Ephesians 3
<< Ephesians 3 >>
Matthew Henry's Concise Commentary on the Bible
3:1-7 For having preached the doctrine of truth, the apostle was a prisoner, but a prisoner of Jesus Christ; the object of special protection and care, while thus suffering for him. All the gracious offers of the gospel, and the joyful tidings it contains, come from the rich grace of God; it is the great means by which the Spirit works grace in the souls of men. The mystery, is that secret, hidden purpose of salvation through Christ. This was not so fully and clearly shown in the ages before Christ, as unto the prophets of the New Testament. This was the great truth made known to the apostle, that God would call the Gentiles to salvation by faith in Christ. An effectual working of Divine power attends the gifts of Divine grace. As God appointed Paul to the office, so he qualified him for it.
3:8-12 Those whom God advances to honourable employments, he makes low in their own eyes; and where God gives grace to be humble, there he gives all other needful grace. How highly he speaks of Jesus Christ; the unsearchable riches of Christ! Though many are not enriched with these riches; yet how great a favour to have them preached among us, and to have an offer of them! And if we are not enriched with them it is our own fault. The first creation, when God made all things out of nothing, and the new creation, whereby sinners are made new creatures by converting grace, are of God by Jesus Christ. His riches are as unsearchable and as sure as ever, yet while angels adore the wisdom of God in the redemption of his church, the ignorance of self-wise and carnal men deems the whole to be foolishness.
3:13-19 The apostle seems to be more anxious lest the believers should be discouraged and faint upon his tribulations, than for what he himself had to bear. He asks for spiritual blessings, which are the best blessings. Strength from the Spirit of God in the inner man; strength in the soul; the strength of faith, to serve God, and to do our duty. If the law of Christ is written in our hearts, and the love of Christ is shed abroad there, then Christ dwells there. Where his Spirit dwells, there he dwells. We should desire that good affections may be fixed in us. And how desirable to have a fixed sense of the love of God in Christ to our souls! How powerfully the apostle speaks of the love of Christ! The breadth shows its extent to all nations and ranks; the length, that it continues from everlasting to everlasting; the depth, its saving those who are sunk into the depths of sin and misery; the height, its raising them up to heavenly happiness and glory. Those who receive grace for grace from Christ's fulness, may be said to be filled with the fulness of God. Should not this satisfy man? Must he needs fill himself with a thousand trifles, fancying thereby to complete his happiness?
3:20,21 It is proper always to end prayers with praises. Let us expect more, and ask for more, encouraged by what Christ has already done for our souls, being assured that the conversion of sinners, and the comfort of believers, will be to his glory, for ever and ever.
Showing posts with label education. Show all posts
Showing posts with label education. Show all posts
Friday, February 18, 2011
Sunday, November 28, 2010
The Joy of Jesus is Understanding God's Love
The Love of God! How blessed is this to the hearts of believers, for only believers can appreciate it, and they but very imperfectly. It is to be noted that here in John 3:16 there are seven things told us about God’s love: First, the tense of His love—"God so loved." It is not God loves, but He "loved." That He loves us now that we are His children, we can, in measure, understand; but that He should have loved us before we became His children passes knowledge. But He did. "God commendeth his love toward us, in that, while we were yet sinners Christ died for us" (Rom. 5:8). And again: "Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee" (Jer. 31:3). Second, the magnitude of His love—"God so loved." None can define or measure that little word "so." There are dimensions to the breadth, and length, and depth, and height of His wondrous love, that none can measure. Third, the scope of God’s love—"God so loved the world." It was not limited to the narrow bounds of Palestine, but it flowed out to sinners of the Gentiles, too. Fourth, the nature of God’s love—"God so loved the world that he gave." Love, real love, ever seeks the highest interest of others. Love is unselfish; it gives. Fifth, the sacrificial character of God’s love—"he gave his only begotten Son." God spared not His Best. He freely delivered up Christ, even to the death of the Cross, Sixth, the design of His love". That whosoever believeth on him should not perish." Many died in the wilderness from the bites of the serpents: and many of Adam’s race will suffer eternal death in the lake of fire. But God purposed to have a people who "should not perish." Who this people are is made manifest by their "believing" on God’s Son. Seventh, the beneficence of God’s love—"But have everlasting life." This is what God imparts to every one of His own. Ah, must we not exclaim with the apostle, "Behold, what manner of love the Father hath bestowed upon us"! (1 John 3:1). O dear Christian reader, if ever you are tempted to doubt God’s love go back to the Cross, and see there how He gave up to that cruel death His "only begotten Son."
