, for they do not know what they are doing.’" Luke 24:1-3: "On the first day of the week, very early in the morning, the women took the spices they had prepared and went to the tomb. They found the stone rolled away from the tomb, but when they entered, they did not find the body of the Lord Jesus." Brief Summary: Called the most beautiful book ever written, the Gospel of Luke begins by telling us about Jesus' parents; the birth of His cousin, John the Baptist; Mary and Joseph's journey to Bethlehem, where Jesus is born in a manger; and the genealogy of Christ through Mary. Jesus' public ministry reveals His perfect compassion and forgiveness through the stories of the prodigal son, the rich man and Lazarus, and the Good Samaritan. While many believe in this unprejudiced love that surpasses all human limits, many others—especially the religious leaders—challenge and oppose the claims of Jesus. Christ's followers are encouraged to count the cost of discipleship, while His enemies seek His death on the cross. Finally, Jesus is betrayed, tried, sentenced and crucified. But the grave cannot hold Him! His Resurrection assures the continuation of His ministry of seeking and saving the lost. Connections: Since Luke was a Gentile, his references to the Old Testament are relatively few compared to those in Matthew's gospel, and most of the OT references are in the words spoken by Jesus rather than in Luke’s narration. Jesus used the Old Testament to defend against Satan’s attacks, answering him with “It is written” (Luke 4:1-13); to identify Himself as the promised Messiah (Luke 4:17-21); to remind the Pharisees of their inability to keep the Law and their need of a Savior (Luke 10:25-28, 18:18-27); and to confound their learning when they tried to trap and trick Him (Luke 20). Practical Application: The Gospel of Luke gives us a beautiful portrait of our compassionate Savior. Jesus was not “turned off” by the poor and the needy; in fact, they were a primary focus of His ministry. Israel at the time of Jesus was a very class-conscious society. The weak and downtrodden were literally powerless to improve their lot in life and were especially open to the message that “the kingdom of God is near you” (Luke 10:9). This is a message we must carry to those around us who desperately need to hear it. Even in comparatively wealthy countries—perhaps especially so—the spiritual need is dire. Christians must follow the example of Jesus and bring the good news of salvation to the spiritually poor and needy. The kingdom of God is near and the time grows shorter every day. PART IV Question: "Gospel of Mark" Answer:Author: Although the Gospel of Mark does not name its author, it is the unanimous testimony of early church fathers that Mark was the author."He was an associate of the Apostle Peter, and evidently his spiritual son (1 Peter 5:13). From Peter he received first-hand information of the events and teachings of the Lord, and preserved the information in written form. It is generally agreed that Mark is the John Mark of the New Testament (Acts 12:12). His mother was a wealthy and prominent Christian in the Jerusalem church, and probably the church met in her home."Mark joined Paul and Barnabas on their first missionary journey, but not on the second because of a strong disagreement between the two men (Acts 15:37-38). However, near the end of Paul's life he called for Mark to be with him (2 Timothy 4:11). Date of Writing: The Gospel of Mark was likely one of the first books written in the New Testament, probably in A.D. 55-59. Purpose of Writing:Whereas Matthew is written primarily to his fellow Jews, Mark's gospel appears to be targeted to the Roman believers, particularly Gentiles. Mark wrote as a pastor to Christians who previously had heard and believed the Gospel (Romans 1:8). He desired that they have a biographical story of Jesus Christ as Servant of the Lord and Savior of the world in order to strengthen their faith in the face of severe persecution and to teach them what it meant to be His disciples. Key Verses: Mark 1:11: "And a voice came from heaven: "You are my Son, whom I love; with you I am well pleased."" Mark 1:17: ""Come, follow Me," Jesus said, "and I will make you fishers of men."" Mark 10:14-15: "He said to them, "Let the little children come to Me, and do not hinder them, for the kingdom of God belongs to such as these. I tell you the truth, anyone who will not receive the kingdom of God like a little child will never enter it."" Mark 10:45: "For even the Son of Man did not come to be served, but to serve, and to give His life as a ransom for many." Mark 12:33: “To love him with all your heart, with all your understanding and with all your strength, and to love your neighbor as yourself is more important than all burnt offerings and sacrifices.” Mark 16:6: ""Don't be alarmed," he said. "You are looking for Jesus the Nazarene, who was crucified. He has risen! He is not here. See the place where they laid Him."" Mark 16:15: "He said to them, "Go into all the world and preach the good news to all creation."" Brief Summary: This gospel is unique because it emphasizes Jesus' actions more than His teaching. It is simply written, moving quickly from one episode in the life of Christ to another. It does not begin with a genealogy as in Matthew, because Gentiles would not be interested in His lineage. After the introduction of Jesus at His baptism, Jesus began His public ministry in Galilee and called the first four of His twelve disciples. What follows is the record of Jesus' life, death and resurrection. Mark's account is not just a collection of stories, but a narrative written to reveal that Jesus is the Messiah, not only for the Jews, but for the Gentiles as well. In a dynamic profession, the disciples, led by Peter, acknowledged their faith in Him (Mark 8:29-30), even though they failed to understand fully His Messiahship until after His resurrection. As we follow His journeys through Galilee, the surrounding areas, and then to Judea, we realize what a rapid pace He set. He touched the lives of many people, but He left an indelible mark on His disciples. At the transfiguration (Mark 9:1-9), He gave three of them a preview of His future return in power and glory, and again it was revealed to them who He was. However, in the days leading to His final trip to Jerusalem, we see them bewildered, fearful and doubting. At Jesus' arrest, He stood alone after they fled. In the following hours of the mock trials, Jesus boldly proclaimed that He is the Christ, the Son of the Blessed One, and that He would be triumphant at His return (Mark 14:61-62). The climactic events surrounding the crucifixion, death, burial and resurrection were not witnessed by most of His disciples. But several faithful women did witness His passion. After the Sabbath, early in the morning of the first day of the week, they went to the tomb with burial spices. When they saw the stone had been rolled away, they entered the tomb. It was not the body of Jesus they saw, but an angel robed in white. The joyful message they received was, "He is risen!" Women were the first evangelists, as they spread the good news of His resurrection. This same message has been broadcast throughout the world in the following centuries down to us today. Connections: Because Mark's intended audience was the Gentiles, he does not quote as frequently from the Old Testament as Matthew, who was writing primarily to the Jews. He does not begin with a genealogy to link Jesus with the Jewish patriarchs, but begins instead with His baptism, the beginning of His earthly ministry. But even there, Mark quotes from an Old Testament prophecy regarding the messenger"John the Baptist"who would exhort the people to "prepare the way for the Lord" (Mark 1:3; Isaiah 40:3) as they awaited the coming of their Messiah. Jesus does refer to the Old Testament in several passages in Mark. In Mark 7:6, Jesus rebukes the Pharisees for their superficial worship of God with their lips while their hearts were far from Him and refers to their own prophet, Isaiah, to convict them of their hardheartedness (Isaiah 29:13). Jesus referred to another Old Testament prophecy which was to be fulfilled that very night as the disciples would be scattered like sheep without a shepherd when Jesus was arrested and put to death (Mark 14:27; Zechariah 13:7). He referred again to Isaiah when He cleansed the Temple of the money-changers (Mark 11:15-17; Isaiah 56:7; Jeremiah 7:11) and to the Psalms when He explained that He was the chief Cornerstone of our faith and of the Church (Mark 12:10-11; Psalm 118:22-23). Practical Application: Mark presents Jesus as the suffering Servant of God (Mark 10:45) and as the One who came to serve and sacrifice for us, in part to inspire us to do the same. We are to minister as He did, with the same greatness of humility and devotion to the service of others. Jesus exhorted us to remember that to be great in God's kingdom, we must be the servant of all (Mark 10:44). Self-sacrifice should transcend our need for recognition or reward, just as Jesus was willing to be abased as He lay down His life for the sheep. PART V Question: "Gospel of John" Answer:Author:John 21:20–24 describes the author of the gospel of John as “the disciple whom Jesus loved,” and for both historical and internal reasons this is understood to be John the Apostle, one of the sons of Zebedee (Luke 5:10). Date of Writing:Discovery of certain papyrus fragments dated around AD 135 require the gospel of John to have been written, copied, and circulated before then. And, while some think it was written before Jerusalem was destroyed (AD 70), AD 85—90 is a more accepted time for the writing of the gospel of John. Purpose of Writing:The author cites the purpose of the gospel of John as follows: “But these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name” (John 20:31). Unlike the three Synoptic Gospels, John’s purpose is not to present a chronological narrative of the life of Christ but to display His deity. John sought to strengthen the faith of second-generation believers and bring about faith in others, but he also sought to correct a false teaching that was spreading in the first century. John emphasized Jesus Christ as “the Son of God,” fully God and fully man, contrary to a false doctrine that taught the “Christ-spirit” came upon the human Jesus at His baptism and left Him at the crucifixion. Key Verses:“In the beginning was the Word, and the Word was with God, and the Word was God. . . . And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth” (John 1:1, 14). “The next day John saw Jesus coming toward him, and said, ‘Behold! The Lamb of God who takes away the sin of the world!’” (John 1:29). “For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life” (John 3:16). “Jesus answered and said to them, ‘This is the work of God, that you believe in Him whom He sent’” (John 6:29). “The thief does not come except to steal, and to kill, and to destroy. I have come that they may have life, and that they may have it more abundantly” (John 10:10). “And I give them eternal life, and they shall never perish; neither shall anyone snatch them out of My hand” (John 10:28). “Jesus said to her, ‘I am the resurrection and the life. He who believes in Me, though he may die, he shall live. And whoever lives and believes in Me shall never die. Do you believe this?’”(John 11:25–26). “By this all will know that you are My disciples, if you have love for one another” (John 13:35). “Jesus said to him, ‘I am the way, the truth, and the life. No one comes to the Father except through Me’” (John 14:6). “Jesus said to him, ‘Have I been with you so long, and yet you have not known Me, Philip? He who has seen Me has seen the Father; so how can you say, “Show us the Father”?’” (John 14:9). “Sanctify them by Your truth. Your word is truth” (John 17:17). “So when Jesus had received the sour wine, He said, ‘It is finished!’ And bowing His head, He gave up His spirit” (John 19:30). “Jesus said to him, ‘Thomas, because you have seen Me, you have believed. Blessed are those who have not seen and yet have believed’” (John 20:29). Brief Summary:The gospel of John includes only seven miracles—John calls them “signs”—to demonstrate the deity of Christ and illustrate His ministry. Some of these miracles and stories, such as the raising of Lazarus, are found only in John. His is the most theological of the four Gospels, and he often gives the reason behind events mentioned in the other gospels. The gospel of John shares much about the approaching ministry of the Holy Spirit after Jesus’ ascension. There are certain words or phrases that create a recurring theme in the gospel of John: believe, witness, Comforter, life – death, light – darkness, I am, and love. The gospel of John introduces Jesus Christ, not from His birth, but from “the beginning,” before creation. John calls Jesus “the Word” (Logos) who, as God Himself, was involved in every aspect of creation (John 1:1–3) and who later became flesh (verse 14) in order that He might take away our sins as the spotless Lamb of God (verse 29). The gospel of John includes several spiritual conversations, such as Jesus’ talk with the Samaritan woman that shows Him as the Messiah (John 4:26) and Jesus’ meeting with Nicodemus that explains salvation through His vicarious death on the cross (John 3:14–16). In the gospel of John, Jesus repeatedly angers the Jewish leaders by correcting them (John 2:13–16); healing on the Sabbath, and claiming traits belonging only to God (John 5:18; 8:56–59; 9:6, 16; 10:33). The last nine chapters of the gospel of John deal with the final week of Jesus’ life. Jesus prepares His disciples for His coming death and for their ministry after His resurrection and ascension (John 14–17). He then willingly dies on the cross in our place (John 10:15–18), paying our sin debt in full (John 19:30) so that whoever trusts in Him will be saved (John 3:14–16). Jesus then rises from the dead, convincing even the most doubting of His disciples that He is God and Master (John 20:24–29). Connections:The gospel of John’s portrayal of Jesus as the God of the Old Testament is seen most emphatically in the seven “I Am” statements of Jesus. He is the “Bread of life” (John 6:35), provided by God to feed the souls of His people, just as He provided manna from heaven to feed the Israelites in the wilderness (Exodus 16:11–36). Jesus is the “Light of the world” (John 8:12), the same Light that God promised to His people in the Old Testament (Isaiah 30:26; 60:19–22) and which will find its culmination in the New Jerusalem when Christ the Lamb will be its Light (Revelation 21:23). Two of the “I Am” statements refer to Jesus as both the “Good Shepherd” and the “Door of the sheep.” Here are clear references to Jesus as the God of the Old Testament, the Shepherd of Israel (Psalm 23:1; 80:1; Jeremiah 31:10; Ezekiel 34:23) and, as the only Door into the sheepfold, the only way of salvation. The Jews believed in the resurrection and, in fact, used the doctrine to try to trick Jesus into making statements they could use against Him. But His statement at the tomb of Lazarus, “I am the resurrection and the life” (John 11:25), must have astounded them. He was claiming to be the cause of resurrection and in possession of the power of life and death. None other than God Himself could claim such a thing. Similarly, Jesus’ claim to be “the way, the truth and the life” (John 14:6) linked Him unmistakably to the Old Testament. His is the “Way of Holiness” prophesied in Isaiah 35:8; He established the City of Truth of Zechariah 8:3 when He was in Jerusalem and preached the truths of the gospel. As “the Life,” Jesus affirms His deity, the Creator of life, God incarnate (John 1:1–3; Genesis 2:7). Finally, as the “true Vine” (John 15:1, 5), Jesus identifies Himself with the nation of Israel, who are called the vineyard of the Lord in many Old Testament passages. As the true Vine of the vineyard of Israel, He portrays Himself as the Lord of the “true Israel”—all those who would come to Him in faith (cf. Romans 9:6). Practical Application:The gospel of John continues to fulfill its purpose of evangelizing the lost (John 3:16 is likely the best-known Bible verse) and is often used in evangelistic Bible studies. In the recorded encounters between Jesus and Nicodemus and the woman at the well (chapters 3—4), we learn much from Jesus’ model of personal evangelism. His comforting words to His disciples before His death (John 14:1–6, 16; 16:33) are still of great comfort in sorrowful times. Jesus’ “high priestly prayer” for believers in chapter 17 is also a wonderful source of encouragement for believers. John’s teachings concerning the deity of Christ (John 1:1–3, 14; 5:22–23; 8:58; 14:8–9; 20:28) are helpful in apologetics and provide a clear revelation of who Jesus is: fully God and fully man. HAVE A BLESSED DAY! 07/22/19 Question: "What kind of bodies will people have in hell?" Answer:The Bible indicates that both believers and non-believers will have resurrected bodies on the last day (Daniel 12:1–2). Those going to hell will be eternally separated from God. That’s the “second death”—being cast into the lake of fire to be tormented for eternity, separated from God (Revelation 20:14). One clue that people in hell have a body of some kind is Jesus’ account of the rich man and Lazarus in Luke 16. The rich man in hell had the ability to feel “torment” and “agony” (verses 23–25), the ability to see and speak (verses 23–24), and a “tongue” that he wanted cooled (verse 24). Since this story is set before the resurrection on the last day, it seems that those now in hell exist in an “intermediate” state; many theologians believe this to include a “spiritual body” of some type—or perhaps the spirit takes on some of the attributes of the body it inhabited. People currently in heaven also have a “spiritual body,” it would seem. Lazarus’ “finger” is mentioned in Luke 16:24. And, when the three disciples saw Moses and Elijah on the mount of transfiguration, the two prophets did not appear as disembodied spirits; rather, they were recognizable individuals. They were visible as “men . . . in glorious splendor” (Luke 9:30). Even pre-resurrection, Moses and Elijah have a body of some kind. Another indication that people will have physical bodies in hell is that Jesus warned us to “fear Him who can destroy both body and soul in hell” (Matthew 10:28). The eternal, continuing destruction of hell is the product of God’s justice and wrath, and the destruction of that place will affect the “body” as well as the soul. The problem some people have with the concept of having a physical body in hell is that, if the fire of hell is taken literally, that would mean one’s bodily tissue would be perpetually burning and regenerating to be burned again. But Scripture teaches that the resurrection body will be different from the bodies we now possess. Our earthly bodies are fit for this world; the resurrection body will be fit for eternity—in either heaven or hell. God has good news regarding the harsh reality of hell’s existence. God, in His justice, prepared hell for the punishment of sin; but, in His mercy, He also provided the means by which we can be saved. Romans 5:8–9 states, “But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us. Much more then, having now been justified by His blood, we shall be saved from the wrath of God through Him.” Because of Christ’s sacrifice and our faith in His atoning blood, we can be at peace with God (Romans 5:1). We can look forward to the time when we will live with Him for all eternity in the resurrected bodies He will give us. What a blessing it is to be at peace with God. To be called His child, His friend. We can enjoy the peace and joy of His presence both now and forever. PART II Question: "What makes Christianity unique?" Answer:Is Christianity really unique, or is it just one of many roads on the path to Truth? Is Christianity truly unique among the many religions around the world? If it is, what makes it so? Unique among all religions, Christianity makes several claims that others do not. First, all other religions exhort man to reach up to God and grasp hold of Him through their own efforts. Christianity is the only religion where God reaches down to man. Second, other religions are systems of do’s and don’ts to appease God; whereas Christianity is a relationship with God. Third, Christianity looks to the Bible as the singular source of Truth. Finally, Christianity is based upon truly the most amazing event in all of human history—the resurrection. As to the first issue, other forms of religion subscribe to a system of works—those we should do and those we should avoid—which will make us “good enough” to please God and merit His favor. Christianity, on the other hand, is based on the biblical principle that we can never be good enough to be in the presence of a perfect, holy God. The Mosaic Law was given to mankind to prove to us that we can’t keep it. Galatians 3 describes the purpose of the Law. It is a “tutor” or “schoolmaster” to lead us to Christ because “…by observing the law no one will be justified” (Galatians 2:16). The impossibility of keeping the Law is revealed in what Jesus called the “first and greatest commandment” in Matthew 22:37: “Love the Lord your God with all your heart and with all your soul and with all your mind.” This would mean loving God with every fiber of our being 24/7, with never a thought for ourselves, an impossible task for anyone. But rather than condemning us as law-breakers and leaving it at that, God provided a substitute—Jesus Christ—who obeyed the Law perfectly for us. By faith in Him and accepting His work on our behalf, we are justified and made righteous. Here is the crucial difference between Christianity and all other religions. As to the second point, Christianity is not a religious system, but a relationship with God, one that He initiated and maintains. Christians believe that mankind was created specifically to have a relationship with God, but sin separates all men from Him (Romans 3:23, 5:12). Christianity teaches that Jesus Christ walked this earth, fully God, and yet fully man (Philippians 2:6-11), and died on the cross to restore the relationship that was broken by sin. After His death on the cross, Christ was buried, He rose again, and now lives at the right hand of the Father, making intercession for believers forever (Hebrews 7:25). The intimacy of this relationship is revealed in two poignant pictures. Now no longer seen as law-breakers, we have been adopted into God’s own family as His children (Ephesians 1:5). Even more intimately, believers are the very “body of Christ” of which He is the head (Ephesians 1:22-23), having been purchased by His blood (Hebrews 9:12). No other religion makes assertions that even begin to approximate this incredible truth. Another thing that makes Christianity unique is its source of information. All religions have some sort of basis of information that outlines its beliefs and practices, but none have one source of information that makes the claims Christianity does about the Bible—it is the written Word of God, and it is infallible and inerrant and all that is necessary for faith and practice (2 Timothy 3:16). Christians believe that the Bible is the inspired—literally “God-breathed”—Word of God and that its teaching is the final authority (2 Timothy 3:16; 2 Peter 1:20-21). Though there are other religions that use prophecy, none are 100% accurate, as are those in the Bible, and none of them point to someone like Jesus who made incredible claims and performed incredible deeds. Perhaps the most defining principle of Christianity that makes it truly unique in every way and provides its fundamental basis is the resurrection of Jesus Christ. Within Christianity, the resurrection is vitally important, for without it, Christianity does not exist, and our faith is useless (1 Corinthians 15:14). It was Jesus' resurrection that changed the lives of the disciples. After Jesus was crucified, the disciples ran and hid. But when they saw the risen Lord, they knew that all Jesus had said and done proved that He was indeed God in flesh. No other religious leader has died in full view of trained executioners, had a guarded tomb, and then rose three days later to appear to many people. The resurrection is proof of who Jesus is and that He did accomplish what He set out to do: provide the only means of redemption for mankind. Buddha did not rise from the dead. Muhammad did not rise from the dead. Confucius did not rise from the dead. Krishna did not rise from the dead. Only Jesus has physically risen from the dead, walked on water, claimed to be God, and raised others from the dead. He has conquered death. Only in Christianity do we have the person of Christ who claimed to be God, performed many miracles to prove His claim of divinity, died and rose from the dead, and claimed that He alone is “the way the truth and the life” (John 14:6) and that no one comes to the Father except through Him. PART III Question: "What does the Bible say about organ donation?" Answer:The Bible does not specifically address the issue of organ transplantation. Obviously, organ transplants would have been unknown in Bible times. However, there are verses that illustrate broad principles that may apply. One of the most compelling arguments for organ donation is the love and compassion such an act demonstrates toward others. The mandate to "love your neighbor" was stated by Jesus (Matthew 5:43), Paul (Romans 13:9), and James (James 2:8), but it can actually be traced all the way back to Leviticus 19:18. From the earliest days in the Old Testament, God's people were commanded to demonstrate a love for God as well as for their neighbors. Being willing to donate an organ from our own bodies would seem to be an extreme example of selfless sacrifice for another. We have the utmost example of this in the sacrifice that Jesus Christ made as He gave up His body for all of humanity. John summed up the command well when he wrote, "Dear friends, since God so loved us, we also ought to love one another" (1 John 4:11). As Jesus was trying to convey this message of unconditional love for others, He spoke of caring for the hungry, thirsty, homeless, naked, sick, and imprisoned (Matthew 25:35-46). He went on to clarify: "I tell you the truth, whatever you did for one of the least of these brothers of mine, you did for me" (Matthew 25:40). Jesus also used the parable of the Good Samaritan (Luke 10:25-37) to teach that we, as Christians, are to be kind and to show love toward everyone. If a practice or procedure is not contradictory to biblical principles, then it should be considered permissible and can be supported by faithful Christians. Some people view organ donation as the ultimate form of mutilating the human body. Frequently, passages such as 1 Corinthians 6:19-20 are used to defend the idea that organs should not be harvested from a person's body. As stewards of God's creation, we should treat our bodies with respect, and abstain from whatever is deleterious to them. However, when Paul wrote those words to the Christians at Corinth, he stated: "Therefore glorify God in your body, and in your spirit, which are God's" (v. 20), indicating this was something that was to be carried out while the individual was still living. In the apostle's second letter to the church at Corinth, he reminded them: "For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens" (5:1). One of the biggest concerns among Christians is the concept that the entire body needs to be present and preserved in some fashion for the resurrection. Therefore, many Christians are reluctant to donate organs because they believe that resurrection itself requires a "complete" body. However, when God was handing out punishments at the Garden of Eden, He told Adam, "By the sweat of your brow you will eat your food until you return to the ground, since from it you were taken; for dust you are and to dust you will return" (Genesis 3:19). Thus, God said that one day our earthly bodies would return to the soil. Paul, in writing to the Corinthians, provided some insight as to the difference between the physical body at death (which may be disposed of in a variety of ways), and the spiritual body of the resurrection (1 Corinthians 15:35-49). He used the analogy of the difference between a seed and the product of that seed to illustrate the difference between the earthly body and the resurrected body. He then went on to comment: "It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body" (v. 44). If we believe that the bodies raised at the resurrection represent simply a "reoccupation" of our earthly bodies, then we possess a false concept of our resurrection as presented in the Bible. We are told that the earthly body, "that of flesh and blood," will not enter into the heavenly inheritance (1 Corinthians 15:50). Based on these facts, Christians should not fear or reject organ donation merely in an attempt to keep the physical body intact for the resurrection. Additional thoughts on organ donation and organ harvesting The legitimate argument against organ donation arises from the process of organ harvesting. There is nothing ethically wrong in recovering organs from the dead, but most successful organ transplants require that any prospective organs be kept alive with blood and oxygen flowing through them until they are removed from the body. This dilemma is troublesome, because we cannot, and must not, support the termination of life in favor of organ donation. The medical profession has traditionally used cessation of heart and lung activity to mark the point of death. Medical technology had progressed to a point where it is possible to sustain (via a respirator) heart and lung activity for days or even weeks after a patient had irreversibly lost all brain function. There has been a push in some medical circles to harvest organs when the patient has lost higher brain functions but is still alive. In 1994, the Council on Ethical and Judicial Affairs of the American Medical Association (AMA) issued its updated opinion that it is "ethically permissible" to use babies born without higher brain functions as organ donors. As Christians, we can support organ donation only in those cases in which death has been determined by every criteria, "including complete loss of brain function," rather than just by one or two criteria. God forbids intentional killing (James 2:10-11); thus, we must carefully determine, in light of God's Word, whether a respirator is simply oxygenating a corpse or sustaining a living human being. Then we must act accordingly. Since most transplants come from donors who have been declared neurologically dead, it is important that we fully understand the criteria the medical profession is using to define brain death. Only when a patient is determined to be irreversibly and completely brain dead should he or she be considered a candidate for organ donation. PART IV Question: "What does Messiah mean?" Answer:Messiahcomes from the Hebrew word mashiachand means “anointed one” or “chosen one.” The Greek equivalent is the word Christosor, in English, Christ. The name “Jesus Christ” is the same as “Jesus the Messiah.” In biblical times, anointing someone with oil was a sign that God was consecrating or setting apart that person for a particular role. Thus, an “anointed one” was someone with a special, God-ordained purpose. In the Old Testament, people were anointed for the positions of prophet, priest, and king. God told Elijah to anoint Elisha to succeed him as Israel’s prophet (1 Kings 19:16). Aaron was anointed as the first high priest of Israel (Leviticus 8:12). Samuel anointed both Saul and David as kings of Israel (1 Samuel 10:1; 16:13). All of these men held “anointed” positions. But the Old Testament predicted a coming Deliverer, chosen by God to redeem Israel (Isaiah 42:1; 61:1–3). This Deliverer the Jews called the Messiah. Jesus of Nazareth was and is the prophesied Messiah (Luke 4:17–21; John 4:25–26). Throughout the New Testament, we see proof that Jesus is the Chosen One: “These [miracles] are written that you may believe that Jesus is the Messiah, the Son of God, and that by believing you may have life in his name” (John 20:31). We also hear testimonies that Jesus is “the Messiah, the Son of the living God” (Matthew 16:16). The ultimate evidence that Jesus is indeed the promised Messiah, the Anointed One, is His resurrection from the dead. Acts 10:39–43 is an eyewitness testimony to His resurrection and the fact that “he is the one whom God appointed as judge of the living and the dead.” Jesus fulfills the role of Prophet, Priest, and King, which is further evidence to His being the Messiah. He is a prophet, because He embodied and preached the Word of God (see John 1:1–18; 14:24; and Luke 24:19); a priest, because His death atones for our sins and reconciles us to the Father (see Hebrews 2:17; 4:14); and a king, because after His resurrection God gave all authority to Him (see John 18:36; Ephesians 1:20–23; and Revelation 19:16). The Jews of Jesus’ day expected the Messiah to redeem Israel by overthrowing the rule of the Romans and establishing an earthly kingdom (see Acts 1:6). It wasn’t until after Jesus’ resurrection that His disciples finally began to understand what the prophecies in the Old Testament really meant the Messiah would do (see Luke 24:25–27). The Messiah was “anointed” first to deliver His people spiritually; that is, to redeem them from sin (John 8:31–36). He accomplished this salvation through His death and resurrection (John 12:32; John 3:16). Later, Jesus the Messiah will deliver His people from their physical enemies, when He sets up His Kingdom on the earth (see Isaiah 9:1–7). PART V Question: "What is the intermediate state?" Answer:The “intermediate state” is a theological concept that speculates regarding what kind of body, if any, believers in heaven have while they wait for their physical bodies to be resurrected. The Bible makes it clear that deceased believers are with the Lord (2 Corinthians 5:6-8; Philippians 1:23). The Bible also makes it clear that the resurrection of believers has not yet occurred, meaning that the bodies of deceased believers are still in the grave (1 Corinthians 15:50-54; 1 Thessalonians 4:13-17). So, the question of the intermediate state is whether believers in heaven are given temporary physical bodies until the resurrection, or whether believers in heaven exist in spiritual/non-corporeal form until the resurrection. The Bible does not give a great amount of detail regarding the intermediate state. The only Scripture that specifically, but indirectly, speaks to the issue is Revelation 6:9, “… I saw under the altar the souls of those who had been slain because of the word of God and the testimony they had maintained.” In this verse John is given a vision of those who will be killed because of their faith during the end times. In this vision those believers who had been killed are under God’s altar in heaven and are described as “souls.” So, from this one verse, if there is a biblical answer for the intermediate state, it would seem that believers in heaven are in spiritual/non-corporeal form until the resurrection. The heaven that ultimately awaits believers is the New Heavens and New Earth (Revelation 21-22). Heaven will indeed be a physical place. Our physical bodies will be resurrected and glorified, made perfectly fit for eternity on the New Earth. Currently, heaven is a spiritual realm. It would seem, then, that there would be no need for temporary physical bodies if believers are in a spiritual heaven. Whatever the intermediate state is, we can rest assured that believers in heaven are perfectly content, enjoying the glories of heaven and worshipping the majesty of the Lord. HAVE A BLESSED DAY! 07/21/19 Question: "What is the Living Church of God, and what are their beliefs?" Answer:The Living Church of God (LCG), headed by Presiding Evangelist Roderick C. Meredith, grew as an offshoot of Herbert W. Armstrong’s Worldwide Church of God. The Living Church of God claims that the name “Church of God” is the only biblical name for a church and was given by God Himself (Acts 20:28). The ways in which the Living Church of God differs from historic Christianity are numerous, and because of their distinct errors—a strange mixture of the Jehovah’s Witness belief, Mormonism, and apocalyptic fear—this “church” could be categorized as a cult to be avoided. The Living Church of God believes that they are the “true Church of God that stands apart from this religious Babylon,” meaning all other Christian denominations. Their website makes continued references to the errors and false teaching of “mainstream Christianity” and “most ministers.” The Living Church of God has a defining focus on legalism. They claim that salvation is by faith in Christ’s finished work (Hebrews 9:15), yet they place equal emphasis on Law-keeping. They state that the Law God gave the Israelites is binding on New Testament Christians as well. They believe that Americans and the British are the “lost tribes of Israel,” so the Jewish feast days, dietary laws, and the Ten Commandments are all still binding as part of the path to salvation. They do not celebrate birthdays, Christmas, or any other holidays and stress the Sabbath as the only proper day to worship. The Living Church of God also forbids members from taking part in politics, juries, voting, and military service. They boldly assert that any group of Christians that does not mix the Law with grace as they do is not the “true church.” This focus on Law-keeping is nothing new. Those who attempt to combine the Law with grace for salvation are called Judaizers. Paul dealt with Judaizers in the early church, as many converted Jews refused to accept Gentile believers who did not keep the Law (Romans 9:31). Paul was firm: “A person is not justified by the works of the law” (Galatians 2:21), and he argued against the Judaizers’ position logically: “If keeping the law could make us right with God, then there was no need for Christ to die” (Galatians 2:16). The issue of salvation by faith, apart from works of the Law, was resolved by the apostles in Acts 15. Peter stated, “Now then, why do you try to test God by putting on the necks of Gentiles a yoke that neither we nor our ancestors have been able to bear? No! We believe it is through the grace of our Lord Jesus that we are saved, just as they are” (verses 10–11). Another major difference between the Living Church of God and evangelical Christianity is their rejection of the doctrine of the Trinity. They believe that Jesus and the Father alone comprise the Godhead. Their website states, “The Holy Spirit is the very essence, the mind, life and power of God. It is not a Being.” However, Jesus never referred to the Holy Spirit as an “it.” Jesus always called the Holy Spirit a “He” (John 14:26; 15:26; 16:13). Matthew 28:19 gives one of the clearest presentations of the triune God when Jesus told His disciples to baptize believers “in the name of the Father, and the Son, and the Holy Spirit.” If the Holy Spirit is not a distinct entity, why would Jesus name Him separately? The Living Church of God does not believe in the immortality of the soul and spirit, but places great emphasis on the coming earthly “kingdom of God” at the physical resurrection of the dead (Revelation 20:4). They do not believe that heaven is the destination of the children of God or that hell is the eternal fate of the unrepentant. They claim that, after death, a person stays dead until the resurrection. Then after the resurrection “all human beings who have ever lived will be given genuine understanding of God’s word and of true Christianity—and the vast majority will respond!” They state that this is “not a second chance” but a “first opportunity.” According to them, hell is a brief moment of punishment after the resurrection, and then the unrepentant are forever annihilated. This is not taught in Scripture. Jesus had much to say about eternal life and eternal punishment (Matthew 25:46; Mark 9:43). He illustrated this concept very clearly in the story of the rich man and Lazarus, found in Luke 16:19–31. The rich man cries, “I am in agony in this fire” (verse 24). Jesus also said that “wide is the gate and broad is the road that leads to destruction, and many enter through it. But small is the gate and narrow the road that leads to life, and only a few find it” (Matthew 7:13). If the Living Church of God doctrine were true that everyone would receive another opportunity to be saved, why would Jesus have commanded us to evangelize the world now (Matthew 28:19)? Why would the apostles have suffered persecution and martyrdom if they knew that everyone would get another chance after death? The Living Church of God also distorts the term “born again” (John 3:3). They claim that Jesus was “born again” when He rose from the dead and that those who believe in Him will also be “born again” to reign with Him in His kingdom on earth. The Living Church of God maintains that “God Almighty is not trying to save everyone now. Rather, God is allowing humanity to go its own way for this 6,000 years of human history—under the evil influence of Satan the Devil. God now intervenes occasionally . . . to call certain individuals to be part of His Church . . . and to prepare them to be the kings and priests under Christ in the coming Kingdom of God on earth.” However, the Bible says that one reason Jesus has not returned yet is that God desires many more to be saved. Second Peter 3:9 says, “The Lord is . . . patient with you, not wanting anyone to perish, but everyone to come to repentance.” If most people are going to repent after the resurrection anyway, then why would God need to wait? There are many other doctrinal errors in the Living Church of God. One sign of a cult is its claim to be “the only true way” to salvation. When the emphasis is not on Jesus being the only true way (John 14:6), then error will follow. Jesus said, “Be on your guard against the yeast of the Pharisees and Sadducees” (Mark 8:15). Yeast (leaven) in this context represents man-made additions to the pure, saving work of God. The Living Church of God, with its Pharisee-like adherence to the Law, is surely a “leavened” group to be on guard against. PART II Question: "Who was Ishtar, and is there any connection between Ishtar and Easter?" Answer:Ishtar was an ancient Mesopotamian goddess of war, fertility, and sex. She is featured in the Epic of Gilgamesh, and the “Ishtar Gate” was part of Nebuchadnezzar’s Babylon. Her worship involved animal sacrifices; objects made of her sacred stone, lapis lazuli; and temple prostitution. Some people claim there exists a connection between Ishtar and Easter. A popular meme has been circulating the internet making that very claim. Superimposed over an image of Ishtar are these words: “This is Ishtar: pronounced ‘Easter.’ Easter was originally the celebration of Ishtar, the Assyrian and Babylonian goddess of fertility and sex. Her symbols (like the egg and the bunny) were and still are fertility and sex symbols (or did you actually think eggs and bunnies had anything to do with resurrection?). After Constantine decided to Christianize the Empire, Easter was changed to represent Jesus. But at its roots, Easter (which is how you pronounce Ishtar) is all about celebrating fertility and sex.” However, there is absolutely no conclusive connection between the pagan goddess Ishtar and the Christian celebration of Easter. Any theory that Easter is named after Ishtar is pure speculation. There is also no proof that Ishtar was ever associated with eggs or rabbits as symbols. In fact, Ishtar’s sacred animal seems to have been the lion. There are several theories concerning the origin of the word Easterthat are more credible than the Ishtar theory. One is that Easter got its name from Eostre, an eighth-century Germanic goddess who (it is assumed) was celebrated around the time of Passover every year. But even this theory has major problems, since there is no real evidence that anyone ever worshiped a goddess named Eostre—we have no shrines dedicated to Eostre, no altars of hers, and no ancient documents mentioning her. Others contend that the word Easterultimately derives from the Latin phrase in albis, related to alba(“dawn” or “daybreak” in Spanish and Italian). In Old High German, in albisbecame eostarum, which eventually became Osternin modern German and Easterin English. The French word for “Easter” is Pâcques, based on the Latin and Greek Pascha, meaning “Passover.” Even if it could be proved that the word Easteris etymologically related to the name of a pagan goddess such as Ishtar or Eostre, it would not change what the holiday Easter means to us. (The word Wednesdaycomes from Woden’s Dayin honor of the Norse god Woden or Odin—but we don’t usually fret about the word’s pagan origin.) Regardless of where the name Eastercame from, Easter itself is the celebration of the resurrection of Jesus Christ. The resurrection of Jesus is a critical doctrine of the Christian faith stating definitively that Jesus conquered death and the grave and proved to be the world’s Savior from sin and death. “Whoever believes in Him shall not perish, but have eternal life” (John 3:16). PART III Question: "Does 1 Peter 3:21 teach that baptism is necessary for salvation?" Answer:As with any single verse or passage, we discern what it teaches by first filtering it through what we know the Bible teaches on the subject at hand. In the case of baptism and salvation, the Bible is clear that salvation is by grace through faith in Jesus Christ, not by works of any kind, including baptism (Ephesians 2:8-9). So, any interpretation which comes to the conclusion that baptism, or any other act, is necessary for salvation, is a faulty interpretation. For more information, please visit our webpage on "Is salvation by faith alone, or by faith plus works?" Those who believe that baptism is required for salvation are quick to use 1 Peter 3:21 as a "proof text," because it states "baptism now saves you." Was Peter really saying that the act of being baptized is what saves us? If he were, he would be contradicting many other passages of Scripture that clearly show people being saved (as evidenced by their receiving the Holy Spirit) prior to being baptized or without being baptized at all. A good example of someone who was saved before being baptized is Cornelius and his household in Acts 10. We know that they were saved before being baptized because they had received the Holy Spirit, which is the evidence of salvation (Romans 8:9; Ephesians 1:13; 1 John 3:24). The evidence of their salvation was the reason Peter allowed them to be baptized. Countless passages of Scripture clearly teach that salvation comes when one believes in the gospel, at which time he or she is sealed "in Christ with the Holy Spirit of promise" (Ephesians 1:13). Thankfully, though, we don't have to guess at what Peter means in this verse because he clarifies that for us with the phrase "not the removal of dirt from the flesh, but an appeal to God for a good conscience." While Peter is connecting baptism with salvation, it is not the act of being baptized that he is referring to (not the removal of dirt from the flesh). Being immersed in water does nothing but wash away dirt. What Peter is referring to is what baptism represents, which is what saves us (an appeal to God for a good conscience through the resurrection of Jesus Christ). In other words, Peter is simply connecting baptism with belief. It is not the getting-wet part that saves but is the "appeal to God for a clean conscience" which is signified by baptism, that saves us. The appeal to God always comes first. First belief and repentance, then we are baptized to publicly identify ourselves with Christ. An excellent explanation of this passage is given by Dr. Kenneth Wuest, author of Word Studies in the Greek New Testament. "Water baptism is clearly in the apostle's mind, not the baptism by the Holy Spirit, for he speaks of the waters of the flood as saving the inmates of the ark, and in this verse, of baptism saving believers. But he says that it saves them only as a counterpart. That is, water baptism is the counterpart of the reality, salvation. It can only save as a counterpart, not actually. The Old Testament sacrifices were counterparts of the reality, the Lord Jesus. They did not actually save the believer, only in type. It is not argued here that these sacrifices are analogous to Christian water baptism. The author is merely using them as an illustration of the use of the word 'counterpart.' "So water baptism only saves the believer in type. The Old Testament Jew was saved before he brought the offering. That offering was only his outward testimony that he was placing faith in the Lamb of God of whom these sacrifices were a type....Water baptism is the outward testimony of the believer's inward faith. The person is saved the moment he places his faith in the Lord Jesus. Water baptism is the visible testimony to his faith and the salvation he was given in answer to that faith. Peter is careful to inform his readers that he is not teaching baptismal regeneration, namely, that a person who submits to baptism is thereby regenerated, for he says, 'not the putting away of the filth of the flesh.' Baptism, Peter explains, does not wash away the filth of the flesh, either in a literal sense as a bath for the body, nor in a metaphorical sense as a cleansing for the soul. No ceremonies really affect the conscience. But he defines what he means by salvation, in the words 'the answer of a good conscience toward God," and he explains how this is accomplished, namely, 'by the resurrection of Jesus Christ,' in that the believing sinner is identified with Him in that resurrection." Part of the confusion on this passage comes from the fact that in many ways the purpose of baptism as a public declaration of one's faith in Christ and identification with Him has been replaced by "making a decision for Christ" or "praying a sinner's prayer." Baptism has been relegated to something that is done later. Yet to Peter or any of the first-century Christians, the idea that a person would confess Christ as his Savior and not be baptized as soon as possible would have been unheard of. Therefore, it is not surprising that Peter would see baptism as almost synonymous with salvation. Yet Peter makes it clear in this verse that it is not the ritual itself that saves, but the fact that we are united with Christ in His resurrection through faith, "the pledge of a good conscience toward God through the resurrection of Jesus Christ" (1 Peter 3:21). Therefore, the baptism that Peter says saves us is the one that is preceded by faith in the propitiatory sacrifice of Christ that justifies the unrighteous sinner (Romans 3:25-26; 4:5). Baptism is the outward sign of what God has done "by the washing of regeneration and renewing by the Holy Spirit" (Titus 3:5). PART IV Question: "Will we have physical bodies in Heaven?" Answer:Although the Bible tells us little about what it will be like in heaven, it seems that we will most likely have a physical body, although not in the same sense of "physical" that we have now. First Corinthians 15:52 says that "the dead will be raised incorruptible" and that those who are alive at the time of Christ's return for His saints "shall be changed." Jesus Christ is "the first fruits" of those who have died (1 Corinthians 15:20, 23). This means that He set the example and leads the way. First Corinthians 15:42 says that our "body is sown in corruption, it is raised in incorruption." In a precursor to the believers" resurrection, some were raised at the time of Christ's resurrection in Matthew 27:52 where it says that their "bodies...were raised." Thomas, in John 20:27, physically touched the body of Christ following His resurrection, so He obviously had a body that was solid. We can expect that all believers" resurrection will be like that of Christ's. What a wonderful truth! The Bible is not specific, but it seems that we will be able to eat. John, in Revelation 22:2, writes of his vision of the eternal state where he saw that "in the middle of its street, and on either side of the river, was the tree of life, which bore twelve fruits, each tree yielding its fruit every month." This seems to be a reversal of the Genesis 3 punishment where Adam and Eve, and hence all of mankind, were banned from eating from this tree. As for hunger, it appears that there won't be any. Isaiah 49:10 says that there will be no hunger or thirst in the millennial kingdom. This is speaking of mortal men during that period, not of translated saints, but by extension it can be said that if mortals on earth during Christ's Kingdom do not hunger, then surely there will be no hunger in heaven (see also Revelation 7:14-16). Finally, Job wrote that he knew for sure that even after he dies and his skin is long gone, that "in my FLESH I shall SEE God" (Job 19:26 - all caps added for emphasis). So that means our bodies will consist of some kind of glorified flesh. Whatever form we have, we know that it will be perfect, sinless and flawless PART V Question: "Is the phoenix mentioned in the Bible?" Answer:The phoenix, sometimes referred to as a “firebird,” is a brightly arrayed mythical bird that held powerful symbolism in the ancient world. After a long life, the phoenix was fabled to burn itself to ashes and then rise again to life and renewed youth. Except for a few irregular translations of a verse in Job, the Bible does not mention the phoenix. In ancient Egypt, the phoenix was associated with the sun and considered a manifestation of deity. In the Greco-Roman world, the phoenix came to symbolize a cyclical view of history in which time was divided into periods. A new phoenix was reborn from its own remains every 540 years as a sign of political, social, and religious renewal. While the myth of the phoenix is not based in the Bible, the legend surrounding it has been used in both Christianity and Judaism to illustrate biblical truth. In one Jewish tradition, the phoenix was given eternal life because it resisted the temptation to eat of the forbidden fruit from the tree of the knowledge of good and evil in the Garden of Eden. Some Bible translations mention the phoenix as a symbol of long life in the book of Job: “I thought I would end my days with my family, and be as long-lived as the phoenix” (Job 29:18, Tanakh, 1917). The New Revised Standard Version reads the same way. This particular wording is debated, as the Hebrew word used in Job 29:18, chol, is elsewhere translated “sand.” (The Greek Septuagint translates cholas “palm tree” in Job 29:18.) The idea that Job was speaking of a phoenix comes from a Jewish midrash. Several early Christian writers drew an analogy between the phoenix and the Christian doctrine of resurrection and life after death. Clement of Rome, a first-century priest and bishop, wrote a letter to the church at Corinth in which he employed the mythological phoenix as an illustration of the resurrection of Jesus Christ. “De Ave Phoenice” was a widely popular third-century poem by Lucius Caecilius Firmianus Lactantius on the spiritual significance of the phoenix. Lactantius’ writings inspired an Anglo-Saxon adaptation of the poem, “The Phoenix,” in which the bird is described as dwelling in a heavenly paradise “where the sun shines with eternal brightness as the place to which the soul ascends and where it is nourished by food reminiscent of the sacraments” (The Anchor Yale Bible Dictionary, Vol. 5, p. 365.). The sixth-century Coptic text “Sermon on Maria” contains a vivid description of the phoenix. In the sermon, the bird arrives on the scene at critical moments of biblical history, such as when God rescued the Israelites from slavery in Egypt. The text mentions the death and rebirth of the phoenix, alludes to the resurrection of Jesus Christ, and plainly refers to the phoenix as a symbol for the general resurrection from the dead and for life after death. While most early Christians saw the phoenix primarily as an image of the resurrection, a few also considered the bird’s ability to regenerate symbolic of Christ’s miraculous conception within the virgin Mary. A different Phoenix mentioned in the Bible is a harbor town on the southern coast of Crete where Paul and his companions were hoping to spend the winter on their way to Rome: “Since the harbor [of Fair Havens] was unsuitable to winter in, the majority decided that we should sail on, hoping to reach Phoenix and winter there. This was a harbor in Crete, facing both southwest and northwest” (Acts 27:12). HAVE A BLESSED DAY! 07/20/19 Question: "How can I avoid being a doubting Thomas?" Answer:We should thank God for the example of "doubting Thomas"! The famous story of the disciple Thomas is recorded in John 20:24-29. All Christians suffer doubt at one time or another, but the example of doubting Thomas provides both instruction and encouragement. After His crucifixion and resurrection, Jesus appeared alive and glorified to His disciples to comfort them and proclaim to them the good news of His victory over death (John 20:19-23). However, one of the original 12 disciples, Thomas, was not present for this visitation (John 20:24). After being told by the other disciples of Jesus’ resurrection and personal visit, Thomas “doubted” and wanted physical proof of the risen Lord in order to believe this good news. Jesus, knowing Thomas’s human frailty resulted in weakened faith, accommodated Thomas. It is important to note that Jesus did not have to fulfill Thomas’s request. He was not obligated in the slightest bit. Thomas had spent three years intimately acquainted with Jesus witnessing all His miracles and hearing His prophecies about His coming death and resurrection. That, and the testimony Thomas received from the other 10 disciples about Jesus’ return, should have been enough, but still he doubted. Jesus knew Thomas’s weakness, just as he knows ours. The doubt Thomas experienced in the face of the heartbreaking loss of the One he loved is not unlike our own when facing a massive loss: despair, heartbreak, and exceeding sorrow, all of which Christ sympathizes with (Hebrews 4:15). But, although Thomas did in fact doubt the Lord’s resurrection appearance, once he saw the risen Christ, he proclaimed in faith, “My Lord and my God” (John 20:28). Jesus commended him for his faith, although that faith was based on sight. As an extra encouraging note to future Christians, Jesus goes on to say, “Blessed are those who have notseen and yet have believed” (John 20:29, emphasis added). He meant that once He ascended to heaven, He would send the Helper, the Holy Spirit, who would live within believers from then on, enabling us to believe that which we do not see with our eyes. This same thought is echoed by Peter, who said of Christ, “Though you have not seen him, you love him. Though you do not now see him, you believe in him and rejoice with joy that is inexpressible and filled with glory, obtaining the outcome of your faith, the salvation of your souls” (1 Peter 1:8-9). Although we have the Spirit within us, we can still experience doubt. This, however, does not affect our eternal standing with God. True saving faith always perseveres to the end just as Thomas’s did, and just as Peter’s did after he had a monumental moment of weakness by denying the very Lord he loved and believed in (Matthew 26:69-75). This is because, “he who began a good work in you will carry it on to completion until the day of Christ Jesus” (Philippians 1:6). Jesus is “the author and perfecter of our faith” (Hebrews 12:2). Faith is the gift of God to His children (Ephesians 2:8-9), and He will mature and perfect it until He returns. So how do we keep from doubting as Thomas did? First, we must go to God in prayer when experiencing doubt. That may be the very reason God is allowing a Christian to doubt—so that we will depend on Him through prayer. Sanctification is the process of growing in Him, which includes times of doubt and times of great faith. Like the man who brought his demon-possessed child to Jesus but was unsure whether Jesus could help him, we go to God because we believe in Him and ask Him for more and greater faith to overcome our doubts, crying, “I do believe; help me overcome my unbelief!” (Mark 9:17-27). Second, we must recognize that Christians fight a spiritual battle daily. We have to gear up for the battle. The Christian needs to daily be armed with the Word of God to help fight these spiritual battles, which include fighting doubt, and we arm ourselves with the “full armor of God” (Ephesians 6:10-19). As Christians, we must take advantage of the lulls in spiritual warfare to polish our spiritual armor in order to be ready for the next battle. Times of doubt will become less frequent if we take advantage of the good times to feed our faith with the Word of God. Then when we raise the shield of faith and do battle with the enemy of our souls, his flaming darts of doubt will not hit their target. Doubting Christians have two things doubting Thomas did not have—the indwelling Holy Spirit and the written New Testament. By the power of both the Spirit and the Word, we can overcome doubts and, like Thomas, be prepared to follow our Lord and Savior and give all for Him, even our lives (John 11:16). PART II Question: "What are the seven blessings of Revelation?" Answer:The seven blessings of Revelation are found in Revelation 1:3, 14:13, 16:15, 19:9, 20:6, 22:7, and 22:14. The number seven is repeated several times throughout Revelation, symbolizing completeness and possibly complementing the completion of creation in seven days in Genesis 1–2. The first blessing is found in Revelation 1:3: “Blessed is the one who reads aloud the words of this prophecy, and blessed are those who hear it and take to heart what is written in it, because the time is near.” The book of Revelation is unique in that it is the only book of the Bible with a direct blessing promised to those who publicly read it and their hearers. Of course, to hear God’s Word without obedience is folly (James 1:22), so the blessing specifies that those who hear also “take to heart” what is read. The second blessing of Revelation is found in Revelation 14:13: “Then I heard a voice from heaven say, ‘Write this: Blessed are the dead who die in the Lord from now on.’ ‘Yes,’ says the Spirit, ‘they will rest from their labor, for their deeds will follow them.’” God pronounces this blessing just before the seven bowl judgments of Revelation 16. People who become believers and die during the tribulation will find rest and reward with the Lord. The third blessing is found in Revelation 16:15: “Look, I come like a thief! Blessed is the one who stays awake and remains clothed, so as not to go naked and be shamefully exposed.” Jesus warns those in the tribulation, just prior to the Battle of Armageddon, that He will soon come as a thief. Those who believe in Him will be blessed. The fourth blessing is found in Revelation 19:9: “Then the angel said to me, ‘Write this: Blessed are those who are invited to the wedding supper of the Lamb!’ And he added, ‘These are the true words of God.’” This marriage supper between the Lamb and His Bride, the church, will take place in heaven, and God’s people from all ages will be on hand to celebrate. A wedding feast is a common picture of the kingdom in Scripture (see Matthew 22:1–14; 25:1–13). The fifth blessing is found in Revelation 20:6: “Blessed and holy are those who share in the first resurrection. The second death has no power over them, but they will be priests of God and of Christ and will reign with him for a thousand years.” The various resurrections mentioned in the Bible are divided into two general categories: the first resurrection is the resurrection of the just, and the second of the unjust (Daniel 12:2; Luke 14:14; Acts 24:15). The first resurrection leads to eternal life; the second resurrection leads to the second death (Revelation 20:13–15). The sixth blessing is found in Revelation 22:7: “Look, I am coming soon! Blessed is the one who keeps the words of the prophecy written in this scroll.” Again, Jesus promises a blessing to those who keep or obey the teachings of Revelation. Reading and hearing the Word is not enough, if not followed by obedience. The seventh blessing is found in Revelation 22:14: “Blessed are those who wash their robes, that they may have the right to the tree of life and may go through the gates into the city.” Salvation comes from having one’s robes washed in the Lamb’s blood (Revelation 7:14)—an amazing picture of the purity that comes with salvation and the price Jesus paid for our redemption (see Ephesians 1:7). Only blood-washed believers have the right to partake of the tree of life from which mankind has been barred since the Fall; only those with robes of righteousness have access to the Holy City (see Psalm 118:20; Isaiah 35:8). PART III Question: "What is the Christian calendar?" Answer:Human beings live their lives in cycles. There are season and years and celebrations that mark the way. In the Old Testament, God ordained feasts that Israel was to observe each year to commemorate and reenact spiritual truth. In secular American culture, there are holidays and other special days sprinkled throughout the year that give some order to our lives: Presidents’ Day, Valentine’s Day, Martin Luther King, Jr., Day, Mother’s Day, Memorial Day, Father’s Day, Independence Day, Labor Day, Columbus Day, Halloween, Veterans Day, Thanksgiving, Christmas, New Year’s Eve, and New Year’s Day. Then there are other special days such as birthdays and anniversaries as well as important cultural events that are not official holidays: Super Bowl Sunday, March Madness, spring break, summer vacations, elections, and “Black Friday.” Our lives are oriented around regular events and celebrations. This helps give order to our lives, and the events that we observe reveal our values. The Christian calendar is an annual schedule that commemorates certain days and seasons to help us remember the important acts of God in the history of redemption. Some churches assign to each day of the year a particular passage of Scripture and/or event or person in church history. The especially faithful will build their personal devotions around the liturgical calendar for each day of the year. The liturgical calendar was developed in a time when people did not have access to all of the devotional materials we have today. Today, many Christians use a daily devotional with Scripture reading and meditation for each day, which accomplishes much of the same thing that was originally intended by the liturgical calendar. The Roman Catholic Church, the Anglican Church, the Episcopal Church, the Lutheran Church, the Methodist Church, and many Presbyterian churches make use of a liturgical calendar. Non-liturgical churches (Baptist and other evangelical churches) do not make as much of the Christian calendar. However, interest in the liturgical calendar seems to be growing among non-liturgical Christians as an aid to personal devotion or to refocus on the true meaning of holidays such as Easter and Christmas, which can often be swamped by secular commercialization . Below is a summarization of the major days/seasons on the Christian liturgical calendar: Advent:Adventsimply means “coming.” On the liturgical calendar, Advent is the time leading up to Christmas that is to be spent preparing our hearts for the celebration of Jesus’ coming and remembering that He promised to come again. Advent starts on the fourth Sunday before Christmas (which can fall anywhere between November 30 and December 3) and ends on December 24. An Advent wreath with five candles is often used, with one candle being lit each Sunday and the fifth, the Christ Candle, being lit on December 24. Advent calendars and devotionals, providing a daily focus on some aspect of Christ’s coming, are also popular. Christmas:In the West, Christmas is the biggest cultural holiday of the year, but much of that is due to commercialization and secular celebration. For Christians, Christmas is a day to remember that God entered the human race as a baby so that He could live a perfect life and die for our sins as the perfect sacrifice. The actual date of Jesus’ birth is not known, but the important fact is that He was born, Immanuel, God with us. In the West, Christmas is celebrated on December 25, but Eastern churches celebrate it on January 7—the variation is due to differences between the Julian and Georgian calendars. According to the Christian calendar in the West, the Christmas season begins on December 25 and lasts for twelve days, ending on January 6, Epiphany. Epiphany:The word epiphanysimply means “manifestation,” and the holiday Epiphany (or Three Kings’ Day) is meant to commemorate the manifestation of Christ to the Gentiles, as represented by the magi. As recorded in Matthew 2, the magi did not come to the manger but to a house (verse 11) where the holy family was staying. According to tradition, the magi showed up on “the twelfth day of Christmas,” or twelve days after Jesus’ birth. Ash Wednesday:Ash Wednesday is the official beginning of the Lenten season and is commemorated by fasting, repentance, and prayer. (For many who are simply looking for a reason to live with abandon and essentially pervert the meaning of repentance, Ash Wednesday is preceded by Fat Tuesday, also called Shrove Tuesday or Mardi Gras, which concludes a time of debauchery—a final “celebration” of sinful, fleshly desires before they have to start “being good” on Ash Wednesday. The excesses of Mardi Gras and Carnival guarantee that a person has sins to repent of on Ash Wednesday.) The “Ash” in Ash Wednesday refers to the ashes obtained from burning the palm branches of the previous year’s Palm Sunday celebration. These ashes are placed on the forehead of the penitent upon his or her confession of sin. Lent:Lent begins on Ash Wednesday and lasts for the forty days leading up to Easter (Sundays are not counted in the forty days). Lent is a time of repentance, prayer, and fasting in preparation for Easter observances. Many traditions emphasize giving up some item of pleasure for Lent. Catholics, for example, emphasize giving up red meat, and that’s why many fast food restaurants start advertising their fish sandwiches during Lent. The purpose of Lent is to provide a solemn time of reflection and evaluation. Palm Sunday:The Sunday before Easter is Palm Sunday, the start of what is often called Holy Week in the Christian calendar. Palm Sunday commemorates Jesus’ entry into Jerusalem as He rode a donkey and as the crowd waved palm branches to welcome Him (John 12:13). Good Friday:Good Friday remembers the day that Jesus was crucified and is regularly observed in many evangelical churches by a Good Friday service. Good Friday is preceded by Maundy Thursday, so named because of the mandate that Jesus gave His disciples to love one another (John 13:34)—the Latin word for “mandate” was mandatum, the ultimate origin of the word Maundy. After Jesus was arrested and had endured various illegal “trials” before the Sanhedrin, Pilate, and Herod, He was finally condemned to crucifixion by Pilate. This most horrendous crime is remembered on “Good” Friday because it was Jesus’ act of sacrifice for us that secured our salvation. It was the greatest good that could have ever been done for the human race. Holy Saturday:Holy Saturday is the day before Easter and remembers Christ “resting” in the tomb and His “Harrowing of Hell,” the descent of Christ into hell to release its captives (an event for which biblical support is questionable). Holy Saturday is also called Great Sabbath, Black Saturday, Joyous Saturday, Saturday of Light, and Easter Eve. Easter Sunday:Easter celebrates the resurrection of Jesus from the dead. Because the word Easteris sometimes associated with pagan elements, it is becoming more common for evangelical churches to refer to this day as Resurrection Sunday. This is a time for joyous celebration in churches. Although Easter Sunday is a special yearly celebration, Christian worship is traditionally held on Sundays because Jesus rose from the dead on the first day of the week. The resurrection of Christ is so important that it is celebrated once a week, not just once a year, and, of course, the implications of the resurrection should be preeminent every day. Pentecost Sunday:Pentecost is observed fifty days (thus, pente) after Easter and commemorates the coming of the Holy Spirit as described in Acts 2. Trinity Sunday:Trinity Sunday on the Christian calendar is the first Sunday after Pentecost and is observed in honor of the Trinity. In some sense, Trinity Sunday is the end of the major events in the liturgical calendar. The Christian calendar begins with Advent—the coming of the Son—and ends with Pentecost—the coming of the Spirit. Thus, the full Trinity is now manifest. The Christian calendar is full of special days, but the observance of these days is not mandated in Scripture. Christians are told to meet together regularly and to observe communion on a regular basis as a remembrance of Jesus’ death for our sins. Beyond that, there are no special days required. Historically, some Christian groups have scorned the observance of holidays because they felt they were too easily co-opted by the secular world. Other Christians have become more interested in observing the feasts of Israel and enjoying their fulfillment in Christ. In the final analysis, the words of Paul in Scripture must govern our observances: “One person considers one day more sacred than another; another considers every day alike. Each of them should be fully convinced in their own mind. Whoever regards one day as special does so to the Lord. Whoever eats meat does so to the Lord, for they give thanks to God; and whoever abstains does so to the Lord and gives thanks to God. For none of us lives for ourselves alone, and none of us dies for ourselves alone. If we live, we live for the Lord; and if we die, we die for the Lord. So, whether we live or die, we belong to the Lord. For this very reason, Christ died and returned to life so that he might be the Lord of both the dead and the living” (Romans 14:5–9). PART IV Question: "What happened on the road to Emmaus?" Answer:The events on the road to Emmaus are discussed in Luke 24. In this final chapter of Luke’s Gospel, we read of two disciples (Cleopas and one unnamed) of Jesus who were walking from Jerusalem to Emmaus on the day that Jesus rose from the dead. As they traveled, a man joined them—the resurrected Jesus, although they did not recognize Him. The man asked, “What is this conversation that you are holding with each other as you walk?” (Luke 24:17). The two disciples were surprised that the man had not heard of the recent events that had Jerusalem in turmoil. They proceeded to tell the stranger of Jesus’ crucifixion and the report of His empty tomb. Jesus responded, “‘How foolish you are, and how slow of heart to believe all that the prophets have spoken! Did not the Christ have to suffer these things and then enter his glory?’ And beginning with Moses and all the Prophets, he explained to them what was said in all the Scriptures concerning himself.” (Luke 24:25-27). So, as they walked, Jesus taught what the Old Testament had predicted about Himself. When they arrived in Emmaus that evening, the two disciples stopped to eat, and they asked Jesus to join them. He did, and as He broke the bread and blessed the meal, “their eyes were opened” (verse 31), and they recognized Him. Jesus then vanished. Their response? Luke reports, “They got up and returned at once to Jerusalem. There they found the Eleven and those with them, assembled together and saying, ‘It is true! The Lord has risen’” (verses 33-34). On the road to Emmaus, Jesus gave a lesson on the prophecies of the Old Testament which were fulfilled in His death and resurrection. What a lesson that would have been! The Author of the Book explains His work, making connections from Scripture to the events they had recently experienced. The disciples’ reaction to Jesus’ lesson was one of deep conviction of the truth of what He was teaching. “Were not our hearts burning within us while he talked?” they ask each other (verse 32). Their physical eyes were blinded to the identity of Jesus, but their eyes of faith were being opened as Jesus opened the Scriptures to them. Following this account, Jesus appears to His other disciples, removing all doubt that He was alive. Jesus had promised that He would show Himself to those who love Him (John 14:21), and this is exactly what He does on the road to Emmaus. The story of the disciples on the Emmaus Road is important for many reasons. It provides an emphasison the Old Testament prophecies related to Jesus, evidenceregarding an additional appearance of Jesus, and a connection regarding the many eyewitnessesof the resurrected Jesus. Luke 24 is often seen as a model of the journey that Jesus makes with many of us today, as He opens our eyes, points us to the Word, and reveals Himself along life’s walk as the resurrected Savior and Lord. HAVE A BLESSED DAY! 07/19/19 Question: "What is the Living Church of God, and what are their beliefs?" Answer:The Living Church of God (LCG), headed by Presiding Evangelist Roderick C. Meredith, grew as an offshoot of Herbert W. Armstrong’s Worldwide Church of God. The Living Church of God claims that the name “Church of God” is the only biblical name for a church and was given by God Himself (Acts 20:28). The ways in which the Living Church of God differs from historic Christianity are numerous, and because of their distinct errors—a strange mixture of the Jehovah’s Witness belief, Mormonism, and apocalyptic fear—this “church” could be categorized as a cult to be avoided. The Living Church of God believes that they are the “true Church of God that stands apart from this religious Babylon,” meaning all other Christian denominations. Their website makes continued references to the errors and false teaching of “mainstream Christianity” and “most ministers.” The Living Church of God has a defining focus on legalism. They claim that salvation is by faith in Christ’s finished work (Hebrews 9:15), yet they place equal emphasis on Law-keeping. They state that the Law God gave the Israelites is binding on New Testament Christians as well. They believe that Americans and the British are the “lost tribes of Israel,” so the Jewish feast days, dietary laws, and the Ten Commandments are all still binding as part of the path to salvation. They do not celebrate birthdays, Christmas, or any other holidays and stress the Sabbath as the only proper day to worship. The Living Church of God also forbids members from taking part in politics, juries, voting, and military service. They boldly assert that any group of Christians that does not mix the Law with grace as they do is not the “true church.” This focus on Law-keeping is nothing new. Those who attempt to combine the Law with grace for salvation are called Judaizers. Paul dealt with Judaizers in the early church, as many converted Jews refused to accept Gentile believers who did not keep the Law (Romans 9:31). Paul was firm: “A person is not justified by the works of the law” (Galatians 2:21), and he argued against the Judaizers’ position logically: “If keeping the law could make us right with God, then there was no need for Christ to die” (Galatians 2:16). The issue of salvation by faith, apart from works of the Law, was resolved by the apostles in Acts 15. Peter stated, “Now then, why do you try to test God by putting on the necks of Gentiles a yoke that neither we nor our ancestors have been able to bear? No! We believe it is through the grace of our Lord Jesus that we are saved, just as they are” (verses 10–11). Another major difference between the Living Church of God and evangelical Christianity is their rejection of the doctrine of the Trinity. They believe that Jesus and the Father alone comprise the Godhead. Their website states, “The Holy Spirit is the very essence, the mind, life and power of God. It is not a Being.” However, Jesus never referred to the Holy Spirit as an “it.” Jesus always called the Holy Spirit a “He” (John 14:26; 15:26; 16:13). Matthew 28:19 gives one of the clearest presentations of the triune God when Jesus told His disciples to baptize believers “in the name of the Father, and the Son, and the Holy Spirit.” If the Holy Spirit is not a distinct entity, why would Jesus name Him separately? The Living Church of God does not believe in the immortality of the soul and spirit, but places great emphasis on the coming earthly “kingdom of God” at the physical resurrection of the dead (Revelation 20:4). They do not believe that heaven is the destination of the children of God or that hell is the eternal fate of the unrepentant. They claim that, after death, a person stays dead until the resurrection. Then after the resurrection “all human beings who have ever lived will be given genuine understanding of God’s word and of true Christianity—and the vast majority will respond!” They state that this is “not a second chance” but a “first opportunity.” According to them, hell is a brief moment of punishment after the resurrection, and then the unrepentant are forever annihilated. This is not taught in Scripture. Jesus had much to say about eternal life and eternal punishment (Matthew 25:46; Mark 9:43). He illustrated this concept very clearly in the story of the rich man and Lazarus, found in Luke 16:19–31. The rich man cries, “I am in agony in this fire” (verse 24). Jesus also said that “wide is the gate and broad is the road that leads to destruction, and many enter through it. But small is the gate and narrow the road that leads to life, and only a few find it” (Matthew 7:13). If the Living Church of God doctrine were true that everyone would receive another opportunity to be saved, why would Jesus have commanded us to evangelize the world now (Matthew 28:19)? Why would the apostles have suffered persecution and martyrdom if they knew that everyone would get another chance after death? The Living Church of God also distorts the term “born again” (John 3:3). They claim that Jesus was “born again” when He rose from the dead and that those who believe in Him will also be “born again” to reign with Him in His kingdom on earth. The Living Church of God maintains that “God Almighty is not trying to save everyone now. Rather, God is allowing humanity to go its own way for this 6,000 years of human history—under the evil influence of Satan the Devil. God now intervenes occasionally . . . to call certain individuals to be part of His Church . . . and to prepare them to be the kings and priests under Christ in the coming Kingdom of God on earth.” However, the Bible says that one reason Jesus has not returned yet is that God desires many more to be saved. Second Peter 3:9 says, “The Lord is . . . patient with you, not wanting anyone to perish, but everyone to come to repentance.” If most people are going to repent after the resurrection anyway, then why would God need to wait? There are many other doctrinal errors in the Living Church of God. One sign of a cult is its claim to be “the only true way” to salvation. When the emphasis is not on Jesus being the only true way (John 14:6), then error will follow. Jesus said, “Be on your guard against the yeast of the Pharisees and Sadducees” (Mark 8:15). Yeast (leaven) in this context represents man-made additions to the pure, saving work of God. The Living Church of God, with its Pharisee-like adherence to the Law, is surely a “leavened” group to be on guard against. PART II Question: "Who was Ishtar, and is there any connection between Ishtar and Easter?" Answer:Ishtar was an ancient Mesopotamian goddess of war, fertility, and sex. She is featured in the Epic of Gilgamesh, and the “Ishtar Gate” was part of Nebuchadnezzar’s Babylon. Her worship involved animal sacrifices; objects made of her sacred stone, lapis lazuli; and temple prostitution. Some people claim there exists a connection between Ishtar and Easter. A popular meme has been circulating the internet making that very claim. Superimposed over an image of Ishtar are these words: “This is Ishtar: pronounced ‘Easter.’ Easter was originally the celebration of Ishtar, the Assyrian and Babylonian goddess of fertility and sex. Her symbols (like the egg and the bunny) were and still are fertility and sex symbols (or did you actually think eggs and bunnies had anything to do with resurrection?). After Constantine decided to Christianize the Empire, Easter was changed to represent Jesus. But at its roots, Easter (which is how you pronounce Ishtar) is all about celebrating fertility and sex.” However, there is absolutely no conclusive connection between the pagan goddess Ishtar and the Christian celebration of Easter. Any theory that Easter is named after Ishtar is pure speculation. There is also no proof that Ishtar was ever associated with eggs or rabbits as symbols. In fact, Ishtar’s sacred animal seems to have been the lion. There are several theories concerning the origin of the word Easterthat are more credible than the Ishtar theory. One is that Easter got its name from Eostre, an eighth-century Germanic goddess who (it is assumed) was celebrated around the time of Passover every year. But even this theory has major problems, since there is no real evidence that anyone ever worshiped a goddess named Eostre—we have no shrines dedicated to Eostre, no altars of hers, and no ancient documents mentioning her. Others contend that the word Easterultimately derives from the Latin phrase in albis, related to alba(“dawn” or “daybreak” in Spanish and Italian). In Old High German, in albisbecame eostarum, which eventually became Osternin modern German and Easterin English. The French word for “Easter” is Pâcques, based on the Latin and Greek Pascha, meaning “Passover.” Even if it could be proved that the word Easteris etymologically related to the name of a pagan goddess such as Ishtar or Eostre, it would not change what the holiday Easter means to us. (The word Wednesdaycomes from Woden’s Dayin honor of the Norse god Woden or Odin—but we don’t usually fret about the word’s pagan origin.) Regardless of where the name Eastercame from, Easter itself is the celebration of the resurrection of Jesus Christ. The resurrection of Jesus is a critical doctrine of the Christian faith stating definitively that Jesus conquered death and the grave and proved to be the world’s Savior from sin and death. “Whoever believes in Him shall not perish, but have eternal life” (John 3:16). PART III Question: "Does 1 Peter 3:21 teach that baptism is necessary for salvation?" Answer:As with any single verse or passage, we discern what it teaches by first filtering it through what we know the Bible teaches on the subject at hand. In the case of baptism and salvation, the Bible is clear that salvation is by grace through faith in Jesus Christ, not by works of any kind, including baptism (Ephesians 2:8-9). So, any interpretation which comes to the conclusion that baptism, or any other act, is necessary for salvation, is a faulty interpretation. For more information, please visit our webpage on "Is salvation by faith alone, or by faith plus works?" Those who believe that baptism is required for salvation are quick to use 1 Peter 3:21 as a "proof text," because it states "baptism now saves you." Was Peter really saying that the act of being baptized is what saves us? If he were, he would be contradicting many other passages of Scripture that clearly show people being saved (as evidenced by their receiving the Holy Spirit) prior to being baptized or without being baptized at all. A good example of someone who was saved before being baptized is Cornelius and his household in Acts 10. We know that they were saved before being baptized because they had received the Holy Spirit, which is the evidence of salvation (Romans 8:9; Ephesians 1:13; 1 John 3:24). The evidence of their salvation was the reason Peter allowed them to be baptized. Countless passages of Scripture clearly teach that salvation comes when one believes in the gospel, at which time he or she is sealed "in Christ with the Holy Spirit of promise" (Ephesians 1:13). Thankfully, though, we don't have to guess at what Peter means in this verse because he clarifies that for us with the phrase "not the removal of dirt from the flesh, but an appeal to God for a good conscience." While Peter is connecting baptism with salvation, it is not the act of being baptized that he is referring to (not the removal of dirt from the flesh). Being immersed in water does nothing but wash away dirt. What Peter is referring to is what baptism represents, which is what saves us (an appeal to God for a good conscience through the resurrection of Jesus Christ). In other words, Peter is simply connecting baptism with belief. It is not the getting-wet part that saves but is the "appeal to God for a clean conscience" which is signified by baptism, that saves us. The appeal to God always comes first. First belief and repentance, then we are baptized to publicly identify ourselves with Christ. An excellent explanation of this passage is given by Dr. Kenneth Wuest, author of Word Studies in the Greek New Testament. "Water baptism is clearly in the apostle's mind, not the baptism by the Holy Spirit, for he speaks of the waters of the flood as saving the inmates of the ark, and in this verse, of baptism saving believers. But he says that it saves them only as a counterpart. That is, water baptism is the counterpart of the reality, salvation. It can only save as a counterpart, not actually. The Old Testament sacrifices were counterparts of the reality, the Lord Jesus. They did not actually save the believer, only in type. It is not argued here that these sacrifices are analogous to Christian water baptism. The author is merely using them as an illustration of the use of the word 'counterpart.' "So water baptism only saves the believer in type. The Old Testament Jew was saved before he brought the offering. That offering was only his outward testimony that he was placing faith in the Lamb of God of whom these sacrifices were a type....Water baptism is the outward testimony of the believer's inward faith. The person is saved the moment he places his faith in the Lord Jesus. Water baptism is the visible testimony to his faith and the salvation he was given in answer to that faith. Peter is careful to inform his readers that he is not teaching baptismal regeneration, namely, that a person who submits to baptism is thereby regenerated, for he says, 'not the putting away of the filth of the flesh.' Baptism, Peter explains, does not wash away the filth of the flesh, either in a literal sense as a bath for the body, nor in a metaphorical sense as a cleansing for the soul. No ceremonies really affect the conscience. But he defines what he means by salvation, in the words 'the answer of a good conscience toward God," and he explains how this is accomplished, namely, 'by the resurrection of Jesus Christ,' in that the believing sinner is identified with Him in that resurrection." Part of the confusion on this passage comes from the fact that in many ways the purpose of baptism as a public declaration of one's faith in Christ and identification with Him has been replaced by "making a decision for Christ" or "praying a sinner's prayer." Baptism has been relegated to something that is done later. Yet to Peter or any of the first-century Christians, the idea that a person would confess Christ as his Savior and not be baptized as soon as possible would have been unheard of. Therefore, it is not surprising that Peter would see baptism as almost synonymous with salvation. Yet Peter makes it clear in this verse that it is not the ritual itself that saves, but the fact that we are united with Christ in His resurrection through faith, "the pledge of a good conscience toward God through the resurrection of Jesus Christ" (1 Peter 3:21). Therefore, the baptism that Peter says saves us is the one that is preceded by faith in the propitiatory sacrifice of Christ that justifies the unrighteous sinner (Romans 3:25-26; 4:5). Baptism is the outward sign of what God has done "by the washing of regeneration and renewing by the Holy Spirit" (Titus 3:5). PART IV Question: "Will we have physical bodies in Heaven?" Answer:Although the Bible tells us little about what it will be like in heaven, it seems that we will most likely have a physical body, although not in the same sense of "physical" that we have now. First Corinthians 15:52 says that "the dead will be raised incorruptible" and that those who are alive at the time of Christ's return for His saints "shall be changed." Jesus Christ is "the first fruits" of those who have died (1 Corinthians 15:20, 23). This means that He set the example and leads the way. First Corinthians 15:42 says that our "body is sown in corruption, it is raised in incorruption." In a precursor to the believers" resurrection, some were raised at the time of Christ's resurrection in Matthew 27:52 where it says that their "bodies...were raised." Thomas, in John 20:27, physically touched the body of Christ following His resurrection, so He obviously had a body that was solid. We can expect that all believers" resurrection will be like that of Christ's. What a wonderful truth! The Bible is not specific, but it seems that we will be able to eat. John, in Revelation 22:2, writes of his vision of the eternal state where he saw that "in the middle of its street, and on either side of the river, was the tree of life, which bore twelve fruits, each tree yielding its fruit every month." This seems to be a reversal of the Genesis 3 punishment where Adam and Eve, and hence all of mankind, were banned from eating from this tree. As for hunger, it appears that there won't be any. Isaiah 49:10 says that there will be no hunger or thirst in the millennial kingdom. This is speaking of mortal men during that period, not of translated saints, but by extension it can be said that if mortals on earth during Christ's Kingdom do not hunger, then surely there will be no hunger in heaven (see also Revelation 7:14-16). Finally, Job wrote that he knew for sure that even after he dies and his skin is long gone, that "in my FLESH I shall SEE God" (Job 19:26 - all caps added for emphasis). So that means our bodies will consist of some kind of glorified flesh. Whatever form we have, we know that it will be perfect, sinless and flawless. HAVE A BLESSED DAY!!! 07/18/19 Question: "Will we have physical bodies in Heaven?" Answer:Although the Bible tells us little about what it will be like in heaven, it seems that we will most likely have a physical body, although not in the same sense of "physical" that we have now. First Corinthians 15:52 says that "the dead will be raised incorruptible" and that those who are alive at the time of Christ's return for His saints "shall be changed." Jesus Christ is "the first fruits" of those who have died (1 Corinthians 15:20, 23). This means that He set the example and leads the way. First Corinthians 15:42 says that our "body is sown in corruption, it is raised in incorruption." In a precursor to the believers" resurrection, some were raised at the time of Christ's resurrection in Matthew 27:52 where it says that their "bodies...were raised." Thomas, in John 20:27, physically touched the body of Christ following His resurrection, so He obviously had a body that was solid. We can expect that all believers" resurrection will be like that of Christ's. What a wonderful truth! The Bible is not specific, but it seems that we will be able to eat. John, in Revelation 22:2, writes of his vision of the eternal state where he saw that "in the middle of its street, and on either side of the river, was the tree of life, which bore twelve fruits, each tree yielding its fruit every month." This seems to be a reversal of the Genesis 3 punishment where Adam and Eve, and hence all of mankind, were banned from eating from this tree. As for hunger, it appears that there won't be any. Isaiah 49:10 says that there will be no hunger or thirst in the millennial kingdom. This is speaking of mortal men during that period, not of translated saints, but by extension it can be said that if mortals on earth during Christ's Kingdom do not hunger, then surely there will be no hunger in heaven (see also Revelation 7:14-16). Finally, Job wrote that he knew for sure that even after he dies and his skin is long gone, that "in my FLESH I shall SEE God" (Job 19:26 - all caps added for emphasis). So that means our bodies will consist of some kind of glorified flesh. Whatever form we have, we know that it will be perfect, sinless and flawless. PART II Question: "What kind of bodies will people have in hell?" Answer:The Bible indicates that both believers and non-believers will have resurrected bodies on the last day (Daniel 12:1–2). Those going to hell will be eternally separated from God. That’s the “second death”—being cast into the lake of fire to be tormented for eternity, separated from God (Revelation 20:14). One clue that people in hell have a body of some kind is Jesus’ account of the rich man and Lazarus in Luke 16. The rich man in hell had the ability to feel “torment” and “agony” (verses 23–25), the ability to see and speak (verses 23–24), and a “tongue” that he wanted cooled (verse 24). Since this story is set before the resurrection on the last day, it seems that those now in hell exist in an “intermediate” state; many theologians believe this to include a “spiritual body” of some type—or perhaps the spirit takes on some of the attributes of the body it inhabited. People currently in heaven also have a “spiritual body,” it would seem. Lazarus’ “finger” is mentioned in Luke 16:24. And, when the three disciples saw Moses and Elijah on the mount of transfiguration, the two prophets did not appear as disembodied spirits; rather, they were recognizable individuals. They were visible as “men . . . in glorious splendor” (Luke 9:30). Even pre-resurrection, Moses and Elijah have a body of some kind. Another indication that people will have physical bodies in hell is that Jesus warned us to “fear Him who can destroy both body and soul in hell” (Matthew 10:28). The eternal, continuing destruction of hell is the product of God’s justice and wrath, and the destruction of that place will affect the “body” as well as the soul. The problem some people have with the concept of having a physical body in hell is that, if the fire of hell is taken literally, that would mean one’s bodily tissue would be perpetually burning and regenerating to be burned again. But Scripture teaches that the resurrection body will be different from the bodies we now possess. Our earthly bodies are fit for this world; the resurrection body will be fit for eternity—in either heaven or hell. God has good news regarding the harsh reality of hell’s existence. God, in His justice, prepared hell for the punishment of sin; but, in His mercy, He also provided the means by which we can be saved. Romans 5:8–9 states, “But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us. Much more then, having now been justified by His blood, we shall be saved from the wrath of God through Him.” Because of Christ’s sacrifice and our faith in His atoning blood, we can be at peace with God (Romans 5:1). We can look forward to the time when we will live with Him for all eternity in the resurrected bodies He will give us. What a blessing it is to be at peace with God. To be called His child, His friend. We can enjoy the peace and joy of His presence both now and forever. PART III Question: "What are the greatest miracles in the Bible?" Answer:The greatest miracles in the Bible prove the greatness and power of God. “You are the God who performs miracles; you display your power among the peoples” (Psalm 77:14). A miracle is an unusual manifestation of God’s power in which He intervenes in human affairs. Miracles display God’s power, inspire wonder, and act as signs that prove who God is or substantiate His message to the world. A miracle is a supernatural event that reveals or confirms a specific divine message. The children of Israel saw many miracles on their wilderness journeys to the Promised Land. Those events, which included some of the greatest miracles in the Bible, confirmed to them that they were following the One True God: “He is your praise; he is your God, who performed for you those great and awesome wonders you saw with your own eyes” (Deuteronomy 10:21). Lists of the greatest miracles in the Bible would differ depending on whom you ask. Is the greatest miracle in the Bible the time the sun stood still for Joshua (Joshua 10:12–14)? Is it the parting of the Red Sea (Exodus 14)? Is it the movement of the sun’s shadow backward ten steps (Isaiah 38:7–8)? The resurrection of Christ (Matthew 28:1–8)? The feeding of 5,000 (Mark 6:35–44)? Or maybe the greatest miracle in the Bible is the creation of the world (Genesis 1). A case could be made that the greatest miracle in the Bible is the crossing of the Red Sea. The scope and historical significance of that miracle are truly awesome, and that event is often pointed to by other biblical writers as proof of God’s power and goodness (e.g., Joshua 24:6; Nehemiah 9:11; Psalm 66:6; 136:13; Isaiah 43:16; 51:15; Hebrews 11:29). Just as strong a case can be made for the resurrection of the Lord Jesus, without which our faith is futile (1 Corinthians 15:17). And the miracle of the sun and moon standing still is truly mind-boggling. Any miracle, by definition, is great, and it is probably impossible to objectively identify the greatest miracles in the Bible. But here are several miracles that should probably be included in a list of the greatest: Miracles over nature • The parting of the Red Sea (Exodus 14) • Jonah and the big fish (Jonah 1:17) • The virgin birth of Jesus (Matthew 1:18–25) • Daniel’s survival in the den of lions (Daniel 6:21–22) • Shadrach, Meshach, and Abednego’s preservation in the fiery furnace (Daniel 3:25) • Jesus’ walking on water (Matthew 14:25–27) • Jesus’ calming of the storm (Matthew 8:23–27) Miracles of healing • Jesus’ healing of the nobleman’s son (John 4:46–47), a leper (Mark 1:40–45), a paralytic (Matthew 9:1–8), and a woman with an issue of blood (Luke 8:43–48) Miracles over demonic forces • Jesus’ casting out of many unclean spirits (Mark 1:23–28; Matthew 8:28–34) Miracles of provision • God’s provision of manna (Exodus 16:4) • Jesus’ turning of water into wine (John 2:7–9) • Jesus’ feeding of the multitudes (Matthew 14:19–20; 15:36–37) Miracles of resurrection • Elijah’s raising of the son of the widow of Zarephath (1 Kings 17:17–24) • Elisha’s raising the Shunamite woman’s son (2 Kings 4:18–37) • Jesus’ raising of the widow of Nain’s son (Luke 7:11–18), Jairus’s daughter (Luke 8:52–56), and Lazarus (John 11) • Peter’s raising of Tabitha (Acts 9:36–43) • Paul’s raising of Eutychus (Acts 20:7–12) • Jesus’ resurrection (Luke 24:1–7) There’s another miracle that we must include in the list of the greatest miracles of the Bible. It’s a miracle that happens every day, as God takes a rebellious sinner, forgives his sin, grants him life, lavishes him with grace, adopts him as a child, and seals him for eternity—all because of the death and resurrection of Christ. Praise the Lord for the miracle of salvation! PART IV Question: "What does the Bible say about organ donation?" Answer:The Bible does not specifically address the issue of organ transplantation. Obviously, organ transplants would have been unknown in Bible times. However, there are verses that illustrate broad principles that may apply. One of the most compelling arguments for organ donation is the love and compassion such an act demonstrates toward others. The mandate to "love your neighbor" was stated by Jesus (Matthew 5:43), Paul (Romans 13:9), and James (James 2:8), but it can actually be traced all the way back to Leviticus 19:18. From the earliest days in the Old Testament, God's people were commanded to demonstrate a love for God as well as for their neighbors. Being willing to donate an organ from our own bodies would seem to be an extreme example of selfless sacrifice for another. We have the utmost example of this in the sacrifice that Jesus Christ made as He gave up His body for all of humanity. John summed up the command well when he wrote, "Dear friends, since God so loved us, we also ought to love one another" (1 John 4:11). As Jesus was trying to convey this message of unconditional love for others, He spoke of caring for the hungry, thirsty, homeless, naked, sick, and imprisoned (Matthew 25:35-46). He went on to clarify: "I tell you the truth, whatever you did for one of the least of these brothers of mine, you did for me" (Matthew 25:40). Jesus also used the parable of the Good Samaritan (Luke 10:25-37) to teach that we, as Christians, are to be kind and to show love toward everyone. If a practice or procedure is not contradictory to biblical principles, then it should be considered permissible and can be supported by faithful Christians. Some people view organ donation as the ultimate form of mutilating the human body. Frequently, passages such as 1 Corinthians 6:19-20 are used to defend the idea that organs should not be harvested from a person's body. As stewards of God's creation, we should treat our bodies with respect, and abstain from whatever is deleterious to them. However, when Paul wrote those words to the Christians at Corinth, he stated: "Therefore glorify God in your body, and in your spirit, which are God's" (v. 20), indicating this was something that was to be carried out while the individual was still living. In the apostle's second letter to the church at Corinth, he reminded them: "For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens" (5:1). One of the biggest concerns among Christians is the concept that the entire body needs to be present and preserved in some fashion for the resurrection. Therefore, many Christians are reluctant to donate organs because they believe that resurrection itself requires a "complete" body. However, when God was handing out punishments at the Garden of Eden, He told Adam, "By the sweat of your brow you will eat your food until you return to the ground, since from it you were taken; for dust you are and to dust you will return" (Genesis 3:19). Thus, God said that one day our earthly bodies would return to the soil. Paul, in writing to the Corinthians, provided some insight as to the difference between the physical body at death (which may be disposed of in a variety of ways), and the spiritual body of the resurrection (1 Corinthians 15:35-49). He used the analogy of the difference between a seed and the product of that seed to illustrate the difference between the earthly body and the resurrected body. He then went on to comment: "It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body" (v. 44). If we believe that the bodies raised at the resurrection represent simply a "reoccupation" of our earthly bodies, then we possess a false concept of our resurrection as presented in the Bible. We are told that the earthly body, "that of flesh and blood," will not enter into the heavenly inheritance (1 Corinthians 15:50). Based on these facts, Christians should not fear or reject organ donation merely in an attempt to keep the physical body intact for the resurrection. Additional thoughts on organ donation and organ harvesting The legitimate argument against organ donation arises from the process of organ harvesting. There is nothing ethically wrong in recovering organs from the dead, but most successful organ transplants require that any prospective organs be kept alive with blood and oxygen flowing through them until they are removed from the body. This dilemma is troublesome, because we cannot, and must not, support the termination of life in favor of organ donation. The medical profession has traditionally used cessation of heart and lung activity to mark the point of death. Medical technology had progressed to a point where it is possible to sustain (via a respirator) heart and lung activity for days or even weeks after a patient had irreversibly lost all brain function. There has been a push in some medical circles to harvest organs when the patient has lost higher brain functions but is still alive. In 1994, the Council on Ethical and Judicial Affairs of the American Medical Association (AMA) issued its updated opinion that it is "ethically permissible" to use babies born without higher brain functions as organ donors. As Christians, we can support organ donation only in those cases in which death has been determined by every criteria, "including complete loss of brain function," rather than just by one or two criteria. God forbids intentional killing (James 2:10-11); thus, we must carefully determine, in light of God's Word, whether a respirator is simply oxygenating a corpse or sustaining a living human being. Then we must act accordingly. Since most transplants come from donors who have been declared neurologically dead, it is important that we fully understand the criteria the medical profession is using to define brain death. Only when a patient is determined to be irreversibly and completely brain dead should he or she be considered a candidate for organ donation. HAVE A BLESSED DAY! 07/17/19 Question: "Gospel of John" Answer:Author:John 21:20–24 describes the author of the gospel of John as “the disciple whom Jesus loved,” and for both historical and internal reasons this is understood to be John the Apostle, one of the sons of Zebedee (Luke 5:10). Date of Writing:Discovery of certain papyrus fragments dated around AD 135 require the gospel of John to have been written, copied, and circulated before then. And, while some think it was written before Jerusalem was destroyed (AD 70), AD 85—90 is a more accepted time for the writing of the gospel of John. Purpose of Writing:The author cites the purpose of the gospel of John as follows: “But these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name” (John 20:31). Unlike the three Synoptic Gospels, John’s purpose is not to present a chronological narrative of the life of Christ but to display His deity. John sought to strengthen the faith of second-generation believers and bring about faith in others, but he also sought to correct a false teaching that was spreading in the first century. John emphasized Jesus Christ as “the Son of God,” fully God and fully man, contrary to a false doctrine that taught the “Christ-spirit” came upon the human Jesus at His baptism and left Him at the crucifixion. Key Verses:“In the beginning was the Word, and the Word was with God, and the Word was God. . . . And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth” (John 1:1, 14). “The next day John saw Jesus coming toward him, and said, ‘Behold! The Lamb of God who takes away the sin of the world!’” (John 1:29). “For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life” (John 3:16). “Jesus answered and said to them, ‘This is the work of God, that you believe in Him whom He sent’” (John 6:29). “The thief does not come except to steal, and to kill, and to destroy. I have come that they may have life, and that they may have it more abundantly” (John 10:10). “And I give them eternal life, and they shall never perish; neither shall anyone snatch them out of My hand” (John 10:28). “Jesus said to her, ‘I am the resurrection and the life. He who believes in Me, though he may die, he shall live. And whoever lives and believes in Me shall never die. Do you believe this?’”(John 11:25–26). “By this all will know that you are My disciples, if you have love for one another” (John 13:35). “Jesus said to him, ‘I am the way, the truth, and the life. No one comes to the Father except through Me’” (John 14:6). “Jesus said to him, ‘Have I been with you so long, and yet you have not known Me, Philip? He who has seen Me has seen the Father; so how can you say, “Show us the Father”?’” (John 14:9). “Sanctify them by Your truth. Your word is truth” (John 17:17). “So when Jesus had received the sour wine, He said, ‘It is finished!’ And bowing His head, He gave up His spirit” (John 19:30). “Jesus said to him, ‘Thomas, because you have seen Me, you have believed. Blessed are those who have not seen and yet have believed’” (John 20:29). Brief Summary:The gospel of John includes only seven miracles—John calls them “signs”—to demonstrate the deity of Christ and illustrate His ministry. Some of these miracles and stories, such as the raising of Lazarus, are found only in John. His is the most theological of the four Gospels, and he often gives the reason behind events mentioned in the other gospels. The gospel of John shares much about the approaching ministry of the Holy Spirit after Jesus’ ascension. There are certain words or phrases that create a recurring theme in the gospel of John: believe, witness, Comforter, life – death, light – darkness, I am, and love. The gospel of John introduces Jesus Christ, not from His birth, but from “the beginning,” before creation. John calls Jesus “the Word” (Logos) who, as God Himself, was involved in every aspect of creation (John 1:1–3) and who later became flesh (verse 14) in order that He might take away our sins as the spotless Lamb of God (verse 29). The gospel of John includes several spiritual conversations, such as Jesus’ talk with the Samaritan woman that shows Him as the Messiah (John 4:26) and Jesus’ meeting with Nicodemus that explains salvation through His vicarious death on the cross (John 3:14–16). In the gospel of John, Jesus repeatedly angers the Jewish leaders by correcting them (John 2:13–16); healing on the Sabbath, and claiming traits belonging only to God (John 5:18; 8:56–59; 9:6, 16; 10:33). The last nine chapters of the gospel of John deal with the final week of Jesus’ life. Jesus prepares His disciples for His coming death and for their ministry after His resurrection and ascension (John 14–17). He then willingly dies on the cross in our place (John 10:15–18), paying our sin debt in full (John 19:30) so that whoever trusts in Him will be saved (John 3:14–16). Jesus then rises from the dead, convincing even the most doubting of His disciples that He is God and Master (John 20:24–29). Connections:The gospel of John’s portrayal of Jesus as the God of the Old Testament is seen most emphatically in the seven “I Am” statements of Jesus. He is the “Bread of life” (John 6:35), provided by God to feed the souls of His people, just as He provided manna from heaven to feed the Israelites in the wilderness (Exodus 16:11–36). Jesus is the “Light of the world” (John 8:12), the same Light that God promised to His people in the Old Testament (Isaiah 30:26; 60:19–22) and which will find its culmination in the New Jerusalem when Christ the Lamb will be its Light (Revelation 21:23). Two of the “I Am” statements refer to Jesus as both the “Good Shepherd” and the “Door of the sheep.” Here are clear references to Jesus as the God of the Old Testament, the Shepherd of Israel (Psalm 23:1; 80:1; Jeremiah 31:10; Ezekiel 34:23) and, as the only Door into the sheepfold, the only way of salvation. The Jews believed in the resurrection and, in fact, used the doctrine to try to trick Jesus into making statements they could use against Him. But His statement at the tomb of Lazarus, “I am the resurrection and the life” (John 11:25), must have astounded them. He was claiming to be the cause of resurrection and in possession of the power of life and death. None other than God Himself could claim such a thing. Similarly, Jesus’ claim to be “the way, the truth and the life” (John 14:6) linked Him unmistakably to the Old Testament. His is the “Way of Holiness” prophesied in Isaiah 35:8; He established the City of Truth of Zechariah 8:3 when He was in Jerusalem and preached the truths of the gospel. As “the Life,” Jesus affirms His deity, the Creator of life, God incarnate (John 1:1–3; Genesis 2:7). Finally, as the “true Vine” (John 15:1, 5), Jesus identifies Himself with the nation of Israel, who are called the vineyard of the Lord in many Old Testament passages. As the true Vine of the vineyard of Israel, He portrays Himself as the Lord of the “true Israel”—all those who would come to Him in faith (cf. Romans 9:6). Practical Application:The gospel of John continues to fulfill its purpose of evangelizing the lost (John 3:16 is likely the best-known Bible verse) and is often used in evangelistic Bible studies. In the recorded encounters between Jesus and Nicodemus and the woman at the well (chapters 3—4), we learn much from Jesus’ model of personal evangelism. His comforting words to His disciples before His death (John 14:1–6, 16; 16:33) are still of great comfort in sorrowful times. Jesus’ “high priestly prayer” for believers in chapter 17 is also a wonderful source of encouragement for believers. John’s teachings concerning the deity of Christ (John 1:1–3, 14; 5:22–23; 8:58; 14:8–9; 20:28) are helpful in apologetics and provide a clear revelation of who Jesus is: fully God and fully man. PART II Question: "What makes Christianity unique?" Answer:Is Christianity really unique, or is it just one of many roads on the path to Truth? Is Christianity truly unique among the many religions around the world? If it is, what makes it so? Unique among all religions, Christianity makes several claims that others do not. First, all other religions exhort man to reach up to God and grasp hold of Him through their own efforts. Christianity is the only religion where God reaches down to man. Second, other religions are systems of do’s and don’ts to appease God; whereas Christianity is a relationship with God. Third, Christianity looks to the Bible as the singular source of Truth. Finally, Christianity is based upon truly the most amazing event in all of human history—the resurrection. As to the first issue, other forms of religion subscribe to a system of works—those we should do and those we should avoid—which will make us “good enough” to please God and merit His favor. Christianity, on the other hand, is based on the biblical principle that we can never be good enough to be in the presence of a perfect, holy God. The Mosaic Law was given to mankind to prove to us that we can’t keep it. Galatians 3 describes the purpose of the Law. It is a “tutor” or “schoolmaster” to lead us to Christ because “…by observing the law no one will be justified” (Galatians 2:16). The impossibility of keeping the Law is revealed in what Jesus called the “first and greatest commandment” in Matthew 22:37: “Love the Lord your God with all your heart and with all your soul and with all your mind.” This would mean loving God with every fiber of our being 24/7, with never a thought for ourselves, an impossible task for anyone. But rather than condemning us as law-breakers and leaving it at that, God provided a substitute—Jesus Christ—who obeyed the Law perfectly for us. By faith in Him and accepting His work on our behalf, we are justified and made righteous. Here is the crucial difference between Christianity and all other religions. As to the second point, Christianity is not a religious system, but a relationship with God, one that He initiated and maintains. Christians believe that mankind was created specifically to have a relationship with God, but sin separates all men from Him (Romans 3:23, 5:12). Christianity teaches that Jesus Christ walked this earth, fully God, and yet fully man (Philippians 2:6-11), and died on the cross to restore the relationship that was broken by sin. After His death on the cross, Christ was buried, He rose again, and now lives at the right hand of the Father, making intercession for believers forever (Hebrews 7:25). The intimacy of this relationship is revealed in two poignant pictures. Now no longer seen as law-breakers, we have been adopted into God’s own family as His children (Ephesians 1:5). Even more intimately, believers are the very “body of Christ” of which He is the head (Ephesians 1:22-23), having been purchased by His blood (Hebrews 9:12). No other religion makes assertions that even begin to approximate this incredible truth. Another thing that makes Christianity unique is its source of information. All religions have some sort of basis of information that outlines its beliefs and practices, but none have one source of information that makes the claims Christianity does about the Bible—it is the written Word of God, and it is infallible and inerrant and all that is necessary for faith and practice (2 Timothy 3:16). Christians believe that the Bible is the inspired—literally “God-breathed”—Word of God and that its teaching is the final authority (2 Timothy 3:16; 2 Peter 1:20-21). Though there are other religions that use prophecy, none are 100% accurate, as are those in the Bible, and none of them point to someone like Jesus who made incredible claims and performed incredible deeds. Perhaps the most defining principle of Christianity that makes it truly unique in every way and provides its fundamental basis is the resurrection of Jesus Christ. Within Christianity, the resurrection is vitally important, for without it, Christianity does not exist, and our faith is useless (1 Corinthians 15:14). It was Jesus' resurrection that changed the lives of the disciples. After Jesus was crucified, the disciples ran and hid. But when they saw the risen Lord, they knew that all Jesus had said and done proved that He was indeed God in flesh. No other religious leader has died in full view of trained executioners, had a guarded tomb, and then rose three days later to appear to many people. The resurrection is proof of who Jesus is and that He did accomplish what He set out to do: provide the only means of redemption for mankind. Buddha did not rise from the dead. Muhammad did not rise from the dead. Confucius did not rise from the dead. Krishna did not rise from the dead. Only Jesus has physically risen from the dead, walked on water, claimed to be God, and raised others from the dead. He has conquered death. Only in Christianity do we have the person of Christ who claimed to be God, performed many miracles to prove His claim of divinity, died and rose from the dead, and claimed that He alone is “the way the truth and the life” (John 14:6) and that no one comes to the Father except through Him. PART III Question: "Is Jesus dead?" Answer:Many world leaders have left their marks on the pages of history. Religious gurus have helped shape culture and thought. But regardless of what they taught, accomplished, or believed, they all have one thing in common—they are all dead. There was a point at which each mystic, emperor, and philosopher came into being and another point at which they exited this world. We can visit their grave sites or memorials, and beneath the ground their corpses or bone fragments are still there. Every leader, prophet, or king has died or will die, and, once they die, that’s it. They face the judgment of God just like every other human being (Hebrews 9:27; 2 Corinthians 5:10)—with one exception. Jesus Christ, the One upon whom the entire world’s dating system is based, is not dead. Because He was not just a mere man, Jesus did not come into existence at a specific point in time. He has always existed as the Son of God (John 1:1–5; 8:58). He chose to leave heaven and enter this world in the form of a human baby (Luke 1:35; Philippians 2:5–8). And, although His mother was human, His Father was God. Jesus Christ was fully God and fully man living this earthly life so that He could become the intermediary between sinful mankind and a holy Creator (1 Timothy 2:5). He suffered as we do, yet He never sinned (Hebrews 4:15). He always did what pleased His Father (John 8:29; 14:31). And when the time came, He offered Himself as the final sacrifice for our sins (John 10:18; 2 Corinthians 5:21). Jesus was arrested and put on trial because He claimed to be God (John 5:18; 10:33). They crucified Him as it had been prophesied in Psalm 22 and Isaiah 53 (Luke 22:37). As He hung on the cross, Jesus became every sin that humanity has invented (2 Corinthians 5:21; 1 John 2:2). He paid in full the price we owe God so that we could be considered righteous and forgiven. When He cried out, “It is finished!” (John 19:30), He was not referring to His earthly life, because He had already told His followers that God would raise Him from the dead in three days (Mark 9:31; 10:33–34). He meant that the plan to redeem fallen man, which He and the Father had known from the beginning, had now been completed (1 Peter 1:18–20; Acts 2:23; Ephesians 1:4). Jesus really did die physically and stayed dead for the better part of three days. Jesus was buried in a borrowed tomb, because He would not be needing it for long (Matthew 27:59–60). The tomb was secured by Roman officials with a seal and a heavy boulder, making it nearly impossible to open. Then guards were assigned to keep watch for fear the disciples would try to steal the body and pretend He had risen as He had promised (Matthew 27:62–66). Everyone was familiar with Jesus’ prediction, even though no one understood exactly what it meant (Mark 9:31–32). The guards were an extra precaution requested by the Jewish religious leaders in an effort to silence forever the new teachings Jesus of Nazareth had introduced into their culture. They figured that, once the Leader was dead and gone, the fervor of His followers would die down and things could go back to the way they had been. Things would have settled down if Jesus had stayed in the tomb. If Jesus had not risen from the dead, He would have been no different from any other zealous reformer. In fact, Paul writes in 1 Corinthians 15:14 that, “if Christ has not been raised, our preaching is useless and so is your faith.” Then in verses 17–19 he writes, “And if Christ has not been raised, your faith is futile; you are still in your sins. Then those also who have fallen asleep in Christ are lost. If only for this life we have hope in Christ, we are of all people most to be pitied.” But Jesus did not stay dead. On the third day, just as He had said, He walked out of that tomb (Matthew 28:2–10; Mark 16:4–7; Luke 24:1–8; John 20:1–8, 19). An angel knocked the guards out, kicked the stone out of the way, and sat on it, waiting for Jesus’ friends to show up (Matthew 28:2; John 20:1, 11–12). For the next forty days, Jesus appeared to over five hundred people (1 Corinthians 15:3–7), demonstrating that He was indeed fully, physically alive (Luke 24:36–42). He then ascended back into heaven in the sight of His disciples (Luke 24:51; Acts 1:9–11). Jesus is very much alive and is now seated at the right hand of the Father (Hebrews 1:3). He “ever lives” to make intercession for His people (Hebrews 7:25) and has promised that He will come again (John 14:3; Revelation 22:2). He endured separation from God (Matthew 27:46) so that we don’t have to and conquered death so that we can, too (1 Corinthians 15:55). He has set Himself apart from every other religious leader because there is no grave with His name on it. There is no tomb with a body in it. Only the Son of God could die for the sins of the world and then rise from the dead. Because of His resurrection, all who place their trust in Him can have hope of a similar resurrection. Jesus is not dead, and because He lives, we can live in eternity with Him (John 3:16–18; 14:19). PART IV Question: "What does Messiah mean?" Answer:Messiahcomes from the Hebrew word mashiachand means “anointed one” or “chosen one.” The Greek equivalent is the word Christosor, in English, Christ. The name “Jesus Christ” is the same as “Jesus the Messiah.” In biblical times, anointing someone with oil was a sign that God was consecrating or setting apart that person for a particular role. Thus, an “anointed one” was someone with a special, God-ordained purpose. In the Old Testament, people were anointed for the positions of prophet, priest, and king. God told Elijah to anoint Elisha to succeed him as Israel’s prophet (1 Kings 19:16). Aaron was anointed as the first high priest of Israel (Leviticus 8:12). Samuel anointed both Saul and David as kings of Israel (1 Samuel 10:1; 16:13). All of these men held “anointed” positions. But the Old Testament predicted a coming Deliverer, chosen by God to redeem Israel (Isaiah 42:1; 61:1–3). This Deliverer the Jews called the Messiah. Jesus of Nazareth was and is the prophesied Messiah (Luke 4:17–21; John 4:25–26). Throughout the New Testament, we see proof that Jesus is the Chosen One: “These [miracles] are written that you may believe that Jesus is the Messiah, the Son of God, and that by believing you may have life in his name” (John 20:31). We also hear testimonies that Jesus is “the Messiah, the Son of the living God” (Matthew 16:16). The ultimate evidence that Jesus is indeed the promised Messiah, the Anointed One, is His resurrection from the dead. Acts 10:39–43 is an eyewitness testimony to His resurrection and the fact that “he is the one whom God appointed as judge of the living and the dead.” Jesus fulfills the role of Prophet, Priest, and King, which is further evidence to His being the Messiah. He is a prophet, because He embodied and preached the Word of God (see John 1:1–18; 14:24; and Luke 24:19); a priest, because His death atones for our sins and reconciles us to the Father (see Hebrews 2:17; 4:14); and a king, because after His resurrection God gave all authority to Him (see John 18:36; Ephesians 1:20–23; and Revelation 19:16). The Jews of Jesus’ day expected the Messiah to redeem Israel by overthrowing the rule of the Romans and establishing an earthly kingdom (see Acts 1:6). It wasn’t until after Jesus’ resurrection that His disciples finally began to understand what the prophecies in the Old Testament really meant the Messiah would do (see Luke 24:25–27). The Messiah was “anointed” first to deliver His people spiritually; that is, to redeem them from sin (John 8:31–36). He accomplished this salvation through His death and resurrection (John 12:32; John 3:16). Later, Jesus the Messiah will deliver His people from their physical enemies, when He sets up His Kingdom on the earth (see Isaiah 9:1–7). HAVE A BLESSED DAY! 07/16/19 Question: "Who resurrected Jesus?" Answer:In Acts 2:24, Peter says that “God raised [Jesus] from the dead” (see also Romans 8:11 and 2 Corinthians 4:14). Romans 1:4 (and possibly 1 Peter 3:18) seems to say that the Spirit raised Jesus from the dead (Romans 8:11 clearly says that God will resurrect believers “through His Spirit”). And in John 2:19 Jesus predicts that He will raise Himself from the dead (see also John 10:18). So who exactly resurrected Jesus from the dead? Was it the Father, the Son, or the Spirit? The basic answer is that “God has raised . . . Jesus to life” (Acts 2:32). The Father is God, and the Father raised His Son to life on the third day after the crucifixion (Romans 6:4; 2 Corinthians 13:4). The Spirit is also God, and the Spirit had a part in raising Jesus from the dead. The Son is also God, and the Son, too, was responsible for His own resurrection. How can a dead man resurrect himself? Jesus was more than a man who died; He was the eternal Son of God incarnate. Wicked men could kill His body, but they could not change His eternal nature or diminish His divine power. In John 10:17–18 Jesus says something that no mere mortal could ever say: “I lay down my life—only to take it up again. No one takes it from me, but I lay it down of my own accord. I have authority to lay it down and authority to take it up again.” No one else in the history of the world has ever had the authority both to lay down his life andraise it up again. Furthermore, Jesus said, “I am the resurrection and the life” (John 11:25). He did not say, “My Father is the resurrection.” He claimed to be the resurrection Himself; life resides with Jesus, and He has absolute authority over life and death (Revelation 1:18). Jesus is God. He could say He would raise up His body on the third day because He, being God, has power over death. Who resurrected Jesus from the dead? God did, and by that we mean all three Persons of the Trinity were involved. All three Persons of the Trinity participated in creation (1 Corinthians 8:6; Genesis 1:1–2). All three are involved in salvation (John 3:6, 16). And all three are responsible for the resurrection of Christ Jesus. PART II Question: "Does Jesus have a physical body in heaven?" Answer:The physical, bodily resurrection of Jesus is foundational to Christian doctrine and our hope of heaven. Because Jesus rose from the dead with a physical body, every Christian has the guarantee of his own bodily resurrection (John 5:21, 28; Romans 8:23). Now Jesus is in heaven, where He is pictured as sitting in a place of authority, at the right hand of God (1 Peter 3:22). But is Jesus’ body in heaven the same as His body on earth? The Bible is clear that Jesus’ body was resurrected. The tomb was empty. He was recognizable to those who knew Him. Jesus showed Himself to all His disciples after His resurrection, and more than five hundred people were eyewitnesses to His earthly, post-resurrection presence (1 Corinthians 15:4–6). In Luke 24:16, on the road to Emmaus, two of Jesus’ disciples “were kept from recognizing [Jesus].” However, later, “their eyes were opened and they recognized Him” (verse 31). It’s not that Jesus was unrecognizable; it’s that, for a time, the disciples were supernaturally restrained from recognizing Him. Later in the same chapter of Luke, Christ makes it plain to His disciples that He does have a physical body; He is not a disembodied spirit: “See my hands and my feet, that it is I myself. Touch me, and see. For a spirit does not have flesh and bones as you see that I have” (Luke 24:39). After spending forty days with His disciples, Jesus ascended bodily into heaven (Acts 1:9). Jesus is still human, and He has a human body in heaven right now. His body is different, however; earthly human flesh is perishable, but heavenly bodies are imperishable (1 Corinthians 15:50). Jesus has a physical body, with a difference. His resurrected body is designed with eternity in view. First Corinthians 15:35–49 describes what the body of the believer will be like in heaven. Our heavenly bodies will differ from our earthly ones in type of flesh, in splendor, in power, and in longevity. The apostle Paul also states that the believer’s body will be an image of Christ’s body (verse 49). Paul discusses this subject again in 2 Corinthians, where he compares earthly bodies to tents and heavenly bodies to heavenly dwellings (2 Corinthians 5:1–2). Paul says that, once the earthly tents come off, Christians will not be left “naked”—that is, without a body to live in (2 Corinthians 5:3). When the new body is “put on,” we will go from mortality to immortality (2 Corinthians 5:4). So, we know that the Christian will have a heavenly body like Jesus’ “glorious body” (Philippians 3:21). At His incarnation Jesus took on human flesh, and at His resurrection His body was glorified—although He retained the scars (John 20:27). He will forever be the God-Man, sacrificed for us. Christ, the Creator of the universe, will forever stoop to our level, and He will be known to us in heaven in a tangible form that we can see, hear, and touch (Revelation 21:3–4; 22:4). PART III Question: "Is the deity of Christ biblical?" Answer:In addition to Jesus' specific claims about Himself, His disciples also acknowledged the deity of Christ. They claimed that Jesus had the right to forgive sins'something only God can do"as it is God who is offended by sin (Acts 5:31; Colossians 3:13; Psalm 130:4; Jeremiah 31:34). In close connection with this last claim, Jesus is also said to be the one who will "judge the living and the dead" (2 Timothy 4:1). Thomas cried out to Jesus, "My Lord and my God!" (John 20:28). Paul calls Jesus "great God and Savior" (Titus 2:13) and points out that prior to His incarnation Jesus existed in the "form of God" (Philippians 2:5-8). God the Father says regarding Jesus: "Your throne, O God, will last forever and ever" (Hebrews 1:8). John states that "in the beginning was the Word, and the Word was with God, and the Word [Jesus] was God" (John 1:1). Examples of Scriptures that teach the deity of Christ are many (see Revelation 1:17, 2:8, 22:13; 1 Corinthians 10:4; 1 Peter 2:6-8; Psalm 18:2, 95:1; 1 Peter 5:4; Hebrews 13:20), but even one of these is enough to show that Christ was considered to be God by His followers. Jesus is also given titles that are unique to YHWH (the formal name of God) in the Old Testament. The Old Testament title "redeemer" (Psalm 130:7; Hosea 13:14) is used of Jesus in the New Testament (Titus 2:13; Revelation 5:9). Jesus is called Immanuel""God with us""in Matthew 1. In Zechariah 12:10, it is YHWH who says, "They will look on me, the one they have pierced." But the New Testament applies this to Jesus' crucifixion (John 19:37; Revelation 1:7). If it is YHWH who is pierced and looked upon, and Jesus was the one pierced and looked upon, then Jesus is YHWH. Paul interprets Isaiah 45:22-23 as applying to Jesus in Philippians 2:10-11. Further, Jesus' name is used alongside God's in prayer "Grace and peace to you from God our Father and the Lord Jesus Christ" (Galatians 1:3; Ephesians 1:2). This would be blasphemy if Christ were not deity. The name of Jesus appears with God's in Jesus' commanded to baptize "in the name [singular] of the Father and of the Son and of the Holy Spirit" (Matthew 28:19; see also 2 Corinthians 13:14). Actions that can be accomplished only by God are credited to Jesus. Jesus not only raised the dead (John 5:21, 11:38-44) and forgave sins (Acts 5:31, 13:38), He created and sustains the universe (John 1:2; Colossians 1:16-17). This becomes even clearer when one considers YHWH said He was alone during creation (Isaiah 44:24). Further, Christ possesses attributes that only deity can have: eternality (John 8:58), omnipresence (Matthew 18:20, 28:20), omniscience (Matthew 16:21), and omnipotence (John 11:38-44). Now, it is one thing to claim to be God or to fool someone into believing it is true, and something else entirely to prove it to be so. Christ offered many miracles as proof of His claim to deity. Just a few of Jesus' miracles include turning water to wine (John 2:7), walking on water (Matthew 14:25), multiplying physical objects (John 6:11), healing the blind (John 9:7), the lame (Mark 2:3), and the sick (Matthew 9:35; Mark 1:40-42), and even raising people from the dead (John 11:43-44; Luke 7:11-15; Mark 5:35). Moreover, Christ Himself rose from the dead. Far from the so-called dying and rising gods of pagan mythology, nothing like the resurrection is seriously claimed by other religions, and no other claim has as much extra-scriptural confirmation. There are at least twelve historical facts about Jesus that even non-Christian critical scholars will admit: 1. Jesus died by crucifixion. 2. He was buried. 3. His death caused the disciples to despair and lose hope. 4. Jesus' tomb was discovered (or was claimed to be discovered) to be empty a few days later. 5. The disciples believed they experienced appearances of the risen Jesus. 6. After this, the disciples were transformed from doubters into bold believers. 7. This message was the center of preaching in the early Church. 8. This message was preached in Jerusalem. 9. As a result of this preaching, the Church was born and it grew. 10. Resurrection day, Sunday, replaced the Sabbath (Saturday) as the primary day of worship. 11. James, a skeptic, was converted when he also believed that he saw the resurrected Jesus. 12. Paul, an enemy of Christianity, was converted by an experience which he believed to be an appearance of the risen Jesus. Even if someone were to object to this specific list, only a few are needed to prove the resurrection and establish the gospel: Jesus' death, burial, resurrection, and appearances (1 Corinthians 15:1-5). While there may be some theories to explain one or two of the above facts, only the resurrection explains and accounts for them all. Critics admit that the disciples claimed they saw the risen Jesus. Neither lies nor hallucinations can transform people the way the resurrection did. First, what would they have had to gain? Christianity was not popular and it certainly did not make them any money. Second, liars do not make good martyrs. There is no better explanation than the resurrection for the disciples" willingness to die horrible deaths for their faith. Yes, many people die for lies that they think are true, but people do not die for what they know is untrue. In conclusion, Christ claimed He was YHWH, that He was deity (not just "a god" but the one true God); His followers (Jews who would have been terrified of idolatry) believed Him and referred to Him as God. Christ proved His claims to deity through miracles, including the world-altering resurrection. No other hypothesis can explain these facts. Yes, the deity of Christ is biblical. PART IV Question: "What are the essentials of the Christian faith?" Answer:The Bible itself reveals what is important and essential to the Christian faith. These essentials are the deity of Christ, salvation by God’s grace and not by works, salvation through Jesus Christ alone, the resurrection of Christ, the Gospel, monotheism and the Holy Trinity. These are the main “essentials” that we should understand and believe if we are followers of Jesus Christ. Let’s look at all of these in a little more detail. The deity of Christ.Quite simply, Jesus is God. While Jesus never directly says, “I am God” in the Scriptures, He makes it very clear to those around Him, especially the Pharisees and Sadducees, that He is God. John 10:30 says, “I and the Father are one.” Jesus was claiming deity, and, interestingly enough, He did not deny that He was God. Another example is John 20:28, when Thomas says, “My Lord and my God!” Again, Jesus does not correct Him by saying that He is not God. There are many other examples one can find in the Scriptures regarding Jesus’ rightful place in heaven. Salvation by grace.We are all sinners separated from God and deserving of eternal punishment for our sin. Jesus’ death on the cross paid for the sins of mankind, giving us access to heaven and an eternal relationship with God. God did not have to do this for us, but He loves us so much that He sacrificed His only Son. This is grace, and it is most definitely undeserved favor. Scripture tells us, “For it is by grace you have been saved, through faith—and this not from yourselves, it is the gift of God not by works, so that no one can boast” (Ephesians 2:8-9). There is nothing we can do to earn God’s favor or gain access to heaven apart from His grace. Salvation through Jesus Christ alone.A truly provocative question to ask someone might be “Do all roads lead to God?” The truth is that all roads do lead to God. Eventually, we are all going to stand before God when we die, no matter what faith we are. It is there that we will be judged for what we have or have not done while we were alive and whether Jesus Christ is Lord of our lives. For the majority of people, this will be a terrible occasion, as most will not know Him or be known by Him. For these people, hell will be the final destination. But God in His mercy has provided all of us the only means for salvation through His Son, Jesus Christ. Acts 4:12 tells us that “salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved.” This passage speaks of the name of Jesus and His saving power. Another example is found in the book of John. Jesus answered, “I am the way and the truth and the life. No one comes to the Father except through me” (John 14:6). No one gets into heaven except by faith in the saving work of the Lord Jesus Christ on his or her behalf. The resurrection of Christ.Perhaps no other event in the Bible, aside from Jesus’ appearance here on earth and subsequent death on the cross, is as significant to the Christian faith as that of the resurrection. Why is this event significant? The answer lies in the fact that Jesus died and then after three days came back to life and rose again to reappear to His followers in bodily form. Jesus had already demonstrated His ability to resurrect others such as His friend Lazarus. But now God the Father had resurrected Him to display His awesome power and glory. This amazing fact is what separates the Christian faith from all others. All other religions are based on works or a powerless deity or person. The leaders of all other religions die and remain dead. The Christian faith is based on Christ crucified and resurrected to life. “And if Christ has not been raised, then our preaching is in vain and your faith is in vain” (1 Corinthians 15:14). Lastly, to deny Christ’s bodily resurrection (John 2:19-21) is to deny that Jesus’ work here on earth was a satisfactory offering to God for the sins of mankind. The gospel.In 1 Corinthians 15:1-4, Paul spells out what the gospel is and how important it is to embrace it and share it with others. He reminds the Corinthians of the gospel he preached among them: “That Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures.” This is the essence of the gospel. Paul also warns us to be wary of the many “false gospels” that are being offered to the unsuspecting: “But even if we or an angel from heaven should preach to you a gospel contrary to the one we preached to you, let him be accursed. As we have said before, so now I say again: If anyone is preaching to you a gospel contrary to the one you received, let him be accursed” (Galatians 1:8-9). The pure gospel of Jesus Christ—His death on the cross for sinners and His resurrection to everlasting life—is central to the Christian faith. Monotheism.Quite simply, there is only one God. Exodus 20:3 states very powerfully, “You shall have no other gods before me.” Monotheism is the belief that there is only one God to be worshipped and served. “‘You are my witnesses,’ declares the LORD, ‘and my servant whom I have chosen, that you may know and believe me and understand that I am he. Before me no god was formed, nor shall there be any after me’” (Isaiah 43:10). Here we see that we are to “believe” and “understand” that God lives and is one. A Christian will know that there is only one God, the God of the Bible. All other “gods” are false and are no gods at all. “For even if there are so-called gods, whether in heaven or on earth (as indeed there are many ‘gods’ and many ‘lords’), yet for us there is but one God, the Father, from whom all things came and for whom we live; and there is but one Lord, Jesus Christ, through whom all things came and through whom we live” (1 Corinthians 8:5-6). The Holy Trinity.While the concept of a “three-in-one God” is not represented by a single verse or passage, it is described frequently throughout Scripture. If we look at Matthew 28:19, we see the verse calling out the Trinity: “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.” While this verse mentions all three Persons of the triune God, it does not call them the Trinity. So to understand the doctrine of the Holy Trinity, we must look at the “totality” of Scripture and glean from it the definition. In 1 Corinthians 12:4-6, we see how this comes together: “Now there are varieties of gifts, but the same Spirit; and there are varieties of service, but the same Lord; and there are varieties of activities, but it is the same God who empowers them all in everyone.” Again, we see all three Persons being represented but not titled the Holy Trinity. Finally, the essentials of Christianity would not be complete without the ingredient that binds everything together—faith. “Now faith is the assurance of things hoped for, the conviction of things not seen” (Hebrews 11:1). As Christians we live by this verse with the understanding that we believe in a God we cannot see. But we see His work in our lives and all around us in His creation. We do all of this through faith because we know that faith pleases God. “And without faith it is impossible to please him, for whoever would draw near to God must believe that he exists and that he rewards those who seek him” (Hebrews 11:6). HAVE A BLESSED DAY! 07/15/19 Question: "What is the Swoon Theory? Did Jesus survive the crucifixion?" Answer:The Swoon Theory is the belief that Jesus didn't really die at His crucifixion, but was merely unconscious when He was laid in the tomb and there He resuscitated. Accordingly, His appearances after three days in the tomb were merely perceived to be resurrection appearances. There are several reasons why this theory is invalid and can be easily proven as false, and there were at least three different persons or groups involved in Jesus' crucifixion who were all satisfied concerning the fact of His death on the cross. They are the Roman guards, Pilate, and the Sanhedrin. The Roman Guards - There were two separate groups of Roman soldiers given the task of ensuring the death of Jesus: the executioners and the tomb guards. The soldiers in charge of execution were specialists in capital punishment, and crucifixion was one of the most brutal forms of execution in history. Jesus was nailed to a cross after enduring horrible beatings at the hands of these professional death merchants, and every person put to death by way of crucifixion was dealt with by these soldiers. Their job was to ensure the task was completed. Jesus could not have survived crucifixion, and these soldiers made certain that Jesus was dead before His body was allowed to be taken from the cross. They were completely satisfied that Jesus was truly dead. The second group of soldiers was given the task of guarding the tomb of Jesus because of the request made to Pilate by the Sanhedrin. Matthew 27:62-66 tells us "On the next day, which followed the Day of Preparation, the chief priests and Pharisees gathered together to Pilate, saying, 'Sir, we remember, while He was still alive, how that deceiver said, "After three days I will rise." Therefore command that the tomb be made secure until the third day, lest His disciples come by night and steal Him away, and say to the people, "He has risen from the dead." So the last deception will be worse than the first.' Pilate said to them, 'You have a guard; go your way, make it as secure as you know how.' So they went and made the tomb secure, sealing the stone and setting the guard" (NKJV). These guards ensured that the tomb was secure, and their lives depended upon completion of their mission. Only the resurrection of the Son of God could have stayed them from their task. Pilate - Pilate gave the order for Jesus to be crucified and entrusted this task to be carried out by a Roman centurion, a trusted and proven commander of 100 Roman soldiers. After the crucifixion, a request for the body of Jesus was made by Joseph of Arimathea, in order that His body could be placed in a tomb. Only after confirmation was given to him by his centurion did Pilate release the body into the care of Joseph. Mark 15:42-45: "Now when evening had come, because it was the Preparation Day, that is, the day before the Sabbath, Joseph of Arimathea, a prominent council member, who was himself waiting for the kingdom of God, coming and taking courage, went in to Pilate and asked for the body of Jesus. Pilate marveled that He was already dead; and summoning the centurion, he asked him if He had been dead for some time. And when he found out from the centurion, he granted the body to Joseph" (NKJV). Pilate was completely satisfied that Jesus was truly dead. The Sanhedrin - The Sanhedrin was the ruling council of the Jewish people, and they requested that the bodies of those crucified, including Jesus, be taken down from the cross after their death because of the ensuing Sabbath day. John 19:31-37: "Therefore, because it was the Preparation Day, that the bodies should not remain on the cross on the Sabbath (for that Sabbath was a high day), the Jews asked Pilate that their legs might be broken, and that they might be taken away. Then the soldiers came and broke the legs of the first and of the other who was crucified with Him. But when they came to Jesus and saw that He was already dead, they did not break His legs. But one of the soldiers pierced His side with a spear, and immediately blood