"For God sent not his Son into the world to condemn the world; but that the world through him might be saved" (John 3:17). This verse enlarges upon the beneficient nature and purpose of God’s love. Unselfish in its character—for love "seeketh not her own"—it ever desires the good of those unto whom it flows forth. When God sent His Son here it was not to "condemn the world," as we might have expected. There was every reason why the world should have been condemned. The heathen were in an even worse condition than the Jews. Outside the little land of Palestine, the knowledge of the true and living God had well nigh completely vanished from the earth. And where God is not known and loved, there is no love among men for their neighbors. In every Gentile nation idolatry and immorality were rampant. One has only to read the second half of Romans 1 to be made to marvel that God did not then sweep the earth with the besom of destruction, But no; He had other designs, gracious designs. God sent His Son into the world that the world through Him "might be saved." It is to be remarked that the word "might" here does not express any uncertainty. Instead it declares the purpose of God in the sending of His Son. In common speech the word "might" signifies a contingency. It is only another case of the vital importance of ignoring man’s dictionaries and the way he employs words, and turning to a concordance to see how the Holy Spirit uses each word in the Scriptures themselves. The word "might"—as a part of the verb—expresses design. When we are told that God sent His Son into the world that through Him "the world might be saved," it signifies that "through him the world should be saved," and this is how it is rendered in the R. V. For other instances we refer the reader to 1 Peter 3:18—"might bring us to God" implies no uncertainty whatever, but tells of the object to be accomplished. For further examples see Galatians 4:5; Titus 2:14; 2 Peter 1:4, etc., etc.
"He that believeth on him is not condemned: but he that believeth not is condemned already, because he has not believed in the name of the only begotten Son of God" (John 3:18). For the believer there is "no condemnation" (Rom. 8:1), because Christ was condemned in his stead—the "chastisement of our peace" was upon Him. But the unbeliever is "condemned already." By nature he is a "child of wrath" (Eph. 2:3), not corruption merely. He enters this world with the curse of a sin-hating God upon him. If he hears the Gospel and receives not Christ he incurs a new and increased condemnation through his unbelief. How emphatically this proves that the sinner is responsible for his unbelief!
"And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil" (John 3:19). Here is the cause of man’s unbelief: he loves the darkness, and therefore hates the light. What a proof of his depravity! It is not only that men are in the dark, but they love the darkness—they prefer ignorance, error, superstition, to the light of truth. And the reason why they love the darkness and hate the light is because their deeds are evil.
"For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God" (John 3:20, 21). Here is the final test. "Every one that doeth (practices) evil hateth the light, neither cometh to the light," and why?—"lest his deeds should be reproved." That is why men refuse to read the Scriptures. God’s Word would condemn them. On the other hand, "he that doeth truth," which describes what is characteristic of every believer, "cometh to the light"—note the perfect tense—he comes again and again to the light of God’s Word. And for what purpose? To learn God’s mind, that he may cease doing the things which are displeasing to Him, and be occupied with that which is acceptable in His sight. Was not this the final word of Christ to Nicodemus, addressed to his conscience? This ruler of the Jews had come to Jesus "by night," as though his deeds would not bear the light!