and water came out. And he who has seen has testified, and his testimony is true; and he knows that he is telling the truth, so that you may believe. For these things were done that the Scripture should be fulfilled, 'Not one of His bones shall be broken.' And again another Scripture says, "They shall look on Him whom they pierced."" These Jews who demanded that Jesus be crucified, and even going so far as to suggest an insurrection had He not been crucified, would never have allowed Jesus' body to be removed from the cross were He not already dead. These men were completely satisfied that Jesus was truly dead. There is other evidence that the Swoon Theory is invalid, such as the condition of Jesus' body after the resurrection. At every appearance, Jesus' body was shown to be in a glorified state, and the only marks remaining as proof of His crucifixion were the nail prints He asked Thomas to touch as proof of who He was. Anyone who had experienced what Jesus experienced would have needed months to recover physically. Jesus' body bore only the marks of the nails in His hands and feet. The way in which Jesus' body was prepared after the crucifixion is further evidence to refute the theory. Had Jesus only been unconscious, the linens He was wrapped in would have been impossible for Him to escape from, had He been merely a man. The way in which the women attended to Jesus' body is further evidence of his death. They came to the tomb on the first day of the week to further anoint His body with embalming ointments as they had little time to prepare His body prior to the beginning of the Sabbath after His crucifixion. Had He been merely unconscious as the theory supposes, they would have brought medicinal tools to help in His resuscitation. The purpose for the Swoon Theory is not to dispute His death, but rather, it seeks to disprove His resurrection. If Jesus didn't resurrect, then He's not God. If Jesus truly died and rose from the dead, His power over death proves that He is the Son of God. The evidence demands the verdict: Jesus truly died on the cross, and Jesus truly rose from the dead. PART II Question: "Is Isaiah 53 'The Suffering Servant' a prophecy about Jesus?" Answer:Perhaps the greatest of all Messianic prophecies in the Tanakh (the Hebrew Scriptures / the Old Testament) concerning the advent of the Jewish Messiah is found in the 53rd chapter of the prophet Isaiah. This section of the Prophets, also known as the "Suffering Servant," has been long understood by the historical Rabbis of Judaism to speak of the Redeemer who will one day come to Zion. Here is a sampling of what Judaism has traditionally believed about the identity of the "Suffering Servant" of Isaiah 53: The Babylonian Talmud says: "The Messiah, what is his name? The Rabbis say, The Leper Scholar, as it is said, "surely he has borne our griefs and carried our sorrows: yet we did esteem him a leper, smitten of God and afflicted...'" (Sanhedrin 98b). Midrash Ruth Rabbah says: "Another explanation (of Ruth 2:14): He is speaking of king Messiah; "Come hither,' draw near to the throne; "and eat of the bread,' that is, the bread of the kingdom; "and dip thy morsel in the vinegar,' this refers to his chastisements, as it is said, `But he was wounded for our transgressions, bruised for our iniquities.'" The Targum Jonathan says: "Behold my servant Messiah shall prosper; he shall be high and increase and be exceedingly strong." The Zohar says: ""He was wounded for our transgressions,' etc....There is in the Garden of Eden a palace called the Palace of the Sons of Sickness; this palace the Messiah then enters, and summons every sickness, every pain, and every chastisement of Israel; they all come and rest upon him. And were it not that he had thus lightened them off Israel and taken them upon himself, there had been no man able to bear Israel's chastisements for the transgression of the law: and this is that which is written, `Surely our sicknesses he hath carried.'" The great (Rambam) Rabbi Moses Maimonides says: "What is the manner of Messiah's advent....there shall rise up one of whom none have known before, and signs and wonders which they shall see performed by him will be the proofs of his true origin; for the Almighty, where he declares to us his mind upon this matter, says, `Behold a man whose name is the Branch, and he shall branch forth out of his place' (Zechariah 6:12). And Isaiah speaks similarly of the time when he shall appear, without father or mother or family being known, He came up as a sucker before him, and as a root out of dry earth, etc....in the words of Isaiah, when describing the manner in which kings will harken to him, At him kings will shut their mouth; for that which had not been told them have they seen, and that which they had not heard they have perceived." Unfortunately, modern Rabbis of Judaism believe that the "Suffering Servant" of Isaiah 53 refers perhaps to Israel, or to Isaiah himself, or even Moses or another of the Jewish prophets. But Isaiah is clear - he speaks of the Messiah, as many ancient rabbis concluded. The second verse of Isaiah 53 confirms this clarity. The figure grows up as "a young plant, and like a root out of dry ground." The shoot springing up is beyond reasonable doubt a reference to the Messiah, and, in fact, it is a common Messianic reference in Isaiah and elsewhere. The Davidic dynasty was to be cut down in judgment like a felled tree, but it was promised to Israel that a new sprout would shoot up from the stump. King Messiah was to be that sprout. Beyond doubt, the "Suffering Servant" of Isaiah 53 refers to Messiah. He is the one highly exalted before whom kings shut their mouths. Messiah is the shoot who sprung up from the fallen Davidic dynasty. He became the King of Kings. He provided the ultimate atonement. Isaiah 53 must be understood as referring to the coming Davidic King, the Messiah. King Messiah was prophesied to suffer and die to pay for our sins and then rise again. He would serve as a priest to the nations of the world and apply the blood of atonement to cleanse those who believe. There is One alone to whom this can refer, Jesus Christ! Those who confess him are his children, his promised offspring, and the spoils of his victory. According to the testimony of the Jewish Apostles, Jesus died for our sins, rose again, ascended to the right hand of God, and he now serves as our great High Priest who cleanses us of sin (Hebrew 2:17; 8:1). Jesus, the Jewish Messiah, is the one Isaiah foresaw. Rabbi Moshe Kohen Ibn Crispin said, "This rabbi described those who interpret Isaiah 53 as referring to Israel as those "having forsaken the knowledge of our Teachers, and inclined after the `stubbornness of their own hearts,' and of their own opinion, I am pleased to interpret it, in accordance with the teaching of our Rabbis, of the King Messiah. This prophecy was delivered by Isaiah at the divine command for the purpose of making known to us something about the nature of the future Messiah, who is to come and deliver Israel, and his life from the day when he arrives at discretion until his advent as a redeemer, in order that if anyone should arise claiming to be himself the Messiah, we may reflect, and look to see whether we can observe in him any resemblance to the traits described here; if there is any such resemblance, then we may believe that he is the Messiah our righteousness; but if not, we cannot do so." PART III Question: "Is it wrong to have pictures of Jesus?" Answer:When God first gave His Law to mankind, He began with a statement of who He is: “I am the LORD your God, who brought you out of Egypt” (Exodus 20:2) with a warning that Israel was to have no other God but Him. He immediately followed that by forbidding the making of any image of anything “in heaven above or on earth beneath or in the waters below” (Exodus 20:4) for the purpose of worshiping or bowing down to it. The fascinating thing about the history of the Jewish people is that they disobeyed this commandment more than any other. Again and again, they made idols to represent gods and worshiped them; beginning with the creation of the golden calf during the very time God was writing out the Ten Commandments for Moses (Exodus 32)! Idol worship not only drew the Israelites away from the true and living God, it led to all manner of other sins including temple prostitution, orgies, and even the sacrifice of children. Of course, simply having a picture of Jesus hanging in a home or church does not mean people are practicing idolatry. It is possiblethat a portrait of Jesus or a crucifix can become an object of worship, in which case the worshiper is at fault. But there is nothing in the New Testament that would specifically forbid a Christian from having a picture of Jesus. Such an image could well be a reminder to pray, to refocus on the Lord, or to follow in Christ’s footsteps. But believers should know that the Lord cannot be reduced to a two-dimensional image and that prayer or adoration is not to be offered to a picture. A picture will never be a complete image of God or accurately display His glory, and should never be a substitute for how we view God or deepen our knowledge of Him. And, of course, even the most beautiful representation of Jesus Christ is nothing more than one artist’s conception of what the Lord looked like. As it is, we don’t know what Jesus looked like. If the details of His physical appearance were important for us to know, Matthew, Peter, and John would certainly have given us an accurate description, as would Jesus’ own brothers, James and Jude. Yet these New Testament writers offer no details about Jesus’ physical attributes. We are left to our imaginations. We certainly don’t needa picture to display the nature of our Lord and Savior. We have only to look at His creation, as we are reminded in Psalm 19:1–2: “The heavens declare the glory of God; the skies proclaim the work of his hands. Day after day they pour forth speech; night after night they display knowledge.” In addition, our very existence as the redeemed of the Lord, sanctified and made righteous by His blood shed on the cross, should have Him always before us. The Bible, the very Word of God, is also filled with non-physical descriptions of Christ that capture our imaginations and thrill our souls. He is the light of the world (John 1:5); the bread of life (John 6:32–33); the living water that quenches the thirst of our souls (John 4:14); the high priest who intercedes for us with the Father (Hebrews 2:17); the good shepherd who lays down His life for His sheep (John 10:11, 14); the spotless Lamb of God (Revelation 13:8); the author and perfecter of our faith (Hebrews 12:2); the way, the truth, the life (John 14:6); and the very image of the invisible God (Colossians 1:15). Such a Savior is more beautiful to us than any piece of paper hanging on the wall. In her book Gold Cord, missionary Amy Carmichael tells of Preena, a young Indian girl who became a Christian and lived in Miss Carmichael’s orphanage. Preena had never seen a picture of Jesus; instead, Miss Carmichael prayed for the Holy Spirit to reveal Jesus to each of the girls, “for who but the Divine can show the Divine?” One day, Preena was sent a package from abroad. She opened it eagerly and pulled out a picture of Jesus. Preena innocently asked who it was, and when she was told that it was Jesus, she burst into tears. “What’s wrong?” they asked. “Why are you crying?” Little Preena’s reply says it all: “I thought He was far more beautiful than that” (page 151). PART IV Question: "The Jesus Papers - what are they?" Answer:In 2006, author Michael Baigent released a book entitled, "The Jesus Papers." The subtitle of the book is "Exposing the Greatest Cover-Up in History." The supposed cover-up exposed by "The Jesus Papers" is that Jesus survived the crucifixion and was alive as late as A.D. 45. The "Jesus Papers" themselves are documents that "prove" the conspiracy theory, including documents supposedly written by Jesus Himself. The gist of the book is that Jesus and Pontius Pilate made a secret agreement that Jesus would not be killed, but rather would be crucified and then rescued. Pilate did not want to crucify Jesus'likely the only concept in which "The Jesus Papers" and the biblical gospels agree. However, Pilate was under great pressure to please the Jewish authorities and prevent a riot. So, during one of the private discussions between Jesus and Pilate, they arranged the scheme. Further biblical evidence of this conspiracy, according to "The Jesus Papers," is the fact that Jesus "died" so quickly, and that Pilate allowed Jesus' body to be removed from the cross after only a few hours. There are many, many problems with this conspiracy theory. (1) It is highly unlikely that anyone could survive crucifixion. While the historian Josephus records a friend of his surviving crucifixion, the odds would be astoundingly low. (2) Each of the four biblical gospels specifically records Jesus' death, burial, and resurrection three days later. Jesus "gave up His spirit" (John 19:30; Luke 23:46). (3) If Jesus had survived the crucifixion, the disciples would have clearly seen that Jesus had not been resurrected. The wounds of crucifixion would have rendered Jesus crippled for months. Why would the disciples all be willing to die horrendous deaths for a belief in Jesus' resurrection, which they all knew to be a lie? (4) Why would Pontius Pilate, a brutal Roman governor, be willing to negotiate a deal with a "trouble-maker" from Galilee? Pilate ordered the torture and crucifixion of hundreds of people. He would have had no good reason to spare Jesus' life. Like most conspiracy theories, "The Jesus Papers" is high on conspiracy and low on evidence. Even the author admits that it is an unprovable theory. Further, the author admits that neither he, nor anyone else, has ever actually seen the supposed document that proves Jesus survived the crucifixion. There is absolutely not even a shred of evidence for "The Jesus Papers" theory, whether in the Bible, or in history. The real issue here is the authority of Scripture. The Bible is the very Word of God, given by inspiration of the Holy Spirit to the men who penned it (2 Timothy 3:16). Its prophecies, histories and science are 100% accurate, and its authenticity has been miraculously preserved through countless translations over thousands of years. Most of all, unlike frauds like The Jesus Papers and The DaVinci Code, the power of God to transform lives in its pages. God's extraordinary plan for the salvation of mankind is the central theme of His book. Jesus died on the cross, as the atoning sacrifice for our sins, just as the Bible says He did (1 John 2:2). HAVE A BLESSED DAY! 07/14/19 Question: "Why wasn't Jesus named Immanuel?" Answer:In the prophecy of the virgin birth, Isaiah 7:14, the prophet Isaiah declares, “The Lord himself will give you a sign: The virgin will conceive and give birth to a son, and will call him Immanuel.” This prophecy had an initial fulfillment during Isaiah’s day, but it ultimately refers to the birth of Jesus, as we see in Matthew 1:22–23: “All this took place to fulfill what the Lord had said through the prophet: ‘The virgin will conceive and give birth to a son, and they will call him Immanuel’ (which means ‘God with us’).” This does not mean, however, that the Messiah’s actual given name would be Immanuel. There are many “names” given to Jesus in the Old and New Testaments, and Immanuel is one of them. Isaiah elsewhere prophesied of the Messiah, “He will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace” (Isaiah 9:6). Jesus was never called by any of those “names” by the people He met in Galilee or Judea, but they are accurate descriptions of who He is and what He does. The angel said that Jesus “will be called the Son of the Most High” (Luke 1:32) and “the Son of God” (verse 35), but neither of those was His given name. The prophet Jeremiah writes of “a King who will reign wisely” (Jeremiah 23:5), and he gives us the name of the coming Messiah: “And this is the name by which he will be called: ‘The LORD is our righteousness’” (Jeremiah 23:6, ESV). Jesus was never called “The Lord Our Righteousness” as a name, but we can call Him that! He brings the righteousness of God to us. He is God in the flesh, and the One who makes us righteous (1 Corinthians 1:30; 2 Corinthians 5:21). George Herman Ruth was named George, of course. But we can call him other things, and we’re talking about the same person: “Babe,” “the Bambino,” “the Sultan of Swat,” or “the Colossus of Clout.” The names for Babe Ruth multiplied due to his personal history and his signature talent on the ballfield. In a similar way, we can call Jesus by His given name, but we can also call Him “Immanuel.” Or “Wonderful,” “Counselor,” “Prince of Peace,” or “The Lord Our Righteousness.” The names of Jesus Christ multiply due to His divine nature and miraculous work. To say that Jesus would be called “Immanuel” means Jesus is God and that He dwelt among us in His incarnation and that He is always with us. Jesus was God in the flesh. Jesus was God making His dwelling among us (John 1:1, 14). God keeps His promises. The virgin Mary bore a son. Two thousand years ago, in Bethlehem, we see that baby born and lowered into the hay for a resting place. That baby, as incredible as it seems, is God. That Baby is God with us. Jesus, as our Immanuel, is omnipotence, omniscience, perfection, and the love that never fails—with us. No, Joseph did not name Jesus “Immanuel,” but Jesus’ nature makes Him truly Immanuel, “God with us.” Isaiah told us to watch for Immanuel, the virgin-born Son of God. He will save us; He will reconcile people to God and restore creation to its original beauty. We know Him as Jesus, but we can also call Him “God with us,” because that’s exactly who He is. PART II Question: "Is Yeshua Hamashiach the proper Hebrew name/title for Jesus Christ?" Answer:Yeshua Hamashiachmeans “Jesus the Messiah.” The name Jesusis the Greek form of the Hebrew name Yeshua, which is the shortened form of the name Yehoshua. From this Hebrew word we also get the name Joshua(Joshua 5:15) or Hoshea(Numbers 13:8; Deuteronomy 33:44). The name means “salvation” and is found more than often throughout the Old Testament. This is the name from which we get the Greek word Iesous, prounounced “yay-sus,” or as we say it, “Jesus.” According to Messianic Jewish scholar Dr. Michael Brown, “The original Hebrew-Aramaic name of Jesus is yeshuˈa, which is short for yehōshuˈa (Joshua), just as Mike is short for Michael. The name yeshuˈa occurs 27 times in the Hebrew Scriptures, primarily referring to the high priest after the Babylonian exile, called both yehōshuˈa (see, e.g., Zechariah 3:3) and, more frequently, yeshuˈa (see, e.g., Ezra 3:2). So, Yeshua’s name was not unusual; in fact, as many as five different men had that name in the Old Testament. And this is how that name came to be ‘Jesus’ in English” (Brown, Michael L. “What Is the Original Hebrew Name for Jesus? And Is It True That the Name Jesus Is Really a Pagan Corruption of the Name Zeus?” Ask Dr. Brown. Jan 3, 2013. Web. Dec 27, 2016). The Hebrew term Mashiach(or Messiahin English; Cristos, or Christ, in Greek) means “anointed one” and referred to a person who was set apart to serve Yahweh. In the Old Testament, God’s mashiachswere anointed with oil to symbolize the presence and authority of the Holy Spirit (Leviticus 4:3; 1 Samuel 12:14; 2 Samuel 19:21). God had promised Israel an ultimate Mashiach, or Messiah, and gave over 300 prophecies about this Anointed One so that they would recognize Him when He came (Isaiah 53:1; Psalm 22:27; 10:1–4; Daniel 9:25; 7:13). Jesus fulfilled every one of them, thus deserving the title Yeshua Hamaschiachfor the Jewish people. However, Jesus came into the world to offer salvation and forgiveness to everyone who calls upon His name (John 3:16–18; Acts 2:21). Surrounding His throne for all eternity will be people from “every nation, tribe, and tongue” (Revelation 7:9). God is not offended by our languages or our differences. Throughout the Bible, Yahweh even identified Himself by different names as He dealt with people in different ways (Exodus 3:14; Isaiah 48:12; Revelation 1:8). Jesus called Himself the “Son of Man” (Matthew 26:24; Luke 22:22), and others called Him “Teacher” (Matthew 8:19) and “Rabbi” (John 1:49). He never corrected anyone’s pronunciation or use of a messianic title, as long as the person came to Him in faith. So the name we use for the Son of God, when we come to Him in faith, appears to be unimportant to Him. He hears our hearts, anyway, regardless of the words our mouths are speaking (Luke 9:47). In the words of Dr. Brown, “Do not be ashamed to use the name JESUS! That is the proper way to say his name in English—just as Michael is the correct English way to say the Hebrew name mi-kha-el and Moses is the correct English way to say the Hebrew name mo-sheh. Pray in Jesus’ name, worship in Jesus’ name, and witness in Jesus’ name. And for those who want to relate to our Messiah’s Jewishness, then refer to him by His original name Yeshua—not Yahshua and not Yahushua—remembering that the power of the name is not in its pronunciation but in the person to whom it refers, our Lord and Redeemer and King” (ibid.). PART III Question: "If His name was Yeshua, why do we call Him Jesus?" Answer:Some people claim that our Lord should not be referred to as “Jesus.” Instead, we should only use the name “Yeshua.” Some even go so far as to say that calling Him “Jesus” is blasphemous. Others go into great detail about how the name “Jesus” is unbiblical because the letter Jis a modern invention and there was no letter Jin Greek or Hebrew. Yeshuais the Hebrew name, and its English spelling is “Joshua.” Iesousis the Greek transliteration of the Hebrew name, and its English spelling is “Jesus.” Thus, the names “Joshua” and “Jesus” are essentially the same; both are English pronunciations of the Hebrew and Greek names for our Lord. (For examples of how the two names are interchangeable, see Acts 7:45 and Hebrews 4:8 in the KJV. In both cases, the word Jesusrefers to the Old Testament character Joshua.) Changing the language of a word does not affect the meaning of the word. We call a bound and covered set of pages a “book.” In German, it becomes a buch. In Spanish, it is a libro; in French, a livre. The language changes, but the object itself does not. As Shakespeare said, “That which we call a rose / By any other name would smell as sweet” (Romeo and Juliet, II:i). In the same way, we can refer to Jesus as “Jesus,” “Yeshua,” or “YehSou” (Cantonese) without changing His nature. In any language, His name means “The Lord Is Salvation.” As for the controversy over the letter J, it is much ado about nothing. It is true that the languages in which the Bible was written had no letter J. But that doesn’t mean the Bible never refers to “Jerusalem.” And it doesn’t mean we cannot use the spelling “Jesus.” If a person speaks and reads English, it is acceptable for him to spell things in an English fashion. Spellings can change even within a language: Americans write “Savior,” while the British write “Saviour.” The addition of a u(or its subtraction, depending on your point of view) has nothing to do with whom we’re talking about. Jesus is the Savior, and He is the Saviour. Jesusand Yeshuahand Iesusare all referring to the same Person. The Bible nowhere commands us to only speak or write His name in Hebrew or Greek. It never even hints at such an idea. Rather, when the message of the gospel was being proclaimed on the Day of Pentecost, the apostles spoke in the languages of the “Parthians, Medes and Elamites; residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene” (Acts 2:9–10). In the power of the Holy Spirit, Jesus was made known to every language group in a way they could readily understand. Spelling did not matter. We refer to Him as “Jesus” because, as English-speaking people, we know of Him through English translations of the Greek New Testament. Scripture does not value one language over another, and it gives no indication that we must resort to Hebrew when addressing the Lord. The command is to “call on the name of the Lord,” with the promise that we “shall be saved” (Acts 2:21; Joel 2:32). Whether we call on Him in English, Korean, Hindi, or Hebrew, the result is the same: the Lord is salvation. PART IV Question: "What is the doctrine of eternal Sonship and is it Biblical?" Answer:The doctrine of eternal Sonship simply affirms that the second Person of the triune Godhead has eternally existed as the Son. In other words, there was never a time when He was not the Son of God, and there has always been a Father/Son relationship within the Godhead. This doctrine recognizes that the idea of Sonship is not merely a title or role that Christ assumed at some specific point in history, but that it is the essential identity of the second Person of the Godhead. According to this doctrine, Christ is and always has been the Son of God. Yes, the eternal Sonship is biblical and is a view that is widely held among Christians and has been throughout church history. It is important, however, to remember when discussing the doctrine of eternal Sonship that there are evangelical Christians on both sides of this debate. This is not to say that this is not an important doctrine, because it is; it simply acknowledges the fact that there are orthodox or evangelical Christians that hold or have held both views. Those that deny the doctrine of eternal Sonship are not denying the triune nature of God or the deity or eternality of Christ, and those that embrace the eternal Sonship of Christ are not inferring that Jesus Christ was anything less than fully God. Throughout church history the doctrine of eternal Sonship has been widely held, with most Christians believing that Jesus existed as God's eternal Son before creation. It is affirmed in the Nicene Creed (325 A.D.) which states: "We believe in one God, the Father, the Almighty, maker of heaven and earth, of all that is, seen and unseen. We believe in one Lord, Jesus Christ, the only Son of God, eternally begotten of the Father, God from God, Light from Light, true God from true God, begotten, not made, of one Being with the Father. Through him all things were made. For us and for our salvation he came down from heaven: by the power of the Holy Spirit he became incarnate from the Virgin Mary, and was made man. For our sake he was crucified under Pontius Pilate; he suffered death and was buried. On the third day he rose again in accordance with the Scriptures; he ascended into heaven and is seated at the right hand of the Father. He will come again in glory to judge the living and the dead, and his kingdom will have no end." It was also later reaffirmed in the fifth century in the Athanasian Creed. There is considerable biblical evidence to support the eternal Sonship of Christ. First of all, there are many passages that clearly identify that it was "the Son" who created all things (Colossians 1:13-16; Hebrews 1:2), thereby strongly implying that Christ was the Son of God at the time of creation. When one considers these passages, it seems clear that the most normal and natural meaning of the passages is that at the time of creation Jesus was the Son of God, the second Person of the Triune Godhead, thus supporting the doctrine of eternal Sonship. Second, there are numerous verses that speak of God the Father sending the Son into the world to redeem sinful man (John 20:21; Galatians 4:4; 1 John 4:14; 1 John 4:10) and giving His Son as a sacrifice for sin (John 3:16). Clearly implied in all the passages that deal with the Father sending/giving the Son is the fact that He was the Son before He was sent into the world. This is even more clearly seen in Galatians 4:4-6, where the term "sent forth" is used both of the Son and the Spirit. Just as the Holy Spirit did not become the Holy Spirit when He was sent to empower the believers at Pentecost, neither did the Son become the Son at the moment of His incarnation. All three Persons of the Triune Godhead have existed for all eternity, and their names reveal who they are, not simply what their title or function is. Third, 1 John 3:8 speaks of the appearance or manifestation of the Son of God: "the one who practices sin is of the devil; for the devil has sinned from the beginning. The Son of God appeared for this purpose, that He might destroy the works of the devil." The verb "to make manifest" or "appeared" means to make visible or to bring to light something that was previously hidden. The idea communicated in this verse is not that the second Person of the trinity became the Son of God, but that the already existing Son of God was made manifest or appeared in order to fulfill God's predetermined purpose. This idea is also seen in other verses such as John 11:27 and 1 John 5:20. Fourth, Hebrews 13:8 teaches that "Jesus Christ is the same yesterday and today, yes and forever." This verse again seems to support the doctrine of eternal Sonship. The fact that Jesus' divine nature is unchanging would seem to indicate that He was always the Son of God because that is an essential part of His Person. At the incarnation Jesus took on human flesh, but His divine nature did not change, nor did His relationship with the Father. This same truth is also implied in John 20:31, where we see John's purpose in writing his gospel was so that we might "believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name." It does not say that He became the Son of God but that He is the Son of God. The fact that Jesus was and is the Son of God is an essential aspect of Who He is and His work in redemption. Finally, one of the strongest evidences for the eternal Sonship of Christ is the triune nature of God and the eternal relationship that exists among the Father, Son, and Holy Spirit. Particularly important is the unique Father/Son relationship that can only be understood from the aspect of Christ's eternal Sonship. This relationship is key to understanding the full measure of God's love for those whom He redeems through the blood of Christ. The fact that God the Father took His Son, the very Son He loved from before the foundation of the world, and sent Him to be a sacrifice for our sins is an amazing act of grace and love that is best understood from the doctrine of eternal Sonship. One verse that speaks of the eternal relationship between the Father and Son is John 16:28. "I came forth from the Father, and have come into the world; I am leaving the world again, and going to the Father." Implied in this verse is again the fact that the Father/Son relationship between God the Father and God the Son is one that always has and always will exist. At His incarnation the Son "came from the Father" in the same sense as upon His resurrection He returned "to the Father." Implied in this verse is the fact that if Jesus was the Son after the resurrection, then He was also the Son prior to His incarnation. Other verses that support the eternal Sonship of Christ would include John 17:5 and John 17:24, which speak of the Father's love for the Son from "before the foundation of the world." After one considers the many arguments for the doctrine of eternal Sonship, it should become clear that this is indeed a biblical doctrine that finds much support in Scripture. However, that is not to imply that arguments cannot be made against the doctrine as well, or that all Christians will agree to this doctrine. While it has been the view of the majority of Christian commentators throughout history, there have been several prominent Christians on the other side of the issue as well. Those that deny the doctrine of eternal Sonship would instead hold to a view that is often referred to as the Incarnational Sonship, which teaches that while Christ preexisted, He was not always the Son of God. Those that hold this view believe Christ became the Son of God at some point in history, with the most common view being that Christ became the Son at His incarnation. However, there are others who believe Christ did not become the Son until sometime after His incarnation, such as at His baptism, His resurrection, or His exaltation. It is important to realize that those who deny the eternal Sonship of Christ still recognize and affirm His deity and His eternality. Those who hold this view see the Sonship of Christ as not being an essential part of Who He is, but instead see it as simply being a role or a title or function that Christ assumed at His incarnation. They also teach that the Father became the Father at the time of the incarnation. Throughout history many conservative Christians have denied the doctrine of eternal Sonship. Some examples would include Ralph Wardlaw, Adam Clarke, Albert Barnes, Finis J. Dake, Walter Martin, and at one time John MacArthur. It is important to note, however, that several years ago John MacArthur changed his position on this doctrine and he now affirms the doctrine of eternal Sonship. One of the verses commonly used to support Incarnational Sonship is Hebrews 1:5, which appears to speak of God the Father’s begetting of God the Son as an event that takes place at a specific point in time: “Thou art My Son, Today I have begotten Thee. And again. I will be a Father to Him. And He shall be a Son to Me.” Those who hold to the doctrine of incarnational Sonship point out two important aspects of this verse. 1—that “begetting” normally speaks of a person’s origin, and 2—that a Son is normally subordinate to his father. They reject the doctrine of eternal Sonship in an attempt to preserve the perfect equality and eternality of the Persons of the Triune Godhead. In order to do so, they must conclude that “Son” is simply a title or function that Christ took on at His incarnation and that “Sonship” refers to the voluntary submission that Christ took to the Father at His incarnation (Philippians 2:5-8; John 5:19). Some of the problems with the Incarnational Sonship of Christ are that this teaching confuses or destroys the internal relationships that exist within the Trinity, because if the Son is not eternally begotten by the Father, then neither did the Spirit eternally proceed from the Father through the Son. Also, if there is no Son prior to the incarnation, then there is no Father either; and yet throughout the Old Testament we see God being referred to as the Father of Israel. Instead of having a triune God eternally existing in three distinct Persons with three distinct names, Father, Son, and Holy Spirit, those who hold to the doctrine of incarnational Sonship end up with a nameless Trinity prior to the incarnation, and we would be forced to say that God has chosen not to reveal Himself as He truly is, but only as He was to become. In other words, instead of actually revealing who He is, the Triune God instead chose to reveal Himself by the titles He would assume or the roles that He would take on and not who He really is. This is dangerously close to modalism and could easily lead to false teachings about the nature of God. One of the weaknesses of the doctrine of incarnational Sonship is that the basic relationships existing among the members of the Trinity are confused and diminished. Taken to its logical conclusion, denying the eternal Sonship of Christ reduces the Trinity from the relationship of Father, Son, and Holy Spirit to simply Number One, Number Two and Number Three Persons"with the numbers themselves being an arbitrary designation, destroying the God-given order and relationship that exists among the Persons of the Trinity. HAVE A BLESSED DAY!!! 07/13/19 Question: "What do John 1:1,14 mean when they declare that Jesus is the Word of God?" Answer:The answer to this question is found by first understanding the reason why John wrote his gospel. We find his purpose clearly stated in John 20:30-31. “Many other signs therefore Jesus also performed in the presence of the disciples, which are not written in this book; but these have been written that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name.” Once we understand that John’s purpose was to introduce the readers of his gospel to Jesus Christ, establishing Who Jesus is (God in the flesh) and what He did, all with the sole aim of leading them to embrace the saving work of Christ in faith, we will be better able to understand why John introduces Jesus as “The Word” in John 1:1. By starting out his gospel stating, “In the beginning was the Word, and the Word was with God, and the Word was God,” John is introducing Jesus with a word or a term that both his Jewish and Gentile readers would have been familiar with. The Greek word translated “Word” in this passage is Logos, and it was common in both Greek philosophy and Jewish thought of that day. For example, in the Old Testament the “word” of God is often personified as an instrument for the execution of God’s will (Psalm 33:6; 107:20; 119:89; 147:15-18). So, for his Jewish readers, by introducing Jesus as the “Word,” John is in a sense pointing them back to the Old Testament where the Logos or “Word” of God is associated with the personification of God’s revelation. And in Greek philosophy, the term Logos was used to describe the intermediate agency by which God created material things and communicated with them. In the Greek worldview, the Logos was thought of as a bridge between the transcendent God and the material universe. Therefore, for his Greek readers the use of the term Logos would have likely brought forth the idea of a mediating principle between God and the world. So, essentially, what John is doing by introducing Jesus as the Logos is drawing upon a familiar word and concept that both Jews and Gentiles of his day would have been familiar with and using that as the starting point from which he introduces them to Jesus Christ. But John goes beyond the familiar concept of Logos that his Jewish and Gentile readers would have had and presents Jesus Christ not as a mere mediating principle like the Greeks perceived, but as a personal being, fully divine, yet fully human. Also, Christ was not simply a personification of God’s revelation as the Jews thought, but was indeed God’s perfect revelation of Himself in the flesh, so much so that John would record Jesus’ own words to Philip: "Jesus said unto him, 'Have I been so long with you, and yet you have not come to know Me, Philip? He who has seen Me has seen the Father; how do you say, "Show us the Father"?'" (John 14:9). By using the term Logos or “Word” in John 1:1, John is amplifying and applying a concept with which his audience was familiar and using that to introduce his readers to the true Logos of God in Jesus Christ, the Living Word of God, fully God and yet fully man, who came to reveal God to man and redeem all who believe in Him from their sin. PART II Question: "Was Jesus crucified on a cross, pole, or stake?" Answer:The cross is arguably the most beloved symbol in all of Christianity. It adorns our churches and cathedrals, our jewelry, our books and music, and is used in numerous marketing logos. The empty cross symbolizes the work performed there by our Savior who went to death willingly to pay the penalty for our sins. Among Jesus’ last words before He died were “It is finished” (John 19:30). The Law was fulfilled, the Messianic prophecies pertaining to His first advent were accomplished, and redemption was complete. It is no wonder that the cross has come to symbolize all that is the greatest story ever told—the story of the sacrificial death of Christ. This may come as a surprise to many, but the precise shape of the object on which Jesus was crucified cannot be proved explicitly from the Bible. The Greek word translated “cross” is stauros, meaning “a pole or a cross used as an instrument of capital punishment.” The Greek word stauroo, which is translated “crucify,” means “to be attached to a pole or cross.” Outside of the Bible, the same verb was also used in the context of putting up a fence with stakes. Though stauroscan mean either “pole” or “stake,” many scholars argue that Jesus most likely died on a cross in which the upright beam projected above the shorter crosspiece. But a biblical, airtight case cannot be made for either a cross or a pole/stake. The Romans were not picky in regards to how they would crucify people. Historically, we know the Romans crucified people on crosses, poles, stakes, upside-down crosses, X-shaped crosses (such as the apostle Andrew is said to have been martyred on), walls, roofs, etc. Jesus could have been crucified on any of these objects, and it would not have affected the perfection or sufficiency of His sacrifice. Certain cults, most notably the Jehovah’s Witnesses, are adamant that Jesus did not die on a cross and that the cross is in fact a pagan symbol. Their insistence on this point is curious, given the ambiguity of the Greek word. But they have worded their New World Translation to say that Jesus died on a “torture stake” rather than a cross. Given that the Jehovah’s Witnesses also deny the deity of Christ and His bodily resurrection, it stands to reason that they should object to other details of traditional Christianity. Arguing against the Jehovah’s Witnesses’ teaching that Jesus died on a “torture stake” are some indirect clues in the New Testament. One of these is found in John 21. Jesus gives Peter a glimpse of the manner of his death: “‘When you are old you will stretch out your hands, and someone else will dress you and lead you where you do not want to go.’ Jesus said this to indicate the kind of death by which Peter would glorify God” (verses 18–19). The fact that Peter (who tradition says was crucified) would “stretch out” his hands indicates that Roman crucifixion usually involved outspread arms such as would be positioned on a crosspiece. The other clue that Jesus was crucified on a cross is found in John 20. Thomas, in his famous moment of doubt, said, “Unless I see the nail marks in his hands and put my finger where the nails were, and put my hand into his side, I will not believe” (verse 25). Note Thomas’s mention of the nails(plural) that had scarred Jesus’ hands. If Jesus had been crucified on a stake or a pole, only one nail would have been used. The fact of two nails in the hands suggests a traditional cross. Completely lost in arguments over the shape of the cross is its significance to us. Jesus said, “If anyone would come after me, he must deny himself and take up his cross and follow me. For whoever wants to save his life will lose it, but whoever loses his life for me will find it” (Matthew 16:24–25). The cross/stake/pole was an instrument of death. By telling us to take up our cross and follow Him, Jesus says that, in order to be His true followers, we must die to self. If we call ourselves “Christians,” then we must deny ourselves and give up our lives for His sake. This may take the extreme form of being martyred for our faith, but even in the most peaceful political settings, we must be willing to lose the self—crucifying self-righteousness, self-promotion, selfish ambitions—in order to be His followers. Those who are not willing to do so are “not worthy” of Him (Matthew 10:38). So, did Jesus die on a cross? We believe He did. Could it have been a pole or stake instead? Possibly, if we ignore Thomas’s words in John 20:25. But even more important than the shape of the object on which Jesus was crucified is that Jesus shed His blood for our sins and that His death purchased for us eternal life PART III Question: "Why did Jesus command people to not tell others of the miracles He performed?" Answer:After healing a man of leprosy (Mark 1:41-42), "Jesus sent him away at once with a strong warning: 'See that you don't tell this to anyone...'" (Mark 1:43-44). To our way of thinking, it would seem that Jesus would want everyone to know about the miracle. But Jesus knew that publicity over such miracles might hinder His mission and divert public attention from His message. Mark records that this is exactly what happened. In this man’s excitement over his being miraculously healed, he disobeyed. As a result, Christ had to move His ministry away from the city and into the desert regions (Mark 1:45) “As a result, Jesus could no longer enter a town openly but stayed outside in lonely places. Yet the people still came to Him from everywhere.” In addition, Christ, though he had cleansed the leper, still required him to be obedient to the law of the land — to go at once to the priest, and not to make delay by stopping to converse about his being healed. It was also possible that, if he did not go at once, evil-minded men would go before him and prejudice the priest and prevent his declaring the healing to be true because it was done by Jesus. It was of further importance that the priest should pronounce it to be a genuine cure, that there might be no prejudice among the Jews against its being a real miracle. Finally, Jesus did not want people focusing on the miracles He performed, but rather the message He proclaimed and the death He was going to die. The same is true today. God would rather that we be focused on the healing miracle of salvation through Jesus Christ instead of focusing on other healings and/or miracles. PART IV Question: "What trials did Jesus face before His crucifixion?" Answer:The night of Jesus’ arrest, He was brought before Annas, Caiaphas, and an assembly of religious leaders called the Sanhedrin (John 18:19-24; Matthew 26:57). After this He was taken before Pilate, the Roman Governor (John 18:28), sent off to Herod (Luke 23:7), and returned to Pilate (Luke 23:11-12), who finally sentenced Him to death. There were six parts to Jesus’ trial: three stages in a religious court and three stages before a Roman court. Jesus was tried before Annas, the former high priest; Caiaphas, the current high priest; and the Sanhedrin. He was charged in these “ecclesiastical” trials with blasphemy, claiming to be the Son of God, the Messiah. The trials before Jewish authorities, the religious trials, showed the degree to which the Jewish leaders hated Him because they carelessly disregarded many of their own laws. There were several illegalities involved in these trials from the perspective of Jewish law: (1) No trial was to be held during feast time. (2) Each member of the court was to vote individually to convict or acquit, but Jesus was convicted by acclamation. (3) If the death penalty was given, a night must pass before the sentence was carried out; however, only a few hours passed before Jesus was placed on the Cross. (4) The Jews had no authority to execute anyone. (5) No trial was to be held at night, but this trial was held before dawn. (6) The accused was to be given counsel or representation, but Jesus had none. (7) The accused was not to be asked self-incriminating questions, but Jesus was asked if He was the Christ. The trials before the Roman authorities started with Pilate (John 18:23) after Jesus was beaten. The charges brought against Him were very different from the charges in His religious trials. He was charged with inciting people to riot, forbidding the people to pay their taxes, and claiming to be King. Pilate found no reason to kill Jesus so he sent Him to Herod (Luke 23:7). Herod had Jesus ridiculed but, wanting to avoid the political liability, sent Jesus back to Pilate (Luke 23:11–12). This was the last trial as Pilate tried to appease the animosity of the Jews by having Jesus scourged. The Roman scourge was a terrible whipping designed to remove the flesh from the back of the one being punished. In a final effort to have Jesus released, Pilate offered the prisoner Barabbas to be crucified and Jesus released, but to no avail. The crowds called for Barabbas to be released and Jesus to be crucified. Pilate granted their demand and surrendered Jesus to their will (Luke 23:25). The trials of Jesus represent the ultimate mockery of justice. Jesus, the most innocent man in the history of the world, was found guilty of crimes and sentenced to death by crucifixion. HAVE A BLESSED DAY! 07/12/19 Question: "What was the meaning and importance of the transfiguration?" Answer:About a week after Jesus plainly told His disciples that He would suffer, be killed, and be raised to life (Luke 9:22), He took Peter, James, and John up a mountain to pray. While praying, His personal appearance was changed into a glorified form, and His clothing became dazzling white. Moses and Elijah appeared and talked with Jesus about His death that would soon take place. Peter, not knowing what he was saying and being very fearful, offered to put up three shelters for them. This is undoubtedly a reference to the booths that were used to celebrate the Feast of Tabernacles, when the Israelites dwelt in booths for 7 days (Lev. 23:34"42). Peter was expressing a wish to stay in that place. When a cloud enveloped them, a voice said, "This is My Son, whom I have chosen, whom I love; listen to Him!" The cloud lifted, Moses and Elijah had disappeared, and Jesus was alone with His disciples who were still very much afraid. Jesus warned them not to tell anyone what they had seen until after His resurrection. The three accounts of this event are found in Matthew 17:1-8, Mark 9:2-8, and Luke 9:28-36. Undoubtedly, the purpose of the transfiguration of Christ into at least a part of His heavenly glory was so that the "inner circle" of His disciples could gain a greater understanding of who Jesus was. Christ underwent a dramatic change in appearance in order that the disciples could behold Him in His glory. The disciples, who had only known Him in His human body, now had a greater realization of the deity of Christ, though they could not fully comprehend it. That gave them the reassurance they needed after hearing the shocking news of His coming death. Symbolically, the appearance of Moses and Elijah represented the Law and the Prophets. But God's voice from heaven " "Listen to Him!" - clearly showed that the Law and the Prophets must give way to Jesus. The One who is the new and living way is replacing the old " He is the fulfillment of the Law and the countless prophecies in the Old Testament. Also, in His glorified form they saw a preview of His coming glorification and enthronement as King of kings and Lord of lords. The disciples never forgot what happened that day on the mountain and no doubt this was intended. John wrote in his gospel, "We have seen His glory, the glory of the one and only" (John 1:14). Peter also wrote of it, "We did not follow cleverly invented stories when we told you about the power and coming of our Lord Jesus Christ, but we were eyewitnesses of His majesty. For He received honor and glory from God the Father when the voice came to Him from the Majestic Glory, saying, "This is my Son, whom I love; with Him I am well pleased." We ourselves heard this voice that came from heaven when we were with Him on the sacred mountain" (2 Peter 1:16-18). Those who witnessed the transfiguration bore witness to it to the other disciples and to countless millions down through the centuries. PART II Question: "What is the kenosis?" Answer:The term kenosiscomes from the Greek word for the doctrine of Christ’s self-emptying in His incarnation. The kenosis was a self-renunciation, not an emptying Himself of deity nor an exchange of deity for humanity. Philippians 2:7 tells us that Jesus “emptied Himself, taking the form of a bond-servant, and being made in the likeness of men." Jesus did not cease to be God during His earthly ministry. But He did set aside His heavenly glory of a face-to-face relationship with God. He also set aside His independent authority. During His earthly ministry, Christ completely submitted Himself to the will of the Father. As part of the kenosis, Jesus sometimes operated with the limitations of humanity (John 4:6; 19:28). God does not get tired or thirsty. Matthew 24:36 tells us, “No one knows about that day or hour, not even the angels in heaven, nor the Son, but only the Father.” We might wonder, if Jesus is God, how could He not know everything, as God does (Psalm 139:1-6)? It seems that, while Jesus was on earth, He surrendered the use of some of His divine attributes. Jesus was still perfectly holy, just, merciful, gracious, righteous, and loving—but to varying degrees Jesus veiled His omniscience and omnipotence. When it comes to the kenosis, we often focus too much on what Jesus gave up. The kenosis also deals with what Christ took on. Jesus added to Himself a human nature and humbled Himself. Jesus went from being the glory of glories in heaven to being a human being who was put to death on the cross. Philippians 2:7-8 declares, "Taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, He humbled Himself and became obedient to death—even death on a cross!" In the ultimate act of humility, the God of the universe became a human being and died for His creation. The kenosis, therefore, is the act of Christ taking on a human nature with all of its limitations, except with no sin. PART III Question: "What is the meaning of Agnus Dei?" Answer:Agnus Deiis a Latin term. Translated into English, it is “Lamb of God.” The biblical basis for this imagery is found in John 1:29: “John saw Jesus coming toward him and said, ‘Look, the Lamb of God, who takes away the sin of the world!’” and in Revelation 5:9–14, where the Lamb who has been slain is worshiped: “‘You are worthy to take the scroll and to open its seals, because you were slain, and with your blood you purchased for God persons from every tribe and language and people and nation. You have made them to be a kingdom and priests to serve our God, and they will reign on the earth.’ Then I looked and heard the voice of many angels, numbering thousands upon thousands, and ten thousand times ten thousand. They encircled the throne and the living creatures and the elders. In a loud voice they were saying: ‘Worthy is the Lamb, who was slain, to receive power and wealth and wisdom and strength and honor and glory and praise!’ Then I heard every creature in heaven and on earth and under the earth and on the sea, and all that is in them, saying: ‘To him who sits on the throne and to the Lamb be praise and honor and glory and power, for ever and ever!’ The four living creatures said, ‘Amen,’ and the elders fell down and worshiped.” The imagery in Revelation 5 captures both the sacrifice and the victory of Christ, the Lamb. He is not only the slain Agnus Deibut also the victorious, risen, conquering Agnus Dei. The term Agnus Deihas become semi-technical in church history and liturgy and can refer to two things: 1. A figure of a lamb with a halo and bearing a cross or banner. This symbol for Christ is often found in church artwork and stained glass windows. 2. A prayer to Christ, which is part of the Roman Catholic liturgy. • In Latin: “Agnus Dei, qui tolis peccata mundi, miserere nobis. Agnus Dei, qui tolis peccata mundi, dona nobis pacem.” • In English: “Lamb of God, who takes away the sins of the world, have mercy on us. Lamb of God, who takes away the sins of the world, grant us peace.” Singer and songwriter Michael W. Smith has written and arranged a modern hymn that bears the name Agnus Dei. The song, which contains the refrain, “Worthy is the Lamb,” has become quite popular in churches. While Catholics and Evangelicals agree that Jesus is the Lamb of God who takes away the sins of the world, there is a difference in application that is worth noting: In Roman Catholic theology, the Agnus Deiis a prayer for mercy as one would plead for leniency before a judge, not knowing the final outcome. For the faithful Catholic, this prayer is part of the cycle of sin, confession, and penance by which grace is gradually infused so that, over time, the sinner becomes righteous enough so that God may be justified in saving him or her. For the Evangelical who has trusted in Christ for salvation, the Agnus Deiprayer as it is worded in the liturgy would take on a different meaning. The Evangelical knows that he or she has already been shown mercy and is at peace with God though faith in Christ. So, for him, this prayer would take on a tone of thanksgiving for the blessings already received. Perhaps the following wording would reflect better theology: “Lamb of God, who takes away the sins of the world, thank you for your mercy on us. Lamb of God, who takes away the sins of the world, thank you for your peace.” PART IV Question: "What does it mean that Jesus is the Lamb of God?" Answer:When Jesus is called the Lamb of God in John 1:29 and John 1:36, it is referring to Him as the perfect and ultimate sacrifice for sin. In order to understand who Christ was and what He did, we must begin with the Old Testament, which contains prophecies concerning the coming of Christ as a "guilt offering" (Isaiah 53:10). In fact, the whole sacrificial system established by God in the Old Testament set the stage for the coming of Jesus Christ, who is the perfect sacrifice God would provide as atonement for the sins of His people (Romans 8:3; Hebrews 10). The sacrifice of lambs played a very important role in the Jewish religious life and sacrificial system. When John the Baptist referred to Jesus as the "Lamb of God who takes away the sin of the world" (John 1:29), the Jews who heard him might have immediately thought of any one of several important sacrifices. With the time of the Passover feast being very near, the first thought might be the sacrifice of the Passover lamb. The Passover feast was one of the main Jewish holidays and a celebration in remembrance of God's deliverance of the Israelites from bondage in Egypt. In fact, the slaying of the Passover lamb and the applying of the blood to doorposts of the houses (Exodus 12:11-13) is a beautiful picture of Christ's atoning work on the cross. Those for whom He died are covered by His blood, protecting us from the angel of (spiritual) death. Another important sacrifice involving lambs was the daily sacrifice at the temple in Jerusalem. Every morning and evening, a lamb was sacrificed in the temple for the sins of the people (Exodus 29:38-42). These daily sacrifices, like all others, were simply to point people towards the perfect sacrifice of Christ on the cross. In fact, the time of Jesus' death on the cross corresponds to the time the evening sacrifice was being made in the temple. The Jews at that time would have also been familiar with the Old Testament prophets Jeremiah and Isaiah, who foretold the coming of One who would be brought "like a lamb led to the slaughter" (Jeremiah 11:19; Isaiah 53:7) and whose sufferings and sacrifice would provide redemption for Israel. Of course, that person was none other than Jesus Christ, "the Lamb of God." While the idea of a sacrificial system might seem strange to us today, the concept of payment or restitution is still one we can easily understand. We know that the wages of sin is death (Romans 6:23) and that our sin separates us from God. We also know the Bible teaches we are all sinners and none of us is righteous before God (Romans 3:23). Because of our sin, we are separated from God, and we stand guilty before Him. Therefore, the only hope we can have is if He provides a way for us to be reconciled to Himself, and that is what He did in sending His Son Jesus Christ to die on the cross. Christ died to make atonement for sin and to pay the penalty of the sins of all who believe in Him. It is through His death on the cross as God's perfect sacrifice for sin and His resurrection three days later that we can now have eternal life if we believe in Him. The fact that God Himself has provided the offering that atones for our sin is part of the glorious good news of the gospel that is so clearly declared in 1 Peter 1:18-21: "For you know that it was not with perishable things such as silver or gold that you were redeemed from the empty way of life handed down to you from your forefathers, but with the precious blood of Christ, a lamb without blemish or defect. He was chosen before the creation of the world, but was revealed in these last times for your sake. Through him you believe in God, who raised him from the dead and glorified him, and so your faith and hope are in God." HAVE A BLESSED DAY! 07/11/19 Question: "What is the Jesus Seminar?" Answer:The "Jesus Seminar" was begun by New Testament "scholar" Robert Funk in the 1970s. It was Funk's desire to rediscover the "historical Jesus' that was hidden, he believed, behind almost 2000 years of Christian traditions, myths, and legends. The Jesus Seminar was created to examine the biblical gospels and other early Christian literature to discover who Jesus truly was and what He truly said. The Jesus Seminar was (and still is) comprised almost entirely of individuals who deny the inspiration, authority, and inerrancy of the Bible. The agenda of the Jesus Seminar is not to discover who the historical Jesus was. Rather, the purpose of the Jesus Seminar is to attack what the Bible clearly says about who Jesus is and what He taught. The crowning publication of the Jesus Seminar is a work that goes through the four biblical gospels and the gospel of Thomas and proceeds to determine what Jesus truly said and taught. It divides Jesus' words from the gospels into categories based on how likely it is that Jesus truly said them. Words in red indicate words that Jesus most likely said. Words in pink represent words that Jesus possibly said. Words in grey indicate words that Jesus likely did not say, but are close to what He might have said. Words in black represent words that Jesus definitely did not say. It is interesting to note that in this work from the Jesus Seminar there are more words in black than in red, pink, and grey combined. Almost the entire gospel of John is in black. It is also interesting that the gospel of Thomas is given a significantly higher percentage of red and pink words than the biblical gospels. It is absolutely ridiculous, even offensive, to think that a group of "scholars" today can more accurately determine what Jesus did and did not say than the authors of the gospels, who wrote in the same century in which Jesus lived, taught, died, and was resurrected. The "scholars" of the Jesus Seminar do not believe in the deity of Christ, the resurrection of Christ, the miracles of Christ, or the substitutionary atonement death of Christ. Perhaps most significantly, they deny that the Holy Spirit is the author of all Scripture (2 Timothy 3:16-17), having moved the minds and hands of all the writers (2 Peter 1:20-21). Since the Jesus Seminar does not believe these Christian doctrines, they relegate anything that Jesus says in support of them as "black." Essentially, the agenda of the Jesus Seminar is, "I do not believe Jesus is God, so I am going to remove anything that records Jesus saying or teaching that He is God from the gospels." The claim that the purpose of the Jesus Seminar is to "discover the historical Jesus' is false and misleading. The true purpose of the Jesus Seminar is to promote the Jesus that the Jesus Seminar believes in instead of the Jesus of the Bible. PART II Question: "Was Jesus ever angry?" Answer:When Jesus cleared the temple of the moneychangers and animal-sellers, He showed great emotion and anger (Matthew 21:12-13; Mark 11:15-18; John 2:13-22). Jesus' emotion was described as "zeal" for God's house (John 2:17). His anger was pure and completely justified because at its root was concern for God's holiness and worship. Because these were at stake, Jesus took quick and decisive action. Another time Jesus showed anger was in the synagogue of Capernaum. When the Pharisees refused to answer Jesus' questions, "He looked around at them in anger, deeply distressed at their stubborn hearts" (Mark 3:5). Many times, we think of anger as a selfish, destructive emotion that we should eradicate from our lives altogether. However, the fact that Jesus did sometimes become angry indicates that anger itself, as an emotion, is amoral. This is borne out elsewhere in the New Testament. Ephesians 4:26 instructs us "in your anger do not sin" and not to let the sun go down on our anger. The command is not to "avoid anger" (or suppress it or ignore it) but to deal with it properly, in a timely manner. We note the following facts about Jesus' displays of anger: 1) His anger had the proper motivation. In other words, He was angry for the right reasons. Jesus' anger did not arise from petty arguments or personal slights against Him. There was no selfishness involved. 2) His anger had the proper focus. He was not angry at God or at the "weaknesses" of others. His anger targeted sinful behavior and true injustice. 3) His anger had the proper supplement. Mark 3:5 says that His anger was attended by grief over the Pharisees" lack of faith. Jesus' anger stemmed from love for the Pharisees and concern for their spiritual condition. It had nothing to do with hatred or ill will. 4) His anger had the proper control. Jesus was never out of control, even in His wrath. The temple leaders did not like His cleansing of the temple (Luke 19:47), but He had done nothing sinful. He controlled His emotions; His emotions did not control Him. 5) His anger had the proper duration. He did not allow His anger to turn into bitterness; He did not hold grudges. He dealt with each situation properly, and He handled anger in good time. 6) His anger had the proper result. Jesus' anger had the inevitable consequence of godly action. Jesus' anger, as with all His emotions, was held in check by the Word of God; thus, Jesus' response was always to accomplish God's will. When we get angry, too often we have improper control or an improper focus. We fail in one or more of the above points. This is the wrath of man, of which we are told "Everyone should be quick to listen, slow to speak and slow to become angry, for man's anger does not bring about the righteous life that God desires" (James 1:19-20). Jesus did not exhibit man's anger, but the righteous indignation of God. PART III Question: "Did Jesus fight Satan for the keys to the kingdom?" Answer:Keys are a symbol of control. Keys keep people in or out. If they do not have a key to a lock, they cannot enter or exit. Keys grant the holder access to interiors and their contents, and in ancient times the wearing of large keys was a mark of status in the community. In the New Testament, the word "Hades" has a twofold usage: in some cases it denotes the place of all the departed dead (the grave - Acts 2:27,31); in others, it refers to the place of the departed wicked (Hell - Luke 16:23; Revelation 20:13-14). Since Christ alone has conquered death and has Himself come out of grave, He alone can determine who will enter death and Hades and who will come out. He has the "keys." He has authority over death and the place of the dead. Satan has never possessed these "keys." Satan has never had power to determine who goes to Heaven (the Kingdom) and who goes to Hell. Jesus did not have to fight Satan for the keys because the keys were never in Satan's possession. God and God alone has power over death and Hell (Revelation 1:18). Jesus did not have to fight Satan for anything because Jesus' death on the cross was His ultimate victory. Colossians 2:15 tells us, "...and having disarmed the powers and authorities, He made a public spectacle of them, triumphing over them by the cross." For the Christian, there is no need to fear death and hell. Christ is in control of both, and the one who has faith in Christ will never enter hell. But it must be remembered, ONLY Christ has the keys to the Kingdom. This is why Jesus told us He is the Way, the Truth, and the Life and that NO ONE can come to the Father except by Him (John 14:6). PART IV 07/10/19 Question: "Why didn't Jesus marry?" Answer:Since Jesus was the ideal and model man, it is easy to wonder why He did not marry and father children during His earthly life. As a hard-working and skilled carpenter, a man with a magnetically good character and winsome personality, and with His years of fame and miracle-working, it is likely that more than one woman gave Him opportunity to marry. No Scripture directly answers the question of why Jesus never married. Several possibilities have been suggested to explain Jesus’ singleness: 1. Jesus did not marry because He had limited time on earth. His strenuous travel and demanding work load would have prevented Him from rightly fulfilling the roles of husband and father. And a wife would have been a distraction to Jesus’ primary mission. A married Jesus would have had to place His wife’s needs above those of the world He came to rescue (see 1 Corinthians 7:32–35). 2. For three years, Jesus lived as a homeless healer-teacher (Luke 9:58). He would not have asked any woman to share such a life. While He now waits for His marriage to His betrothed Bride, the Church, He is preparing for her a heavenly home (John 14:2–3), readying for her a perfect and eternal place of protection. 3. Jesus knew that He had come to die (Isaiah 52:13–53:12; 1 Peter 1:19–20; Luke 18:31–33). If He married, He certainly would leave a widow, probably with small children to rear alone. He was incapable of deliberately causing such unnecessary pain. 4. If Jesus had married, His widow most likely would have been glamorized, idolized, deified, and likely physically endangered because of her relationship with Jesus. 5. Another reason that Jesus didn’t marry is likely that He did not wish to produce a blood successor or generate debate over who that successor would be or whether or not His successor should also be considered the “Son of God.” Jesus’ purpose was not to establish an earthly kingdom or a dynasty (see John 18:36). 6. Jesus did not marry because of His uniqueness. In his History of the Christian Church, Philip Schaff writes, “Jesus’ poverty and celibacy have nothing to do with asceticism, but represent, on the one hand the condescension of His redeeming love, and on the other His ideal uniqueness and His absolutely peculiar relation to the whole church, which alone is fit or worthy to be His bride. No single daughter of Eve could have been an equal partner of the Savior of mankind, or the representative head of the new creation” (Vol. III, p. 68). Schaff goes on to explain, “While Jesus was fully human, and therefore fully capable of perfectly fulfilling all aspects of marriage, He also was fully divine. Therefore, no one with only a human nature could be a suitable mate for Him.” 7. Jesus did not marry because He was not on earth to choose one woman above all others. He came to rescue and restore all who would receive Him. For Jesus to form a marital relationship with one woman would inevitably have confused generations to come about the meaning of His relationship with His spiritual Bride, the Church, to whom He was already betrothed (Ephesians 5:25–27; Revelation 19:7–10; 21:9; 22:17; 2 Corinthians 11:2). Jesus reserved Himself for His true, eternal Bride. If He had picked one woman to elevate above all others, He would have contradicted and undermined His ministry to all. 8. In human marriage, husband and wife become “one flesh” (Genesis 2:24). If the divine Jesus, who knew no sin, married a sinful woman (“for all have sinned,” Romans 3:23), His relationship to His wife would have raised some confusing uncertainties. If Jesus had become “one flesh” with a sinner, would that connection have tainted Him with sin? If they had had children, what kind of nature would these children have had? As physical children of the Son of God, what kind of relationships would they have had to God the Father? These ideas about why Jesus did not marry reinforce the New Testament’s descriptions of Jesus as the ideal Man, the only purely righteous and good One who clearly and consistently pointed to eternity. Jesus did not marry because human marriage was not necessary to His mission of saving the world. Although marriage is a picture of Christ’s relationship with the church (Ephesians 5:31–32), it is only a temporary state in light of eternity. Those who by God’s grace through faith are included in that Bride of Christ have every reason to anticipate with eagerness Jesus’ coming to receive them into greater glory and joy than they ever have known on earth. PART II Question: "Was Jesus Christ married? Did Jesus have a wife?" Answer:The recent discovery and translation of the fourth-century "Jesus' wife papyrus" has reopened the discussion as to whether Jesus had a wife / was married. The "Jesus' wife papyus" says, "Jesus said to them, 'My wife ...'" This discovery is interesting in that it is the first Gnostic writing to explicitly state that Jesus had a wife. While a couple of the Gnostic gospels mention Jesus having a close relationship with Mary Magdalene, none of them specifically state that Jesus was married to her or to anyone else. Ultimately, it does not matter what the "Jesus' wife papyrus" or Gnostic gospels say. They have no authority. They have all been proven to be forgeries invented to create a Gnostic view of Jesus. If Jesus had been married, the Bible would have told us so, or there would be some unambiguous statement to that fact. Scripture would not be completely silent on such an important issue. The Bible mentions Jesus’ mother, adoptive father, half-brothers, and half-sisters. Why would it neglect to mention the fact that Jesus had a wife? Those who believe/teach that Jesus was married are doing so in an attempt to “humanize” Him, to make Him more ordinary, more like everyone else. People simply do not want to believe that Jesus was God in the flesh (John 1:1, 14; 10:30). So, they invent and believe myths about Jesus being married, having children, and being an ordinary human being. A secondary question would be, “Could Jesus Christ have been married?” There is nothing sinful about being married. There is nothing sinful about having sexual relations in marriage. So, yes, Jesus could have been married and still be the sinless Lamb of God and Savior of the world. At the same time, there is no biblical reason for Jesus to marry. That is not the point in this debate. Those who believe Jesus was married do not believe that He was sinless, or that He was the Messiah. Getting married and having children is not why God sent Jesus. Mark 10:45 tells us why Jesus came, “For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many.” Do you want to learn about the true "wife" of Jesus? If so, please read our article on "What does it mean that the church is the bride of Christ?" PART III Question: "What was Jesus like as a person?" Answer:Although He had "no beauty that we should desire Him..." (Isaiah 53:2), it was His "personality" that drew men to Him. He was a man of great character. He had a COMPASSIONATE nature. He had compassion on the crowds "because they were harassed and helpless, like sheep without a shepherd" (Matthew 9:36). Because of His compassion for them, He healed their diseases (Matthew 14:14; 20:34), and because of their hunger, He compassionately created enough food to feed more than 5000 (Matthew 15:32). Jesus was SERIOUS and FOCUSED. He had a mission in life and never got sidetracked from it, knowing the weightiness of it and the shortness of time. His attitude was that of a SERVANT. "He did not come to BE served, but to SERVE" (Mark 10:45). KINDNESS and SELFLESSNESS characterized His personality. Jesus was SUBMISSIVE to His Father's will when He came to earth and subsequently went to the cross. He knew that dying on the cross was the only payment His Father could accept for our salvation. He prayed the night of His betrayal by Judas, "O My Father, if it be possible, take this cup of suffering from Me: but LET WHAT YOU WANT BE DONE, NOT WHAT I WANT" (Matthew 26:39). He was a SUBMISSIVE Son to Mary and Joseph, as well. He grew up in a normal (sinful) household, yet, "He continued in subjection to them..." (Luke 2:51). He was OBEDIENT to the Father's will. "He learned obedience through the things that He suffered" (Hebrews 5:8). "For we do not have a high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things as we are, yet without sin" (Hebrews 4:15). Jesus had a heart of MERCY and FORGIVENESS - "Father, forgive them, for they do not know what they are doing" (Luke 23:34). "...If we admit that we have sinned, He will forgive us our sins..." (1 John 1:9). He was also LOVING in His relationships - "Now Jesus loved Martha, and her sister, and Lazarus' (John 11:5). John was known as the disciple "whom Jesus loved" (John 13:23). He had a reputation for being GOOD and CARING. He healed often and in most places where He went IN ORDER THAT they might know who He was! Truly He proved to be the Son of the living God by all the miracles He did, all the while showing concern for the afflictions of those around Him. HONEST/TRUTHFUL - He never violated His own Word. He spoke TRUTH wherever He went. He lived a life we could follow explicitly. "I am the WAY, the TRUTH, and the LIFE..." (John 14:6). At the same time, He was PEACEABLE. He did not argue His case, nor try to bully His way into people's hearts. Jesus was INTIMATE with His followers. He spent quality and quantity time with them. He coveted their fellowship, taught them, and helped them focus on what was eternal. He was also intimate with His Heavenly Father. He prayed to Him regularly, listened, obeyed, and cared about God's reputation. (Angered at the moneychangers who were buying and selling in the temple, He said firmly and AUTHORITATIVELY, "It is written, 'My house shall be called a house of prayer'; but you have made it a robbers den!") He was obviously a STRONG, but quiet LEADER. Everywhere He went (until the inevitable decline), the people followed Him, eager to listen to His teaching. He was PATIENT, knowing and understanding our frailties. He was and is "patient toward you, not wishing for any to perish, but for all to come to repentance" (2 Peter 3:9). These are traits that all believers should desire to become a part of their "personality" and character. The things that drew people to Jesus should be the very things that draw people to us. Jesus has given those who believe in Him His Holy Spirit, who enables us to be constantly changing into His image (Romans 8:29). This will only come about as we YIELD to Him for who He truly is...LORD of the universe! We must BELIEVE that He is conforming us into His image, and not resist His will for us. Even as Jesus never drew attention to Himself, (but rather to His Father), even so, we ought to say as John the Baptist did, "He must increase, but I must decrease" (John 3:30). PART IV Question: "What was Jesus like as a person?" Answer:Although He had "no beauty that we should desire Him..." (Isaiah 53:2), it was His "personality" that drew men to Him. He was a man of great character. He had a COMPASSIONATE nature. He had compassion on the crowds "because they were harassed and helpless, like sheep without a shepherd" (Matthew 9:36). Because of His compassion for them, He healed their diseases (Matthew 14:14; 20:34), and because of their hunger, He compassionately created enough food to feed more than 5000 (Matthew 15:32). Jesus was SERIOUS and FOCUSED. He had a mission in life and never got sidetracked from it, knowing the weightiness of it and the shortness of time. His attitude was that of a SERVANT. "He did not come to BE served, but to SERVE" (Mark 10:45). KINDNESS and SELFLESSNESS characterized His personality. Jesus was SUBMISSIVE to His Father's will when He came to earth and subsequently went to the cross. He knew that dying on the cross was the only payment His Father could accept for our salvation. He prayed the night of His betrayal by Judas, "O My Father, if it be possible, take this cup of suffering from Me: but LET WHAT YOU WANT BE DONE, NOT WHAT I WANT" (Matthew 26:39). He was a SUBMISSIVE Son to Mary and Joseph, as well. He grew up in a normal (sinful) household, yet, "He continued in subjection to them..." (Luke 2:51). He was OBEDIENT to the Father's will. "He learned obedience through the things that He suffered" (Hebrews 5:8). "For we do not have a high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things as we are, yet without sin" (Hebrews 4:15). Jesus had a heart of MERCY and FORGIVENESS - "Father, forgive them, for they do not know what they are doing" (Luke 23:34). "...If we admit that we have sinned, He will forgive us our sins..." (1 John 1:9). He was also LOVING in His relationships - "Now Jesus loved Martha, and her sister, and Lazarus' (John 11:5). John was known as the disciple "whom Jesus loved" (John 13:23). He had a reputation for being GOOD and CARING. He healed often and in most places where He went IN ORDER THAT they might know who He was! Truly He proved to be the Son of the living God by all the miracles He did, all the while showing concern for the afflictions of those around Him. HONEST/TRUTHFUL - He never violated His own Word. He spoke TRUTH wherever He went. He lived a life we could follow explicitly. "I am the WAY, the TRUTH, and the LIFE..." (John 14:6). At the same time, He was PEACEABLE. He did not argue His case, nor try to bully His way into people's hearts. Jesus was INTIMATE with His followers. He spent quality and quantity time with them. He coveted their fellowship, taught them, and helped them focus on what was eternal. He was also intimate with His Heavenly Father. He prayed to Him regularly, listened, obeyed, and cared about God's reputation. (Angered at the moneychangers who were buying and selling in the temple, He said firmly and AUTHORITATIVELY, "It is written, 'My house shall be called a house of prayer'; but you have made it a robbers den!") He was obviously a STRONG, but quiet LEADER. Everywhere He went (until the inevitable decline), the people followed Him, eager to listen to His teaching. He was PATIENT, knowing and understanding our frailties. He was and is "patient toward you, not wishing for any to perish, but for all to come to repentance" (2 Peter 3:9). These are traits that all believers should desire to become a part of their "personality" and character. The things that drew people to Jesus should be the very things that draw people to us. Jesus has given those who believe in Him His Holy Spirit, who enables us to be constantly changing into His image (Romans 8:29). This will only come about as we YIELD to Him for who He truly is...LORD of the universe! We must BELIEVE that He is conforming us into His image, and not resist His will for us. Even as Jesus never drew attention to Himself, (but rather to His Father), even so, we ought to say as John the Baptist did, "He must increase, but I must decrease" (John 3:30). HAVE A BLESSED DAY! HAVE A BLESSED DAY 07/09/19 Question: "What were the seven last words of Jesus Christ on the cross and what do they mean?" Answer:The seven statements that Jesus Christ made on the cross were (not in any particular order): (1) Matthew 27:46 tells us that about the ninth hour Jesus cried with a loud voice, saying, "Eloi, Eloi, lama sabachthani?" which means, "My God, my God, why have you forsaken me?" Here, Jesus was expressing His feelings of abandonment as God placed the sins of the world on Him—and because of that, God had to "turn away" from Jesus. As Jesus was feeling that weight of sin, He was experiencing a separation from God for the only time in all of eternity. This was also a fulfillment of the prophetic statement in Psalm 22:1. (2) "Father, forgive them, for they do not know what they are doing" (Luke 23:34). Those who crucified Jesus were not aware of the full scope of what they were doing because they did not recognize Him as the Messiah. While their ignorance of divine truth did not mean they deserved forgiveness, Christ's prayer in the midst of their mocking Him is an expression of the limitless compassion of divine grace. (3) "I tell you the truth, today you will be with me in paradise" (Luke 23:43). In this passage, Jesus is assuring one of the criminals on the cross that when he died, he would be with Jesus in heaven. This was granted because even at the hour of his death, the criminal had expressed his faith in Jesus, recognizing Him for who He was (Luke 23:42). (4) "Father, into Your hands I commit my spirit" (Luke 23:46). Here, Jesus is willingly giving up His soul into the Father's hands, indicating that He was about to die " and that God had accepted His sacrifice. He "offered up Himself unblemished to God" (Hebrews 9:14). (5) "Dear Woman, here is your son!" and "Here is your mother!" When Jesus saw His mother standing near the cross with the Apostle John, whom He loved, He committed His mother's care into John's hands. And from that hour John took her unto his own home (John 19:26-27). In this verse Jesus, ever the compassionate Son, is making sure His earthly mother is cared for after His death. (6) "I am thirsty" (John 19:28). Jesus was here fulfilling the Messianic prophecy from Psalm 69:21: "They put gall in my food and gave me vinegar for my thirst." By saying He was thirsty, He prompted the Roman guards to give Him vinegar, which was customary at a crucifixion, thereby fulfilling the prophecy. (7) "It is finished!" (John 19:30). Jesus' last words meant that His suffering was over and the whole work His Father had given Him to do, which was to preach the Gospel, work miracles, and obtain eternal salvation for His people, was done, accomplished, fulfilled. The debt of sin was paid. PART II Question: "How is Jesus Christ unique?" Answer:1. He is the only, unique Son of God (Psalm 2:7, 11-12; John 1:14; Luke 1:35). 2. He is eternal. He existed from eternity past, He exists in the present, and He will exist for all eternity in the future (John 1:1-3, 14; John 8:58). 3. Jesus alone is the One who bore our sins so that we could have forgiveness and be saved from them (Isaiah 53; Matthew 1:21; John 1:29; 1 Peter 2:24; 1 Corinthians 15:1-3). 4. Jesus is the only Way to the Father (John 14:6; Acts 4:12; 1 Timothy 2:5); there is no other way to salvation. He is the only righteous One who exchanged that perfect righteousness for our sin (2 Corinthians 5:21). 5. Jesus alone had power over His own death and the ability take back His life again (John 2:19; 10:17-18). Note: His resurrection was not a "spiritual" one, but was physical (Luke 24:39). His resurrection from the dead, never to die again, distinguished Him as the unique Son of God (Romans 1:4). 6. Jesus alone accepted worship as an equal with the Father (John 20:28-29; Philippians 2:6), and indeed God the Father states that the Son is to be honored as He is honored (John 5:23). All others, whether Jesus' disciples or angelic beings, rightly reject that worship (Acts 10:25-26; Acts 14:14-15; Matthew 4:10; Revelation 19:10; 22:9). 7. Jesus has the power to give life to whom He will (John 5:21). 8. The Father has committed all judgment to Jesus (John 5:22). 9. Jesus was with the Father and directly involved in the creation, and it is by His hand that all things are held together (John 1:1-3; Ephesians 3:9; Hebrews 1:8-10; Colossians 1:17). 10. It is Jesus who will rule the world at the end of this present age (Hebrews 1:8; Isaiah 9:6-7; Daniel 2:35, 44; Revelation 19:11-16). 11. Jesus alone was born of a virgin, conceived by the Holy Spirit. The sin nature is genetically inherited from the male. He had no human father and therefore was born without a sin nature (Isaiah 7:14; Matthew 1:20-23; Luke 1:30-35). 12. It is Jesus who demonstrated that He had the attributes of God [e.g., the power to forgive sins and heal the sick (Matthew 9:1-7); to calm the wind and waves (Mark 4:37-41; Psalm 89:8-9); to know us, being perfectly acquainted with us (Psalm 139; John 1:46-50; 2:23-25), to raise the dead (John 11; Luke 7:12-15; 8:41-55), etc.] 13. There are a great number of prophecies concerning the Messiah's birth, life, resurrection, person, and purpose. All were fulfilled by Him and no other (Isaiah 7:14; Micah 5:2; Psalm 22; Zechariah 11:12-13; 13:7; Isaiah 9:6-7; Isaiah 53; Psalm 16:10). PART III Question: "Why did Jesus have to experience so much suffering?" Answer:Jesus suffered severely throughout His trials, torture, and crucifixion (Matthew 27; Mark 15; Luke 23; John 19). His suffering was physical: Isaiah 52:14 declares, “There were many who were appalled at Him—His appearance was so disfigured beyond that of any man and his form marred beyond human likeness.” His suffering was emotional: “All the disciples deserted him and fled” (Matthew 26:56). His suffering was spiritual: “God made him who had no sin to be sin for us” (2 Corinthians 5:21). Jesus had the weight of the sins of the entire world on Him (1 John 2:2). It was sin that caused Jesus to cry out, “My God, my God, why have you forsaken me?” (Matthew 27:46). Jesus’ brutal physical suffering was augmented by His having to bear the guilt of our sins and die to pay our penalty (Romans 5:8). Isaiah predicted Jesus’ suffering: “He was despised and rejected by men, a man of sorrows, and familiar with suffering. Like one from whom men hide their faces he was despised, and we esteemed him not. But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was upon him, and by his wounds we are healed” (Isaiah 53:3, 5). This passage specifies the reason for Jesus’ suffering: “for our transgressions,” for our healing, and to bring us peace. Jesus told His disciples that His suffering was certain: “The Son of Man must suffer many things and be rejected by the elders, the chief priests and the teachers of the law, and he must be killed and on the third day be raised to life” (Luke 9:22; cf. 17:25). Note the word must—He must suffer, and He must be killed. The suffering of Christ was God’s plan for the salvation of the world. Psalm 22:14–18 details some of the suffering of the Messiah: “I am poured out like water, and all my bones are out of joint. My heart has turned to wax; it has melted away within me. My strength is dried up like a potsherd, and my tongue sticks to the roof of my mouth; you lay me in the dust of death. Dogs have surrounded me; a band of evil men has encircled me, they have pierced my hands and my feet. I can count all my bones; people stare and gloat over me. They divide my garments among them and cast lots for my clothing.” In order for this and other prophecies to be fulfilled, Jesus had to suffer. Why did Jesus have to suffer so badly? The principle of the innocent dying for the guilty was established in the garden of Eden: Adam and Eve received garments of animal skin to cover their shame (Genesis 3:21)—thus, blood was shed in Eden. Later, this principle was set in the Mosaic Law: “It is the blood that makes atonement for one’s life” (Leviticus 17:11; cf. Hebrews 9:22). Jesus had to suffer because suffering is part of sacrifice, and Jesus was “the Lamb of God, who takes away the sin of the world!” (John 1:29). Jesus’ physical torture was part of the payment required for our sins. We are redeemed “with the precious blood of Christ, a lamb without blemish or defect” (1 Peter 1:19). Jesus’ suffering on the cross showed the devastating nature of sin, the wrath of God, the cruelty of humanity, and the hatred of Satan. At Calvary, mankind was allowed to do his worst to the Son of Man as He became the Redeemer of mankind. Satan may have thought he had won a great victory, but it was through the cross that the Son of God triumphed over Satan, sin, and death. “Now is the time for judgment on this world; now the prince of this world will be driven out” (John 12:31; cf. Colossians 2:15). Jesus suffered and died in order to secure salvation for all who would believe. The night of His arrest, as Jesus prayed in Gethsemane, He committed His all to the task: “Father, if you are willing, take this cup from me; yet not my will, but yours be done” (Luke 22:42). The cup of suffering was not taken from Christ; He drank it all for us. There was no other way for us to be saved. PART IV Question: "Who was responsible for Christ's death? Who killed Jesus?" Answer:The answer to this question has many facets. First, there is no doubt the religious leaders of Israel were responsible for Jesus' death. Matthew 26:3-4 tells us that "the chief priests, and the scribes, and the elders of the people, assembled together to the palace of the high priest, who was called Caiaphas. And they consulted so that they might take Jesus by guile and kill Him." The Jewish leaders demanded of the Romans that Jesus be put to death (Matthew 27:22-25). They couldn't continue to allow Him to work signs and wonders because it threatened their position and place in the religious society they dominated (John 11:47-50), so "they plotted to put Him to death" (John 11:53). The Romans were the ones who actually crucified Him (Matthew 27:27-37). Crucifixion was a Roman method of execution, authorized and carried out by the Romans under the authority of Pontius Pilate, the Roman governor who sentenced Jesus. Roman soldiers drove the nails into His hands and feet, Roman troops erected the cross and a Roman solider pierced His side (Matthew 27:27-35). The people of Israel were also complicit in the death of Jesus. They were the ones who shouted, "Crucify Him! Crucify Him!" as He stood on trial before Pilate (Luke 23:21). They also cried for the thief Barabbas to be released instead of Jesus (Matthew 27:21). Peter confirmed this in Acts 2:22-23 when he told the men of Israel "you have taken by lawless hands, have crucified and put to death" Jesus of Nazareth. In fact the murder of Jesus was a conspiracy involving Rome, Herod, the Jewish leaders and the people of Israel, a diverse group of people who never worked together on anything before or since, but who came together this one time to plot and carry out the unthinkable " the murder of the son of God. Ultimately, and perhaps somewhat amazingly, it was God Himself who put Jesus to death. This was the greatest act of divine justice ever carried out, done in "the determined purpose and foreknowledge of God" (Acts 2:23) and for the highest purpose. Jesus' death on the cross secured the salvation of countless millions and provided the only way God could forgive sin without compromising His holiness and perfect righteousness. Christ's death was God's perfect plan for the eternal redemption of His own. Far from being a victory for Satan, as some have suggested, or an unnecessary tragedy, it was the most gracious act of God's goodness and mercy, the ultimate expression of the Father's love for sinners. God put Jesus to death for our sin so that we could live in sinless righteousness before Him, a righteousness only possible because of the cross. "He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him" (2 Corinthians 5:21). So we who have come to Christ in faith are guilty of His blood, shed on the cross for us. He died to pay the penalty for our sins (Romans 5:8; 6:23). In the movie "The Passion of the Christ," the director, Mel Gibson, was the one whose hands you see actually driving the nails through Christ's hands. He did it that way to remind himself, and everyone else, that it was our sins that nailed Jesus to the cross. HAVE A BLESSED DAY! 07/08/19 Question: "What does it mean that Jesus is the son of David?" Answer:Seventeen verses in the New Testament describe Jesus as the “son of David.” But the question arises, how could Jesus be the son of David if David lived approximately 1,000 years before Jesus? The answer is that Christ (the Messiah) was the fulfillment of the prophecy of the seed of David (2 Samuel 7:12–16). Jesus is the promised Messiah, which means He had to be of the lineage of David. Matthew 1 gives the genealogical proof that Jesus, in His humanity, was a direct descendant of Abraham and David through Joseph, Jesus’ legal father. The genealogy in Luke 3 traces Jesus’ lineage through His mother, Mary. Jesus is a descendant of David by adoption through Joseph and by blood through Mary. “As to his earthly life [Christ Jesus] was a descendant of David” (Romans 1:3). Primarily, the title “Son of David” is more than a statement of physical genealogy. It is a Messianic title. When people referred to Jesus as the Son of David, they meant that He was the long-awaited Deliverer, the fulfillment of the Old Testament prophecies. Jesus was addressed as “Lord, thou son of David” several times by people who, by faith, were seeking mercy or healing. The woman whose daughter was being tormented by a demon (Matthew 15:22) and the two blind men by the wayside (Matthew 20:30) all cried out to the Son of David for help. The titles of honor they gave Him declared their faith in Him. Calling Him “Lord” expressed their sense of His deity, dominion, and power, and calling Him “Son of David,” expressed their faith that He was the Messiah. The Pharisees understood exactly what the people meant when they called Jesus “Son of David.” But, unlike those who cried out in faith, the Pharisees were so blinded by their own pride that they couldn’t see what the blind beggars could see—that here was the Messiah they had supposedly been waiting for all their lives. They hated Jesus because He wouldn’t give them the honor they thought they deserved, so when they heard the people hailing Jesus as the Savior, they became enraged (Matthew 21:15) and plotted to destroy Him (Luke 19:47). Jesus further confounded the scribes and Pharisees by asking them to explain the meaning of this very title: how could it be that the Messiah is the son of David when David himself refers to Him as “my Lord” (Mark 12:35–37; cf. Psalm 110:1)? The teachers of the Law couldn’t answer the question. Jesus thereby exposed the Jewish leaders’ ineptitude as teachers and their ignorance of what the Old Testament taught as to the true nature of the Messiah, further alienating them from Him. Jesus’ point in asking the question of Mark 12:35 was that the Messiah is morethan the physical son of David. If He is David’s Lord, He must be greater than David. As Jesus says in Revelation 22:16, “I am the Root and the Offspring of David.” That is, He is both the Creator of David and the Descendant of David. Only the Son of God made flesh could say that. PART II Question: "What does it mean that Jesus is the Son of God?" Answer:Jesus is not God’s Son in the sense of a human father and a son. God did not get married and have a son. God did not mate with Mary and, together with her, produce a son. Jesus is God’s Son in the sense that He is God made manifest in human form (John 1:1, 14). Jesus is God's Son in that He was conceived in Mary by the Holy Spirit. Luke 1:35 declares, “The angel answered, 'The Holy Spirit will come upon you, and the power of the Most High will overshadow you. So the holy one to be born will be called the Son of God.’” During His trial before the Jewish leaders, the High Priest demanded of Jesus, “I charge you under oath by the living God: Tell us if you are the Christ, the Son of God” (Matthew 26:63). “‘Yes, it is as you say,’ Jesus replied. ‘But I say to all of you: In the future you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven’” (Matthew 26:64). The Jewish leaders responded by accusing Jesus of blasphemy (Matthew 26:65-66). Later, before Pontius Pilate, “The Jews insisted, ‘We have a law, and according to that law He must die, because He claimed to be the Son of God’” (John 19:7). Why would His claiming to be the Son of God be considered blasphemy and be worthy of a death sentence? The Jewish leaders understood exactly what Jesus meant by the phrase “Son of God.” To be the Son of God is to be of the same nature as God. The Son of God is “of God.” The claim to be of the same nature as God—to in fact be God—was blasphemy to the Jewish leaders; therefore, they demanded Jesus’ death, in keeping with Leviticus 24:15. Hebrews 1:3 expresses this very clearly, “The Son is the radiance of God’s glory and the exact representation of His being.” Another example can be found in John 17:12 where Judas is described as the “son of perdition.” John 6:71 tells us that Judas was the son of Simon. What does John 17:12 mean by describing Judas as the “son of perdition”? The word perditionmeans “destruction, ruin, waste.” Judas was not the literal son of “ruin, destruction, and waste,” but those things were the identity of Judas' life. Judas was a manifestation of perdition. In this same way, Jesus is the Son of God. The Son of God is God. Jesus is God made manifest (John 1:1, 14). PART III Question: "What does it mean that Jesus is the Son of Man?" Answer:Jesus is referred to as the "Son of Man" 88 times in the New Testament. A first meaning of the phrase "Son of Man" is as a reference to the prophecy of Daniel 7:13-14, "In my vision at night I looked, and there before me was one like a son of man, coming with the clouds of heaven. He approached the Ancient of Days and was led into his presence. He was given authority, glory and sovereign power; all peoples, nations and men of every language worshiped him. His dominion is an everlasting dominion that will not pass away, and his kingdom is one that will never be destroyed." The description "Son of Man" was a Messianic title. Jesus is the One who was given dominion and glory and a kingdom. When Jesus used this phrase, He was assigning the Son of Man prophecy to Himself. The Jews of that era would have been intimately familiar with the phrase and to whom it referred. Jesus was proclaiming Himself as the Messiah. A second meaning of the phrase "Son of Man" is that Jesus was truly a human being. God called the prophet Ezekiel "son of man" 93 times. God was simply calling Ezekiel a human being. A son of a man is a man. Jesus was fully God (John 1:1), but He was also a human being (John 1:14). First John 4:2 tells us, "This is how you can recognize the Spirit of God: Every spirit that acknowledges that Jesus Christ has come in the flesh is from God." Yes, Jesus was the Son of God"He was in His essence God. Yes, Jesus was also the Son of Man"He was in His essence a human being. In summary, the phrase "Son of Man" indicates that Jesus is the Messiah and that He is truly a human being. PART IV Question: "Why are Jesus' genealogies in Matthew and Luke so different?" Answer:Jesus' genealogy is given in two places in Scripture: Matthew 1 and Luke 3:23-38. Matthew traces the genealogy from Jesus to Abraham. Luke traces the genealogy from Jesus to Adam. However, there is good reason to believe that Matthew and Luke are in fact tracing entirely different genealogies. For example, Matthew gives Joseph's father as Jacob (Matthew 1:16), while Luke gives Joseph's father as Heli (Luke 3:23). Matthew traces the line through David's son Solomon (Matthew 1:6), while Luke traces the line through David's son Nathan (Luke 3:31). In fact, between David and Jesus, the only names the genealogies have in common are Shealtiel and Zerubbabel (Matthew 1:12; Luke 3:27). Some point to these differences as evidence of errors in the Bible. However, the Jews were meticulous record keepers, especially in regard to genealogies. It is inconceivable that Matthew and Luke could build two entirely contradictory genealogies of the same lineage. Again, from David through Jesus, the genealogies are completely different. Even the reference to Shealtiel and Zerubbabel likely refer to different individuals of the same names. Matthew gives Shealtiel's father as Jeconiah while Luke gives Shealtiel's father as Neri. It would be normal for a man named Shealtiel to name his son Zerubbabel in light of the famous individuals of those names (see the books of Ezra and Nehemiah). One explanation, held by the church historian Eusebius, is that Matthew is tracing the primary, or biological, lineage while Luke is taking into account an occurrence of “levirate marriage.” If a man died without having any sons, it was tradition for the man’s brother to marry the widow and have a son who would carry on the deceased man’s name. According to Eusebius’s theory, Melchi (Luke 3:24) and Matthan (Matthew 1:15) were married at different times to the same woman (tradition names her Estha). This would make Heli (Luke 3:23) and Jacob (Matthew 1:15) half-brothers. Heli then died without a son, and so his (half-)brother Jacob married Heli’s widow, who gave birth to Joseph. This would make Joseph the “son of Heli” legally andthe “son of Jacob” biologically. Thus, Matthew and Luke are both recording the same genealogy (Joseph’s), but Luke follows the legal lineage while Matthew follows the biological. Most conservative Bible scholars today take a different view, namely, that Luke is recording Mary’s genealogy and Matthew is recording Joseph’s. Matthew is following the line of Joseph (Jesus’ legal father), through David’s son Solomon, while Luke is following the line of Mary (Jesus’ blood relative), through David’s son Nathan. Since there was no Greek word for “son-in-law,” Joseph was called the “son of Heli” by marriage to Mary, Heli’s daughter. Through either Mary’s or Joseph’s line, Jesus is a descendant of David and therefore eligible to be the Messiah. Tracing a genealogy through the mother’s side is unusual, but so was the virgin birth. Luke’s explanation is that Jesus was the son of Joseph, “so it was thought” (Luke 3:23). PART V Question: "Where was Jesus baptized?" Answer:The Gospel of Matthew gives us the most detailed account of Christ’s baptism, beginning with the fact that “Jesus went from Galilee to the Jordan River to be baptized by John” (Matthew 3:13, NLT). Mark’s gospel also states that Jesus was baptized by John the Baptist on the banks of the Jordan River: “One day Jesus came from Nazareth in Galilee, and John baptized him in the Jordan River” (Mark 1:9, NLT). The Gospel of Luke gives the briefest account of Jesus’ baptism and does not indicate where it took place. It is in John’s gospel that we receive our best clue to the exact location on the Jordan River where Jesus was baptized. In John 1:19–28, we are introduced to John the Baptist, the rough and rugged prophet who was spreading the news that Israel’s promised Messiah was coming. The religious leaders had begun to question John, “Who are you?” Since John was baptizing people, the Pharisees demanded to know by what authority he performed the baptisms. John answered that he was merely the one sent by God to prepare the way for the Lord. Soon Jesus would take the stage and begin His earthly ministry by being baptized. The gospel writer explains, “This all happened at Bethany on the other side of the Jordan, where John was baptizing” (John 1:28). This town of Bethany has come to be known as “Bethany beyond the Jordan” as it appears in some Bible translations. It should not be confused with the hometown of Martha, Mary, and Lazarus (John 11:1), which is just to the east of Jerusalem. The Bethany where Jesus was baptized is on the other side of the Jordan, on the east bank of the river. John wanted his readers to know where the ministry of Jesus had all begun. According to John 1:29–34, Jesus came to John the Baptist on the east side of the Jordan and was baptized by him. Later, in John 10:40–41, during a time of intense opposition and conflict in Jesus’ ministry, Jesus returned to this same Bethany, which may have been a place of safety. Scripture says many people came to Jesus there. The precise location of Bethany beyond the Jordan has been widely debated. However, based on geographical details in Scripture, we can be reasonably confident it was on the eastern banks of the Jordan River. Many scholars pinpoint the site at five miles north of the Dead Sea at the mouth of Wadi el-Kharrar, which is just across from Jericho. This location agrees with references to the site being accessible from the wilderness of Judea, the Judean hill country, and Jerusalem (Matthew 3:1–6, 13, 4:1; Luke 3:3, 4:1; Mark 1:4–5, 9–12). The setting would have been well-traveled in John the Baptist’s day, with the road from Jerusalem to Jericho routing a constant flow of religious leaders, soldiers, tax-collectors, and other travelers through the region (Matthew 3:7; Luke 3:7, 10–14). The area had an earlier historical significance, too. It was in this area that the Israelites in Joshua’s day took their first steps toward entering the Promised Land (Joshua 1:1–6; Joshua 3:14–17); it was here that Elijah and Elisha passed through the waters of the Jordan on dry ground and Elijah was taken up to heaven in a whirlwind (2 Kings 2:1–12); and it was here that Israel anticipated God to return in glory following the exile (Ezekiel 43:2–4). It’s likely that John the Baptist chose this site not only for its ease of access but also for its rich historical heritage and eschatological significance. The place where Jesus was baptized would indelibly link the Lord’s mission and message with the Jewish people and their hopes for a coming Savior. HAVE A BLESSED DAY DAY! 07/07/19 Question: "Who was responsible for Christ's death? Who killed Jesus?" Answer:The answer to this question has many facets. First, there is no doubt the religious leaders of Israel were responsible for Jesus' death. Matthew 26:3-4 tells us that "the chief priests, and the scribes, and the elders of the people, assembled together to the palace of the high priest, who was called Caiaphas. And they consulted so that they might take Jesus by guile and kill Him." The Jewish leaders demanded of the Romans that Jesus be put to death (Matthew 27:22-25). They couldn't continue to allow Him to work signs and wonders because it threatened their position and place in the religious society they dominated (John 11:47-50), so "they plotted to put Him to death" (John 11:53). The Romans were the ones who actually crucified Him (Matthew 27:27-37). Crucifixion was a Roman method of execution, authorized and carried out by the Romans under the authority of Pontius Pilate, the Roman governor who sentenced Jesus. Roman soldiers drove the nails into His hands and feet, Roman troops erected the cross and a Roman solider pierced His side (Matthew 27:27-35). The people of Israel were also complicit in the death of Jesus. They were the ones who shouted, "Crucify Him! Crucify Him!" as He stood on trial before Pilate (Luke 23:21). They also cried for the thief Barabbas to be released instead of Jesus (Matthew 27:21). Peter confirmed this in Acts 2:22-23 when he told the men of Israel "you have taken by lawless hands, have crucified and put to death" Jesus of Nazareth. In fact the murder of Jesus was a conspiracy involving Rome, Herod, the Jewish leaders and the people of Israel, a diverse group of people who never worked together on anything before or since, but who came together this one time to plot and carry out the unthinkable " the murder of the son of God. Ultimately, and perhaps somewhat amazingly, it was God Himself who put Jesus to death. This was the greatest act of divine justice ever carried out, done in "the determined purpose and foreknowledge of God" (Acts 2:23) and for the highest purpose. Jesus' death on the cross secured the salvation of countless millions and provided the only way God could forgive sin without compromising His holiness and perfect righteousness. Christ's death was God's perfect plan for the eternal redemption of His own. Far from being a victory for Satan, as some have suggested, or an unnecessary tragedy, it was the most gracious act of God's goodness and mercy, the ultimate expression of the Father's love for sinners. God put Jesus to death for our sin so that we could live in sinless righteousness before Him, a righteousness only possible because of the cross. "He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him" (2 Corinthians 5:21). So we who have come to Christ in faith are guilty of His blood, shed on the cross for us. He died to pay the penalty for our sins (Romans 5:8; 6:23). In the movie "The Passion of the Christ," the director, Mel Gibson, was the one whose hands you see actually driving the nails through Christ's hands. He did it that way to remind himself, and everyone else, that it was our sins that nailed Jesus to the cross. PART II Question: "What does it mean that Jesus is the son of David?" Answer:Seventeen verses in the New Testament describe Jesus as the “son of David.” But the question arises, how could Jesus be the son of David if David lived approximately 1,000 years before Jesus? The answer is that Christ (the Messiah) was the fulfillment of the prophecy of the seed of David (2 Samuel 7:12–16). Jesus is the promised Messiah, which means He had to be of the lineage of David. Matthew 1 gives the genealogical proof that Jesus, in His humanity, was a direct descendant of Abraham and David through Joseph, Jesus’ legal father. The genealogy in Luke 3 traces Jesus’ lineage through His mother, Mary. Jesus is a descendant of David by adoption through Joseph and by blood through Mary. “As to his earthly life [Christ Jesus] was a descendant of David” (Romans 1:3). Primarily, the title “Son of David” is more than a statement of physical genealogy. It is a Messianic title. When people referred to Jesus as the Son of David, they meant that He was the long-awaited Deliverer, the fulfillment of the Old Testament prophecies. Jesus was addressed as “Lord, thou son of David” several times by people who, by faith, were seeking mercy or healing. The woman whose daughter was being tormented by a demon (Matthew 15:22) and the two blind men by the wayside (Matthew 20:30) all cried out to the Son of David for help. The titles of honor they gave Him declared their faith in Him. Calling Him “Lord” expressed their sense of His deity, dominion, and power, and calling Him “Son of David,” expressed their faith that He was the Messiah. The Pharisees understood exactly what the people meant when they called Jesus “Son of David.” But, unlike those who cried out in faith, the Pharisees were so blinded by their own pride that they couldn’t see what the blind beggars could see—that here was the Messiah they had supposedly been waiting for all their lives. They hated Jesus because He wouldn’t give them the honor they thought they deserved, so when they heard the people hailing Jesus as the Savior, they became enraged (Matthew 21:15) and plotted to destroy Him (Luke 19:47). Jesus further confounded the scribes and Pharisees by asking them to explain the meaning of this very title: how could it be that the Messiah is the son of David when David himself refers to Him as “my Lord” (Mark 12:35–37; cf. Psalm 110:1)? The teachers of the Law couldn’t answer the question. Jesus thereby exposed the Jewish leaders’ ineptitude as teachers and their ignorance of what the Old Testament