For the benefit of those who would prepare for the next lesson we submit the following questions:
1. What does the "much water" teach? verse 23.
2. What was the real purpose of the Jews in coming to John and saying what is recorded in verse 26?
3. What is the meaning of verse 27?
4. What vitally important lesson for the Christian is taught in verse 29?
5. What is the meaning of verse 33?
6. What is meant by the last half of verse 34?
7. How does verse 35 bring out the Deity of Christ?
"For God sent not his Son into the world to condemn the world; but that the world through him might be saved" (John 3:17). This verse enlarges upon the beneficient nature and purpose of God’s love. Unselfish in its character—for love "seeketh not her own"—it ever desires the good of those unto whom it flows forth. When God sent His Son here it was not to "condemn the world," as we might have expected. There was every reason why the world should have been condemned. The heathen were in an even worse condition than the Jews. Outside the little land of Palestine, the knowledge of the true and living God had well nigh completely vanished from the earth. And where God is not known and loved, there is no love among men for their neighbors. In every Gentile nation idolatry and immorality were rampant. One has only to read the second half of Romans 1 to be made to marvel that God did not then sweep the earth with the besom of destruction, But no; He had other designs, gracious designs. God sent His Son into the world that the world through Him "might be saved." It is to be remarked that the word "might" here does not express any uncertainty. Instead it declares the purpose of God in the sending of His Son. In common speech the word "might" signifies a contingency. It is only another case of the vital importance of ignoring man’s dictionaries and the way he employs words, and turning to a concordance to see how the Holy Spirit uses each word in the Scriptures themselves. The word "might"—as a part of the verb—expresses design. When we are told that God sent His Son into the world that through Him "the world might be saved," it signifies that "through him the world should be saved," and this is how it is rendered in the R. V. For other instances we refer the reader to 1 Peter 3:18—"might bring us to God" implies no uncertainty whatever, but tells of the object to be accomplished. For further examples see Galatians 4:5; Titus 2:14; 2 Peter 1:4, etc., etc.
"He that believeth on him is not condemned: but he that believeth not is condemned already, because he has not believed in the name of the only begotten Son of God" (John 3:18). For the believer there is "no condemnation" (Rom. 8:1), because Christ was condemned in his stead—the "chastisement of our peace" was upon Him. But the unbeliever is "condemned already." By nature he is a "child of wrath" (Eph. 2:3), not corruption merely. He enters this world with the curse of a sin-hating God upon him. If he hears the Gospel and receives not Christ he incurs a new and increased condemnation through his unbelief. How emphatically this proves that the sinner is responsible for his unbelief!
"And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil" (John 3:19). Here is the cause of man’s unbelief: he loves the darkness, and therefore hates the light. What a proof of his depravity! It is not only that men are in the dark, but they love the darkness—they prefer ignorance, error, superstition, to the light of truth. And the reason why they love the darkness and hate the light is because their deeds are evil.
"For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God" (John 3:20, 21). Here is the final test. "Every one that doeth (practices) evil hateth the light, neither cometh to the light," and why?—"lest his deeds should be reproved." That is why men refuse to read the Scriptures. God’s Word would condemn them. On the other hand, "he that doeth truth," which describes what is characteristic of every believer, "cometh to the light"—note the perfect tense—he comes again and again to the light of God’s Word. And for what purpose? To learn God’s mind, that he may cease doing the things which are displeasing to Him, and be occupied with that which is acceptable in His sight. Was not this the final word of Christ to Nicodemus, addressed to his conscience? This ruler of the Jews had come to Jesus "by night," as though his deeds would not bear the light!
For the benefit of those who would prepare for the next lesson we submit the following questions:
1. What does the "much water" teach? verse 23.
2. What was the real purpose of the Jews in coming to John and saying what is recorded in verse 26?
3. What is the meaning of verse 27?
4. What vitally important lesson for the Christian is taught in verse 29?
5. What is the meaning of verse 33?
6. What is meant by the last half of verse 34?
7. How does verse 35 bring out the Deity of Christ?
Saturday, November 13, 2010
The Joy of Jesus is God The Father
God is the Father of all men naturally, being their Creator. "Have we not all one Father? hath not one God created us?" (Mal. 2:10). "But now, O Lord, Thou art our Father; we are the clay, and Thou our Potter; and we all are the work of Thy hand" (Isa. 64:8). The fact that such verses have been grossly perverted by some holding erroneous views on "the universal fatherhood of God and brotherhood of man," must not cause us to utterly repudiate them. It is our privilege to assure the most ungodly and abandoned that, if they will but throw down the weapons of their warfare and do as the prodigal did, there is a loving Father ready to welcome them. If He hears the cries of the ravens (Ps. 147:9), will He turn a deaf ear to the requests of a rational creature? Simon Magus, while still "in the gall of bitterness, and in the bond of iniquity," was directed by an apostle to repent of his wickedness and to pray to God (Acts 8:22, 23).