taught as to the true nature of the Messiah, further alienating them from Him. Jesus’ point in asking the question of Mark 12:35 was that the Messiah is morethan the physical son of David. If He is David’s Lord, He must be greater than David. As Jesus says in Revelation 22:16, “I am the Root and the Offspring of David.” That is, He is both the Creator of David and the Descendant of David. Only the Son of God made flesh could say that. PART III Question: "What does it mean that Jesus is the Son of Man?" Answer:Jesus is referred to as the "Son of Man" 88 times in the New Testament. A first meaning of the phrase "Son of Man" is as a reference to the prophecy of Daniel 7:13-14, "In my vision at night I looked, and there before me was one like a son of man, coming with the clouds of heaven. He approached the Ancient of Days and was led into his presence. He was given authority, glory and sovereign power; all peoples, nations and men of every language worshiped him. His dominion is an everlasting dominion that will not pass away, and his kingdom is one that will never be destroyed." The description "Son of Man" was a Messianic title. Jesus is the One who was given dominion and glory and a kingdom. When Jesus used this phrase, He was assigning the Son of Man prophecy to Himself. The Jews of that era would have been intimately familiar with the phrase and to whom it referred. Jesus was proclaiming Himself as the Messiah. A second meaning of the phrase "Son of Man" is that Jesus was truly a human being. God called the prophet Ezekiel "son of man" 93 times. God was simply calling Ezekiel a human being. A son of a man is a man. Jesus was fully God (John 1:1), but He was also a human being (John 1:14). First John 4:2 tells us, "This is how you can recognize the Spirit of God: Every spirit that acknowledges that Jesus Christ has come in the flesh is from God." Yes, Jesus was the Son of God"He was in His essence God. Yes, Jesus was also the Son of Man"He was in His essence a human being. In summary, the phrase "Son of Man" indicates that Jesus is the Messiah and that He is truly a human being. PART IV Question: "Where was Jesus baptized?" Answer:The Gospel of Matthew gives us the most detailed account of Christ’s baptism, beginning with the fact that “Jesus went from Galilee to the Jordan River to be baptized by John” (Matthew 3:13, NLT). Mark’s gospel also states that Jesus was baptized by John the Baptist on the banks of the Jordan River: “One day Jesus came from Nazareth in Galilee, and John baptized him in the Jordan River” (Mark 1:9, NLT). The Gospel of Luke gives the briefest account of Jesus’ baptism and does not indicate where it took place. It is in John’s gospel that we receive our best clue to the exact location on the Jordan River where Jesus was baptized. In John 1:19–28, we are introduced to John the Baptist, the rough and rugged prophet who was spreading the news that Israel’s promised Messiah was coming. The religious leaders had begun to question John, “Who are you?” Since John was baptizing people, the Pharisees demanded to know by what authority he performed the baptisms. John answered that he was merely the one sent by God to prepare the way for the Lord. Soon Jesus would take the stage and begin His earthly ministry by being baptized. The gospel writer explains, “This all happened at Bethany on the other side of the Jordan, where John was baptizing” (John 1:28). This town of Bethany has come to be known as “Bethany beyond the Jordan” as it appears in some Bible translations. It should not be confused with the hometown of Martha, Mary, and Lazarus (John 11:1), which is just to the east of Jerusalem. The Bethany where Jesus was baptized is on the other side of the Jordan, on the east bank of the river. John wanted his readers to know where the ministry of Jesus had all begun. According to John 1:29–34, Jesus came to John the Baptist on the east side of the Jordan and was baptized by him. Later, in John 10:40–41, during a time of intense opposition and conflict in Jesus’ ministry, Jesus returned to this same Bethany, which may have been a place of safety. Scripture says many people came to Jesus there. The precise location of Bethany beyond the Jordan has been widely debated. However, based on geographical details in Scripture, we can be reasonably confident it was on the eastern banks of the Jordan River. Many scholars pinpoint the site at five miles north of the Dead Sea at the mouth of Wadi el-Kharrar, which is just across from Jericho. This location agrees with references to the site being accessible from the wilderness of Judea, the Judean hill country, and Jerusalem (Matthew 3:1–6, 13, 4:1; Luke 3:3, 4:1; Mark 1:4–5, 9–12). The setting would have been well-traveled in John the Baptist’s day, with the road from Jerusalem to Jericho routing a constant flow of religious leaders, soldiers, tax-collectors, and other travelers through the region (Matthew 3:7; Luke 3:7, 10–14). The area had an earlier historical significance, too. It was in this area that the Israelites in Joshua’s day took their first steps toward entering the Promised Land (Joshua 1:1–6; Joshua 3:14–17); it was here that Elijah and Elisha passed through the waters of the Jordan on dry ground and Elijah was taken up to heaven in a whirlwind (2 Kings 2:1–12); and it was here that Israel anticipated God to return in glory following the exile (Ezekiel 43:2–4). It’s likely that John the Baptist chose this site not only for its ease of access but also for its rich historical heritage and eschatological significance. The place where Jesus was baptized would indelibly link the Lord’s mission and message with the Jewish people and their hopes for a coming Savior. PART V Question: "Why are Jesus' genealogies in Matthew and Luke so different?" Answer:Jesus' genealogy is given in two places in Scripture: Matthew 1 and Luke 3:23-38. Matthew traces the genealogy from Jesus to Abraham. Luke traces the genealogy from Jesus to Adam. However, there is good reason to believe that Matthew and Luke are in fact tracing entirely different genealogies. For example, Matthew gives Joseph's father as Jacob (Matthew 1:16), while Luke gives Joseph's father as Heli (Luke 3:23). Matthew traces the line through David's son Solomon (Matthew 1:6), while Luke traces the line through David's son Nathan (Luke 3:31). In fact, between David and Jesus, the only names the genealogies have in common are Shealtiel and Zerubbabel (Matthew 1:12; Luke 3:27). Some point to these differences as evidence of errors in the Bible. However, the Jews were meticulous record keepers, especially in regard to genealogies. It is inconceivable that Matthew and Luke could build two entirely contradictory genealogies of the same lineage. Again, from David through Jesus, the genealogies are completely different. Even the reference to Shealtiel and Zerubbabel likely refer to different individuals of the same names. Matthew gives Shealtiel's father as Jeconiah while Luke gives Shealtiel's father as Neri. It would be normal for a man named Shealtiel to name his son Zerubbabel in light of the famous individuals of those names (see the books of Ezra and Nehemiah). One explanation, held by the church historian Eusebius, is that Matthew is tracing the primary, or biological, lineage while Luke is taking into account an occurrence of “levirate marriage.” If a man died without having any sons, it was tradition for the man’s brother to marry the widow and have a son who would carry on the deceased man’s name. According to Eusebius’s theory, Melchi (Luke 3:24) and Matthan (Matthew 1:15) were married at different times to the same woman (tradition names her Estha). This would make Heli (Luke 3:23) and Jacob (Matthew 1:15) half-brothers. Heli then died without a son, and so his (half-)brother Jacob married Heli’s widow, who gave birth to Joseph. This would make Joseph the “son of Heli” legally andthe “son of Jacob” biologically. Thus, Matthew and Luke are both recording the same genealogy (Joseph’s), but Luke follows the legal lineage while Matthew follows the biological. Most conservative Bible scholars today take a different view, namely, that Luke is recording Mary’s genealogy and Matthew is recording Joseph’s. Matthew is following the line of Joseph (Jesus’ legal father), through David’s son Solomon, while Luke is following the line of Mary (Jesus’ blood relative), through David’s son Nathan. Since there was no Greek word for “son-in-law,” Joseph was called the “son of Heli” by marriage to Mary, Heli’s daughter. Through either Mary’s or Joseph’s line, Jesus is a descendant of David and therefore eligible to be the Messiah. Tracing a genealogy through the mother’s side is unusual, but so was the virgin birth. Luke’s explanation is that Jesus was the son of Joseph, “so it was thought” (Luke 3:23). HAVE A BLESSED DAY! 07/06/19 Question: "What was Jesus like as a person?" Answer:Although He had "no beauty that we should desire Him..." (Isaiah 53:2), it was His "personality" that drew men to Him. He was a man of great character. He had a COMPASSIONATE nature. He had compassion on the crowds "because they were harassed and helpless, like sheep without a shepherd" (Matthew 9:36). Because of His compassion for them, He healed their diseases (Matthew 14:14; 20:34), and because of their hunger, He compassionately created enough food to feed more than 5000 (Matthew 15:32). Jesus was SERIOUS and FOCUSED. He had a mission in life and never got sidetracked from it, knowing the weightiness of it and the shortness of time. His attitude was that of a SERVANT. "He did not come to BE served, but to SERVE" (Mark 10:45). KINDNESS and SELFLESSNESS characterized His personality. Jesus was SUBMISSIVE to His Father's will when He came to earth and subsequently went to the cross. He knew that dying on the cross was the only payment His Father could accept for our salvation. He prayed the night of His betrayal by Judas, "O My Father, if it be possible, take this cup of suffering from Me: but LET WHAT YOU WANT BE DONE, NOT WHAT I WANT" (Matthew 26:39). He was a SUBMISSIVE Son to Mary and Joseph, as well. He grew up in a normal (sinful) household, yet, "He continued in subjection to them..." (Luke 2:51). He was OBEDIENT to the Father's will. "He learned obedience through the things that He suffered" (Hebrews 5:8). "For we do not have a high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things as we are, yet without sin" (Hebrews 4:15). Jesus had a heart of MERCY and FORGIVENESS - "Father, forgive them, for they do not know what they are doing" (Luke 23:34). "...If we admit that we have sinned, He will forgive us our sins..." (1 John 1:9). He was also LOVING in His relationships - "Now Jesus loved Martha, and her sister, and Lazarus' (John 11:5). John was known as the disciple "whom Jesus loved" (John 13:23). He had a reputation for being GOOD and CARING. He healed often and in most places where He went IN ORDER THAT they might know who He was! Truly He proved to be the Son of the living God by all the miracles He did, all the while showing concern for the afflictions of those around Him. HONEST/TRUTHFUL - He never violated His own Word. He spoke TRUTH wherever He went. He lived a life we could follow explicitly. "I am the WAY, the TRUTH, and the LIFE..." (John 14:6). At the same time, He was PEACEABLE. He did not argue His case, nor try to bully His way into people's hearts. Jesus was INTIMATE with His followers. He spent quality and quantity time with them. He coveted their fellowship, taught them, and helped them focus on what was eternal. He was also intimate with His Heavenly Father. He prayed to Him regularly, listened, obeyed, and cared about God's reputation. (Angered at the moneychangers who were buying and selling in the temple, He said firmly and AUTHORITATIVELY, "It is written, 'My house shall be called a house of prayer'; but you have made it a robbers den!") He was obviously a STRONG, but quiet LEADER. Everywhere He went (until the inevitable decline), the people followed Him, eager to listen to His teaching. He was PATIENT, knowing and understanding our frailties. He was and is "patient toward you, not wishing for any to perish, but for all to come to repentance" (2 Peter 3:9). These are traits that all believers should desire to become a part of their "personality" and character. The things that drew people to Jesus should be the very things that draw people to us. Jesus has given those who believe in Him His Holy Spirit, who enables us to be constantly changing into His image (Romans 8:29). This will only come about as we YIELD to Him for who He truly is...LORD of the universe! We must BELIEVE that He is conforming us into His image, and not resist His will for us. Even as Jesus never drew attention to Himself, (but rather to His Father), even so, we ought to say as John the Baptist did, "He must increase, but I must decrease" (John 3:30). PART II Question: "What were the seven last words of Jesus Christ on the cross and what do they mean?" Answer:The seven statements that Jesus Christ made on the cross were (not in any particular order): (1) Matthew 27:46 tells us that about the ninth hour Jesus cried with a loud voice, saying, "Eloi, Eloi, lama sabachthani?" which means, "My God, my God, why have you forsaken me?" Here, Jesus was expressing His feelings of abandonment as God placed the sins of the world on Him—and because of that, God had to "turn away" from Jesus. As Jesus was feeling that weight of sin, He was experiencing a separation from God for the only time in all of eternity. This was also a fulfillment of the prophetic statement in Psalm 22:1. (2) "Father, forgive them, for they do not know what they are doing" (Luke 23:34). Those who crucified Jesus were not aware of the full scope of what they were doing because they did not recognize Him as the Messiah. While their ignorance of divine truth did not mean they deserved forgiveness, Christ's prayer in the midst of their mocking Him is an expression of the limitless compassion of divine grace. (3) "I tell you the truth, today you will be with me in paradise" (Luke 23:43). In this passage, Jesus is assuring one of the criminals on the cross that when he died, he would be with Jesus in heaven. This was granted because even at the hour of his death, the criminal had expressed his faith in Jesus, recognizing Him for who He was (Luke 23:42). (4) "Father, into Your hands I commit my spirit" (Luke 23:46). Here, Jesus is willingly giving up His soul into the Father's hands, indicating that He was about to die " and that God had accepted His sacrifice. He "offered up Himself unblemished to God" (Hebrews 9:14). (5) "Dear Woman, here is your son!" and "Here is your mother!" When Jesus saw His mother standing near the cross with the Apostle John, whom He loved, He committed His mother's care into John's hands. And from that hour John took her unto his own home (John 19:26-27). In this verse Jesus, ever the compassionate Son, is making sure His earthly mother is cared for after His death. (6) "I am thirsty" (John 19:28). Jesus was here fulfilling the Messianic prophecy from Psalm 69:21: "They put gall in my food and gave me vinegar for my thirst." By saying He was thirsty, He prompted the Roman guards to give Him vinegar, which was customary at a crucifixion, thereby fulfilling the prophecy. (7) "It is finished!" (John 19:30). Jesus' last words meant that His suffering was over and the whole work His Father had given Him to do, which was to preach the Gospel, work miracles, and obtain eternal salvation for His people, was done, accomplished, fulfilled. The debt of sin was paid. PART III Question: "How is Jesus Christ unique?" Answer:1. He is the only, unique Son of God (Psalm 2:7, 11-12; John 1:14; Luke 1:35). 2. He is eternal. He existed from eternity past, He exists in the present, and He will exist for all eternity in the future (John 1:1-3, 14; John 8:58). 3. Jesus alone is the One who bore our sins so that we could have forgiveness and be saved from them (Isaiah 53; Matthew 1:21; John 1:29; 1 Peter 2:24; 1 Corinthians 15:1-3). 4. Jesus is the only Way to the Father (John 14:6; Acts 4:12; 1 Timothy 2:5); there is no other way to salvation. He is the only righteous One who exchanged that perfect righteousness for our sin (2 Corinthians 5:21). 5. Jesus alone had power over His own death and the ability take back His life again (John 2:19; 10:17-18). Note: His resurrection was not a "spiritual" one, but was physical (Luke 24:39). His resurrection from the dead, never to die again, distinguished Him as the unique Son of God (Romans 1:4). 6. Jesus alone accepted worship as an equal with the Father (John 20:28-29; Philippians 2:6), and indeed God the Father states that the Son is to be honored as He is honored (John 5:23). All others, whether Jesus' disciples or angelic beings, rightly reject that worship (Acts 10:25-26; Acts 14:14-15; Matthew 4:10; Revelation 19:10; 22:9). 7. Jesus has the power to give life to whom He will (John 5:21). 8. The Father has committed all judgment to Jesus (John 5:22). 9. Jesus was with the Father and directly involved in the creation, and it is by His hand that all things are held together (John 1:1-3; Ephesians 3:9; Hebrews 1:8-10; Colossians 1:17). 10. It is Jesus who will rule the world at the end of this present age (Hebrews 1:8; Isaiah 9:6-7; Daniel 2:35, 44; Revelation 19:11-16). 11. Jesus alone was born of a virgin, conceived by the Holy Spirit. The sin nature is genetically inherited from the male. He had no human father and therefore was born without a sin nature (Isaiah 7:14; Matthew 1:20-23; Luke 1:30-35). 12. It is Jesus who demonstrated that He had the attributes of God [e.g., the power to forgive sins and heal the sick (Matthew 9:1-7); to calm the wind and waves (Mark 4:37-41; Psalm 89:8-9); to know us, being perfectly acquainted with us (Psalm 139; John 1:46-50; 2:23-25), to raise the dead (John 11; Luke 7:12-15; 8:41-55), etc.] 13. There are a great number of prophecies concerning the Messiah's birth, life, resurrection, person, and purpose. All were fulfilled by Him and no other (Isaiah 7:14; Micah 5:2; Psalm 22; Zechariah 11:12-13; 13:7; Isaiah 9:6-7; Isaiah 53; Psalm 16:10). PART IV Question: "Why did Jesus have to experience so much suffering?" Answer:Jesus suffered severely throughout His trials, torture, and crucifixion (Matthew 27; Mark 15; Luke 23; John 19). His suffering was physical: Isaiah 52:14 declares, “There were many who were appalled at Him—His appearance was so disfigured beyond that of any man and his form marred beyond human likeness.” His suffering was emotional: “All the disciples deserted him and fled” (Matthew 26:56). His suffering was spiritual: “God made him who had no sin to be sin for us” (2 Corinthians 5:21). Jesus had the weight of the sins of the entire world on Him (1 John 2:2). It was sin that caused Jesus to cry out, “My God, my God, why have you forsaken me?” (Matthew 27:46). Jesus’ brutal physical suffering was augmented by His having to bear the guilt of our sins and die to pay our penalty (Romans 5:8). Isaiah predicted Jesus’ suffering: “He was despised and rejected by men, a man of sorrows, and familiar with suffering. Like one from whom men hide their faces he was despised, and we esteemed him not. But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was upon him, and by his wounds we are healed” (Isaiah 53:3, 5). This passage specifies the reason for Jesus’ suffering: “for our transgressions,” for our healing, and to bring us peace. Jesus told His disciples that His suffering was certain: “The Son of Man must suffer many things and be rejected by the elders, the chief priests and the teachers of the law, and he must be killed and on the third day be raised to life” (Luke 9:22; cf. 17:25). Note the word must—He must suffer, and He must be killed. The suffering of Christ was God’s plan for the salvation of the world. Psalm 22:14–18 details some of the suffering of the Messiah: “I am poured out like water, and all my bones are out of joint. My heart has turned to wax; it has melted away within me. My strength is dried up like a potsherd, and my tongue sticks to the roof of my mouth; you lay me in the dust of death. Dogs have surrounded me; a band of evil men has encircled me, they have pierced my hands and my feet. I can count all my bones; people stare and gloat over me. They divide my garments among them and cast lots for my clothing.” In order for this and other prophecies to be fulfilled, Jesus had to suffer. Why did Jesus have to suffer so badly? The principle of the innocent dying for the guilty was established in the garden of Eden: Adam and Eve received garments of animal skin to cover their shame (Genesis 3:21)—thus, blood was shed in Eden. Later, this principle was set in the Mosaic Law: “It is the blood that makes atonement for one’s life” (Leviticus 17:11; cf. Hebrews 9:22). Jesus had to suffer because suffering is part of sacrifice, and Jesus was “the Lamb of God, who takes away the sin of the world!” (John 1:29). Jesus’ physical torture was part of the payment required for our sins. We are redeemed “with the precious blood of Christ, a lamb without blemish or defect” (1 Peter 1:19). Jesus’ suffering on the cross showed the devastating nature of sin, the wrath of God, the cruelty of humanity, and the hatred of Satan. At Calvary, mankind was allowed to do his worst to the Son of Man as He became the Redeemer of mankind. Satan may have thought he had won a great victory, but it was through the cross that the Son of God triumphed over Satan, sin, and death. “Now is the time for judgment on this world; now the prince of this world will be driven out” (John 12:31; cf. Colossians 2:15). Jesus suffered and died in order to secure salvation for all who would believe. The night of His arrest, as Jesus prayed in Gethsemane, He committed His all to the task: “Father, if you are willing, take this cup from me; yet not my will, but yours be done” (Luke 22:42). The cup of suffering was not taken from Christ; He drank it all for us. There was no other way for us to be saved. PART V Question: "Was Jesus Christ married? Did Jesus have a wife?" Answer:The recent discovery and translation of the fourth-century "Jesus' wife papyrus" has reopened the discussion as to whether Jesus had a wife / was married. The "Jesus' wife papyus" says, "Jesus said to them, 'My wife ...'" This discovery is interesting in that it is the first Gnostic writing to explicitly state that Jesus had a wife. While a couple of the Gnostic gospels mention Jesus having a close relationship with Mary Magdalene, none of them specifically state that Jesus was married to her or to anyone else. Ultimately, it does not matter what the "Jesus' wife papyrus" or Gnostic gospels say. They have no authority. They have all been proven to be forgeries invented to create a Gnostic view of Jesus. If Jesus had been married, the Bible would have told us so, or there would be some unambiguous statement to that fact. Scripture would not be completely silent on such an important issue. The Bible mentions Jesus’ mother, adoptive father, half-brothers, and half-sisters. Why would it neglect to mention the fact that Jesus had a wife? Those who believe/teach that Jesus was married are doing so in an attempt to “humanize” Him, to make Him more ordinary, more like everyone else. People simply do not want to believe that Jesus was God in the flesh (John 1:1, 14; 10:30). So, they invent and believe myths about Jesus being married, having children, and being an ordinary human being. A secondary question would be, “Could Jesus Christ have been married?” There is nothing sinful about being married. There is nothing sinful about having sexual relations in marriage. So, yes, Jesus could have been married and still be the sinless Lamb of God and Savior of the world. At the same time, there is no biblical reason for Jesus to marry. That is not the point in this debate. Those who believe Jesus was married do not believe that He was sinless, or that He was the Messiah. Getting married and having children is not why God sent Jesus. Mark 10:45 tells us why Jesus came, “For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many.” HAVE A BLESSED DAY! 07/05/19 Question: "What does it mean that Jesus is the son of David?" Answer:Seventeen verses in the New Testament describe Jesus as the “son of David.” But the question arises, how could Jesus be the son of David if David lived approximately 1,000 years before Jesus? The answer is that Christ (the Messiah) was the fulfillment of the prophecy of the seed of David (2 Samuel 7:12–16). Jesus is the promised Messiah, which means He had to be of the lineage of David. Matthew 1 gives the genealogical proof that Jesus, in His humanity, was a direct descendant of Abraham and David through Joseph, Jesus’ legal father. The genealogy in Luke 3 traces Jesus’ lineage through His mother, Mary. Jesus is a descendant of David by adoption through Joseph and by blood through Mary. “As to his earthly life [Christ Jesus] was a descendant of David” (Romans 1:3). Primarily, the title “Son of David” is more than a statement of physical genealogy. It is a Messianic title. When people referred to Jesus as the Son of David, they meant that He was the long-awaited Deliverer, the fulfillment of the Old Testament prophecies. Jesus was addressed as “Lord, thou son of David” several times by people who, by faith, were seeking mercy or healing. The woman whose daughter was being tormented by a demon (Matthew 15:22) and the two blind men by the wayside (Matthew 20:30) all cried out to the Son of David for help. The titles of honor they gave Him declared their faith in Him. Calling Him “Lord” expressed their sense of His deity, dominion, and power, and calling Him “Son of David,” expressed their faith that He was the Messiah. The Pharisees understood exactly what the people meant when they called Jesus “Son of David.” But, unlike those who cried out in faith, the Pharisees were so blinded by their own pride that they couldn’t see what the blind beggars could see—that here was the Messiah they had supposedly been waiting for all their lives. They hated Jesus because He wouldn’t give them the honor they thought they deserved, so when they heard the people hailing Jesus as the Savior, they became enraged (Matthew 21:15) and plotted to destroy Him (Luke 19:47). Jesus further confounded the scribes and Pharisees by asking them to explain the meaning of this very title: how could it be that the Messiah is the son of David when David himself refers to Him as “my Lord” (Mark 12:35–37; cf. Psalm 110:1)? The teachers of the Law couldn’t answer the question. Jesus thereby exposed the Jewish leaders’ ineptitude as teachers and their ignorance of what the Old Testament taught as to the true nature of the Messiah, further alienating them from Him. Jesus’ point in asking the question of Mark 12:35 was that the Messiah is morethan the physical son of David. If He is David’s Lord, He must be greater than David. As Jesus says in Revelation 22:16, “I am the Root and the Offspring of David.” That is, He is both the Creator of David and the Descendant of David. Only the Son of God made flesh could say that. PART II Question: "What does it mean that Jesus is the Son of Man?" Answer:Jesus is referred to as the "Son of Man" 88 times in the New Testament. A first meaning of the phrase "Son of Man" is as a reference to the prophecy of Daniel 7:13-14, "In my vision at night I looked, and there before me was one like a son of man, coming with the clouds of heaven. He approached the Ancient of Days and was led into his presence. He was given authority, glory and sovereign power; all peoples, nations and men of every language worshiped him. His dominion is an everlasting dominion that will not pass away, and his kingdom is one that will never be destroyed." The description "Son of Man" was a Messianic title. Jesus is the One who was given dominion and glory and a kingdom. When Jesus used this phrase, He was assigning the Son of Man prophecy to Himself. The Jews of that era would have been intimately familiar with the phrase and to whom it referred. Jesus was proclaiming Himself as the Messiah. A second meaning of the phrase "Son of Man" is that Jesus was truly a human being. God called the prophet Ezekiel "son of man" 93 times. God was simply calling Ezekiel a human being. A son of a man is a man. Jesus was fully God (John 1:1), but He was also a human being (John 1:14). First John 4:2 tells us, "This is how you can recognize the Spirit of God: Every spirit that acknowledges that Jesus Christ has come in the flesh is from God." Yes, Jesus was the Son of God"He was in His essence God. Yes, Jesus was also the Son of Man"He was in His essence a human being. In summary, the phrase "Son of Man" indicates that Jesus is the Messiah and that He is truly a human being. PART III Question: "Where was Jesus baptized?" Answer:The Gospel of Matthew gives us the most detailed account of Christ’s baptism, beginning with the fact that “Jesus went from Galilee to the Jordan River to be baptized by John” (Matthew 3:13, NLT). Mark’s gospel also states that Jesus was baptized by John the Baptist on the banks of the Jordan River: “One day Jesus came from Nazareth in Galaxy e, and John baptized him in the Jordan River” (Mark 1:9, NLT). The Gospel of Luke gives the briefest account of Jesus’ baptism and does not indicate where it took place. It is in John’s gospel that we receive our best clue to the exact location on the Jordan River where Jesus was baptized. In John 1:19–28, we are introduced to John the Baptist, the rough and rugged prophet who was spreading the news that Israel’s promised Messiah was coming. The religious leaders had begun to question John, “Who are you?” Since John was baptizing people, the Pharisees demanded to know by what authority he performed the baptisms. John answered that he was merely the one sent by God to prepare the way for the Lord. Soon Jesus would take the stage and begin His earthly ministry by being baptized. The gospel writer explains, “This all happened at Bethany on the other side of the Jordan, where John was baptizing” (John 1:28). This town of Bethany has come to be known as “Bethany beyond the Jordan” as it appears in some Bible translations. It should not be confused with the hometown of Martha, Mary, and Lazarus (John 11:1), which is just to the east of Jerusalem. The Bethany where Jesus was baptized is on the other side of the Jordan, on the east bank of the river. John wanted his readers to know where the ministry of Jesus had all begun. According to John 1:29–34, Jesus came to John the Baptist on the east side of the Jordan and was baptized by him. Later, in John 10:40–41, during a time of intense opposition and conflict in Jesus’ ministry, Jesus returned to this same Bethany, which may have been a place of safety. Scripture says many people came to Jesus there. The precise location of Bethany beyond the Jordan has been widely debated. However, based on geographical details in Scripture, we can be reasonably confident it was on the eastern banks of the Jordan River. Many scholars pinpoint the site at five miles north of the Dead Sea at the mouth of Wadi el-Kharrar, which is just across from Jericho. This location agrees with references to the site being accessible from the wilderness of Judea, the Judean hill country, and Jerusalem (Matthew 3:1–6, 13, 4:1; Luke 3:3, 4:1; Mark 1:4–5, 9–12). The setting would have been well-traveled in John the Baptist’s day, with the road from Jerusalem to Jericho routing a constant flow of religious leaders, soldiers, tax-collectors, and other travelers through the region (Matthew 3:7; Luke 3:7, 10–14). The area had an earlier historical significance, too. It was in this area that the Israelites in Joshua’s day took their first steps toward entering the Promised Land (Joshua 1:1–6; Joshua 3:14–17); it was here that Elijah and Elisha passed through the waters of the Jordan on dry ground and Elijah was taken up to heaven in a whirlwind (2 Kings 2:1–12); and it was here that Israel anticipated God to return in glory following the exile (Ezekiel 43:2–4). It’s likely that John the Baptist chose this site not only for its ease of access but also for its rich historical heritage and eschatological significance. The place where Jesus was baptized would indelibly link the Lord’s mission and message with the Jewish people and their hopes for a coming Savior. PART IV Question: "Why are Jesus' genealogies in Matthew and Luke so different?" Answer:Jesus' genealogy is given in two places in Scripture: Matthew 1 and Luke 3:23-38. Matthew traces the genealogy from Jesus to Abraham. Luke traces the genealogy from Jesus to Adam. However, there is good reason to believe that Matthew and Luke are in fact tracing entirely different genealogies. For example, Matthew gives Joseph's father as Jacob (Matthew 1:16), while Luke gives Joseph's father as Heli (Luke 3:23). Matthew traces the line through David's son Solomon (Matthew 1:6), while Luke traces the line through David's son Nathan (Luke 3:31). In fact, between David and Jesus, the only names the genealogies have in common are Shealtiel and Zerubbabel (Matthew 1:12; Luke 3:27). Some point to these differences as evidence of errors in the Bible. However, the Jews were meticulous record keepers, especially in regard to genealogies. It is inconceivable that Matthew and Luke could build two entirely contradictory genealogies of the same lineage. Again, from David through Jesus, the genealogies are completely different. Even the reference to Shealtiel and Zerubbabel likely refer to different individuals of the same names. Matthew gives Shealtiel's father as Jeconiah while Luke gives Shealtiel's father as Neri. It would be normal for a man named Shealtiel to name his son Zerubbabel in light of the famous individuals of those names (see the books of Ezra and Nehemiah). One explanation, held by the church historian Eusebius, is that Matthew is tracing the primary, or biological, lineage while Luke is taking into account an occurrence of “levirate marriage.” If a man died without having any sons, it was tradition for the man’s brother to marry the widow and have a son who would carry on the deceased man’s name. According to Eusebius’s theory, Melchi (Luke 3:24) and Matthan (Matthew 1:15) were married at different times to the same woman (tradition names her Estha). This would make Heli (Luke 3:23) and Jacob (Matthew 1:15) half-brothers. Heli then died without a son, and so his (half-)brother Jacob married Heli’s widow, who gave birth to Joseph. This would make Joseph the “son of Heli” legally andthe “son of Jacob” biologically. Thus, Matthew and Luke are both recording the same genealogy (Joseph’s), but Luke follows the legal lineage while Matthew follows the biological. Most conservative Bible scholars today take a different view, namely, that Luke is recording Mary’s genealogy and Matthew is recording Joseph’s. Matthew is following the line of Joseph (Jesus’ legal father), through David’s son Solomon, while Luke is following the line of Mary (Jesus’ blood relative), through David’s son Nathan. Since there was no Greek word for “son-in-law,” Joseph was called the “son of Heli” by marriage to Mary, Heli’s daughter. Through either Mary’s or Joseph’s line, Jesus is a descendant of David and therefore eligible to be the Messiah. Tracing a genealogy through the mother’s side is unusual, but so was the virgin birth. Luke’s explanation is that Jesus was the son of Joseph, “so it was thought” (Luke 3:23). PART V Question: "How is Jesus Christ unique?" Answer:1. He is the only, unique Son of God (Psalm 2:7, 11-12; John 1:14; Luke 1:35). 2. He is eternal. He existed from eternity past, He exists in the present, and He will exist for all eternity in the future (John 1:1-3, 14; John 8:58). 3. Jesus alone is the One who bore our sins so that we could have forgiveness and be saved from them (Isaiah 53; Matthew 1:21; John 1:29; 1 Peter 2:24; 1 Corinthians 15:1-3). 4. Jesus is the only Way to the Father (John 14:6; Acts 4:12; 1 Timothy 2:5); there is no other way to salvation. He is the only righteous One who exchanged that perfect righteousness for our sin (2 Corinthians 5:21). 5. Jesus alone had power over His own death and the ability take back His life again (John 2:19; 10:17-18). Note: His resurrection was not a "spiritual" one, but was physical (Luke 24:39). His resurrection from the dead, never to die again, distinguished Him as the unique Son of God (Romans 1:4). 6. Jesus alone accepted worship as an equal with the Father (John 20:28-29; Philippians 2:6), and indeed God the Father states that the Son is to be honored as He is honored (John 5:23). All others, whether Jesus' disciples or angelic beings, rightly reject that worship (Acts 10:25-26; Acts 14:14-15; Matthew 4:10; Revelation 19:10; 22:9). 7. Jesus has the power to give life to whom He will (John 5:21). 8. The Father has committed all judgment to Jesus (John 5:22). 9. Jesus was with the Father and directly involved in the creation, and it is by His hand that all things are held together (John 1:1-3; Ephesians 3:9; Hebrews 1:8-10; Colossians 1:17). 10. It is Jesus who will rule the world at the end of this present age (Hebrews 1:8; Isaiah 9:6-7; Daniel 2:35, 44; Revelation 19:11-16). 11. Jesus alone was born of a virgin, conceived by the Holy Spirit. The sin nature is genetically inherited from the male. He had no human father and therefore was born without a sin nature (Isaiah 7:14; Matthew 1:20-23; Luke 1:30-35). 12. It is Jesus who demonstrated that He had the attributes of God [e.g., the power to forgive sins and heal the sick (Matthew 9:1-7); to calm the wind and waves (Mark 4:37-41; Psalm 89:8-9); to know us, being perfectly acquainted with us (Psalm 139; John 1:46-50; 2:23-25), to raise the dead (John 11; Luke 7:12-15; 8:41-55), etc.] 13. There are a great number of prophecies concerning the Messiah's birth, life, resurrection, person, and purpose. All were fulfilled by Him and no other (Isaiah 7:14; Micah 5:2; Psalm 22; Zechariah 11:12-13; 13:7; Isaiah 9:6-7; Isaiah 53; Psalm 16:10). HAVE A WONDERFUL BLESSED DAY! |