Friday, November 12, 2010
The Joy of Jesus is Love
I pray that out of his glorious riches he may strengthen you with power through his Spirit in your inner being, so that Christ may dwell in your hearts through faith. And I pray that you, being rooted and established in love, may have power, together with all the saints, to grasp how wide and long and high and deep is the love of Christ, and to know this love that surpasses knowledge -- that you may be filled to the measure of all the fullness of God.
Ephesians 3:16-19
Ephesians 3:16-19
Thursday, August 26, 2010
Christian Education from the Joy of Jesus Today
Prayer; Dear God in Christ Jesus we praise thee. Glory to god always. Bless us today Lord with Your Grace. We Love You lord ad thank You Lord for all that You have done in Christ Jesus. We pray for all people.Glory to God in the highest. in Jesus name we pray...
Today's Lesson: Upheld by God (Acts 28:16-25, 28-31)
(Note: The italicized words in this lesson may be used as discussion questions.)
Several years ago, I traveled to Mexico on a short-term mission trip. I had no idea what to expect when I got there. I found myself living in a foreign country where I was unable to read or speak the language, or understand the culture, but I knew I would be there for about a week to construct a home for a needy family. This experience, and several others, taught me the importance of relying upon God in unknown situations.
(Have you ever visited a foreign land? If so, where did you go? What was your experience like? What were some of the cultural differences?)
In today’s text, Paul preaches in Rome. Imagine what it must have been like to live in Rome during the first century. Imagine the crowds, spectacles, and events Paul may have witnessed or heard about. Consider how Paul, a man from a foreign land with different beliefs, endured in the midst of this city. In what ways did God uphold Paul? In what ways does God uphold us? God upholds us . . . .
Wherever We Go (Acts 28:16-20)
Notice verse 16, “When we got to Rome.” Paul traveled from somewhere. Paul had a starting point on his way to Rome. Later in verse 17, Paul says, “I was arrested in Jerusalem.” Paul’s journey to Rome originated in Jerusalem. From Jerusalem to Rome, God upheld Paul to proclaim the message about Jesus.
People today can travel across countries in only a few hours. If we board a plane in New York City in the morning, we can arrive in Los Angeles by lunchtime. And we can carry “the hope” of Jesus Christ wherever we go. Think about the last place you carried the message of Jesus. Did you take that message home, to work, to the neighbor down the street, or even to a different culture?
(Where can you proclaim the message of Jesus? Do we need to travel to some land far away? Why or why not?)
Whenever We Speak (Acts 28:21-25)
Upon arriving in Rome, Paul sent word that he wanted to meet and speak with the leaders of the Jews. A date was set, and a few days later, Paul proclaimed the message of Jesus from morning till evening. The Greek words used for “from morning till evening” in this text are proi heos hespera, which mean from “the fourth watch of the night, from 3 o’clock in the morning until 6 o’clock approximately” to “evening or eventide.” Paul spoke, taught, and explained things for a very long time.
Perhaps we should be ready to proclaim the message whenever we may need too. If it requires us to get up early and meet someone for breakfast instead of rushing off to work, then we should set aside the time to do so. If it requires us to stay awake a little longer, we should make that small sacrifice and be willing to talk to that person about Jesus. When was the last time you set aside time to speak with someone about Jesus?
(Do you like to get up early? Do you like to stay up late? Why should we set aside time to speak to someone about Jesus?)
Whomever We Speak To (Acts 28:28-31)
After speaking to the Jews, Paul declared, “Therefore I want you to know that God’s salvation has been sent to the Gentiles, and they will listen!” (v. 28). Paul realized the message of Jesus wasn’t just for the Jews, but for everyone. Paul knew that all people, including whoever we speak to, needed to hear this message.
(Why is the message of Jesus not limited to people who look like us, speak like us, and think like we think? What kinds of people are so “different” that you would have trouble sharing Jesus with them?
Perhaps, we should pray that we will teach about Jesus boldly and without hindrance. Will you talk about Jesus wherever you go, whenever you speak, and to whomever you speak with?
(Why would you pray to teach about Jesus boldly and without hindrance?)
________
*All Scripture references are from the New International Version, unless otherwise indicated.
HOME DAILY BIBLE READINGS
Aug. 23: Acts 9:23-30
Aug. 24: Psalm 46
Aug. 25: Psalm 121
Aug. 26: Psalm 119:114-117
Aug. 27: Acts 28:1-15
Aug. 28: Philippians 4:15-20
Aug. 29: Acts 28:16-25a, 28-31
Give and share The Joy of Jesus Today... Gob Bless You.
Today's Lesson: Upheld by God (Acts 28:16-25, 28-31)
(Note: The italicized words in this lesson may be used as discussion questions.)
Several years ago, I traveled to Mexico on a short-term mission trip. I had no idea what to expect when I got there. I found myself living in a foreign country where I was unable to read or speak the language, or understand the culture, but I knew I would be there for about a week to construct a home for a needy family. This experience, and several others, taught me the importance of relying upon God in unknown situations.
(Have you ever visited a foreign land? If so, where did you go? What was your experience like? What were some of the cultural differences?)
In today’s text, Paul preaches in Rome. Imagine what it must have been like to live in Rome during the first century. Imagine the crowds, spectacles, and events Paul may have witnessed or heard about. Consider how Paul, a man from a foreign land with different beliefs, endured in the midst of this city. In what ways did God uphold Paul? In what ways does God uphold us? God upholds us . . . .
Wherever We Go (Acts 28:16-20)
Notice verse 16, “When we got to Rome.” Paul traveled from somewhere. Paul had a starting point on his way to Rome. Later in verse 17, Paul says, “I was arrested in Jerusalem.” Paul’s journey to Rome originated in Jerusalem. From Jerusalem to Rome, God upheld Paul to proclaim the message about Jesus.
People today can travel across countries in only a few hours. If we board a plane in New York City in the morning, we can arrive in Los Angeles by lunchtime. And we can carry “the hope” of Jesus Christ wherever we go. Think about the last place you carried the message of Jesus. Did you take that message home, to work, to the neighbor down the street, or even to a different culture?
(Where can you proclaim the message of Jesus? Do we need to travel to some land far away? Why or why not?)
Whenever We Speak (Acts 28:21-25)
Upon arriving in Rome, Paul sent word that he wanted to meet and speak with the leaders of the Jews. A date was set, and a few days later, Paul proclaimed the message of Jesus from morning till evening. The Greek words used for “from morning till evening” in this text are proi heos hespera, which mean from “the fourth watch of the night, from 3 o’clock in the morning until 6 o’clock approximately” to “evening or eventide.” Paul spoke, taught, and explained things for a very long time.
Perhaps we should be ready to proclaim the message whenever we may need too. If it requires us to get up early and meet someone for breakfast instead of rushing off to work, then we should set aside the time to do so. If it requires us to stay awake a little longer, we should make that small sacrifice and be willing to talk to that person about Jesus. When was the last time you set aside time to speak with someone about Jesus?
(Do you like to get up early? Do you like to stay up late? Why should we set aside time to speak to someone about Jesus?)
Whomever We Speak To (Acts 28:28-31)
After speaking to the Jews, Paul declared, “Therefore I want you to know that God’s salvation has been sent to the Gentiles, and they will listen!” (v. 28). Paul realized the message of Jesus wasn’t just for the Jews, but for everyone. Paul knew that all people, including whoever we speak to, needed to hear this message.
(Why is the message of Jesus not limited to people who look like us, speak like us, and think like we think? What kinds of people are so “different” that you would have trouble sharing Jesus with them?
Perhaps, we should pray that we will teach about Jesus boldly and without hindrance. Will you talk about Jesus wherever you go, whenever you speak, and to whomever you speak with?
(Why would you pray to teach about Jesus boldly and without hindrance?)
________
*All Scripture references are from the New International Version, unless otherwise indicated.
HOME DAILY BIBLE READINGS
Aug. 23: Acts 9:23-30
Aug. 24: Psalm 46
Aug. 25: Psalm 121
Aug. 26: Psalm 119:114-117
Aug. 27: Acts 28:1-15
Aug. 28: Philippians 4:15-20
Aug. 29: Acts 28:16-25a, 28-31
Give and share The Joy of Jesus Today... Gob Bless You.
Wednesday, August 25, 2010
Bible Study: Walk in Love with The Joy of Jesus
Prayer: Dear God Father of The Lord Jesus Christ we Praise Your Holy Name. A-men...
Bible Study: Walk in Love
Bible study on love.
The phrase "walk in love" expresses our entire relationship with God and mankind (Matt. 22:37-40).
Paul says: "Therefore be followers of God as dear children. And walk in love, as Christ also has loved us and given Himself for us, an offering and a sacrifice to God for a sweet-smelling aroma" (Eph. 5:1-2).
Those who love God are followers (imitators) of God as His dear (beloved, dearly loved) children. The phrase as beloved children denotes that we are following God because of His love for us. And because God loved us, we love Him (1 Jn. 4:19). Therefore we imitate Him as dear children.
Now take a moment and think about God. Think about His goodness and mercy toward mankind. Think about His kindness, love, and grace. Think about His love to give Jesus as a sacrifice for our sins. And think about Jesus' love for us to die on the cross. To imitate God is to be like God thus to love (Matt. 5:43f) - God is love (1 Jn. 4:16). Jesus left an example for us (1 Pet. 2:2) and Paul commands us to imitate him as he imitates Christ (1 Cor. 11:1) whereby we imitate God.
And note that we are to love as children. Think about the trusting love a young child has for his parents. John says that we are either children of God or children of the devil (1 Jn. 3:10). Those who are children of the devil are children of wrath (Eph. 2:3) but the children of God are children of light (Eph. 5:8) being the ones saved by grace through faith and created in Christ (Eph. 2:8-10).
Jesus is our example of walking in love. He emptied Himself to come to earth in the form of a servant and in the likeness of man was obedient even to the point of death on the cross (Phil. 2:5f). Love is giving one's self as a servant in obedience to God which is an offering and sacrifice to Him. We must be a living sacrifice to God (Rom. 12:1) as we serve Him by faith (Heb. 11:4) in offering the sacrifice of praise to Him, giving thanks to His name, and sharing (Heb. 13:15-16). Therefore the church offers up spiritual sacrifices acceptable to God through Jesus (1 Pet. 2:5).
The result of a sacrificial walk in love is a sweet-smelling aroma to God. But note that what is sweet-smelling to God is not necessarily sweet-smelling to the world. As burning flesh of Old Testament sacrifices were horrible-smelling to men it was sweet-smelling to God when performed by faith. Therefore, we cannot rely on the judgments of men as to what is sweet-smelling and thus pleasing to God. We cannot allow ourselves to be deceived by those teaching human doctrines (Eph. 5:6-7; Col. 2) nor may we be partakers with them in evil deeds.
We have a grave responsibility to walk in love. A walk in love is not dictated by the doctrines and emotions of men but by God thus imitating Him.
Are you walking in love as a beloved child of God?
Note: Give and Share The Joy of Jesus today. Leave a comment to express your love and joy to the world...
Bible Study: Walk in Love
Bible study on love.
The phrase "walk in love" expresses our entire relationship with God and mankind (Matt. 22:37-40).
Paul says: "Therefore be followers of God as dear children. And walk in love, as Christ also has loved us and given Himself for us, an offering and a sacrifice to God for a sweet-smelling aroma" (Eph. 5:1-2).
Those who love God are followers (imitators) of God as His dear (beloved, dearly loved) children. The phrase as beloved children denotes that we are following God because of His love for us. And because God loved us, we love Him (1 Jn. 4:19). Therefore we imitate Him as dear children.
Now take a moment and think about God. Think about His goodness and mercy toward mankind. Think about His kindness, love, and grace. Think about His love to give Jesus as a sacrifice for our sins. And think about Jesus' love for us to die on the cross. To imitate God is to be like God thus to love (Matt. 5:43f) - God is love (1 Jn. 4:16). Jesus left an example for us (1 Pet. 2:2) and Paul commands us to imitate him as he imitates Christ (1 Cor. 11:1) whereby we imitate God.
And note that we are to love as children. Think about the trusting love a young child has for his parents. John says that we are either children of God or children of the devil (1 Jn. 3:10). Those who are children of the devil are children of wrath (Eph. 2:3) but the children of God are children of light (Eph. 5:8) being the ones saved by grace through faith and created in Christ (Eph. 2:8-10).
Jesus is our example of walking in love. He emptied Himself to come to earth in the form of a servant and in the likeness of man was obedient even to the point of death on the cross (Phil. 2:5f). Love is giving one's self as a servant in obedience to God which is an offering and sacrifice to Him. We must be a living sacrifice to God (Rom. 12:1) as we serve Him by faith (Heb. 11:4) in offering the sacrifice of praise to Him, giving thanks to His name, and sharing (Heb. 13:15-16). Therefore the church offers up spiritual sacrifices acceptable to God through Jesus (1 Pet. 2:5).
The result of a sacrificial walk in love is a sweet-smelling aroma to God. But note that what is sweet-smelling to God is not necessarily sweet-smelling to the world. As burning flesh of Old Testament sacrifices were horrible-smelling to men it was sweet-smelling to God when performed by faith. Therefore, we cannot rely on the judgments of men as to what is sweet-smelling and thus pleasing to God. We cannot allow ourselves to be deceived by those teaching human doctrines (Eph. 5:6-7; Col. 2) nor may we be partakers with them in evil deeds.
We have a grave responsibility to walk in love. A walk in love is not dictated by the doctrines and emotions of men but by God thus imitating Him.
Are you walking in love as a beloved child of God?
Note: Give and Share The Joy of Jesus today. Leave a comment to express your love and joy to the world...
Thursday, August 12, 2010
The Great and Powerful Secret
The Blood of Jesus is Powerful/ The Joy of Jesus is LOVE
Blood of Jesus - What does it mean?
The blood of Jesus is the foundation of redemption. Jesus Christ died on the cross, shedding His blood, (and was then resurrected) as the only acceptable payment for our sins. The disciple Peter wrote in 1 Peter 1:18-19, “For you know that God paid a ransom to save you from the empty life you inherited from your ancestors. And the ransom he paid was not mere gold or silver. He paid for you with the precious lifeblood of Christ, the sinless, spotless Lamb of God.” The Blood of Jesus Christ is absolutely the most precious thing God has offered us.
Every human born has sinned against God and fallen short of His standard (Romans 3:23). We do not and cannot earn salvation by keeping the Old Testament Law or by simply being a good person. We will fail every time; it is in our nature to sin. It is only through God sacrificing His Son Jesus in our place, that we can acquire complete forgiveness. We can all attain this by accepting Jesus as our Savior, and accepting that He shed His blood to atone for the sins of all who repent. The act of communion does not save us, but we honor this wonderful gift from God with communion as a way to remember His sacrifice.
Blood of Jesus - Why is this required?
In the Old Testament (after Adam’s original sin), God accepted the death of an animal as a substitute for the sinner. The animal’s shed blood was proof that that one life had to be given for another. Life is precious and God places great value on each one of His created beings. This agreement demonstrated that, while blood symbolized death, it also showed that a life was spared. However, this was a temporary covenant. This blood needed to be repeated daily and yearly.
God would later send His only Son providing a new covenant, or New Testament through Jesus Christ. Jesus would die in the place of all sinners. His sacrifice fulfilled completely what the Old Testament covenant meant to. His blood would remove the sins of the world for all who put their faith in Him. This sacrifice would never have to be repeated; it is an eternal covenant.
John the Baptist called Jesus the “Lamb of God, who takes away the sins of the world” (John 1:29) The Lamb of course, referenced the unblemished animal sacrifice of old. There are many references to sacrificial offerings in the Old Testament. One that may be most familiar is the sprinkling of blood on the Hebrew doorposts when they were held in bondage by the Pharaoh of Egypt. This act provided God’s protection as His curse of the death angel passed through the streets. This curse was just one that God sent down on Pharaoh, moving him to release these Hebrew slaves.
The event was then commemorated in the Hebrew Feast of Passover. It is now recognized as a “type” or foreshadowing of the blood of Jesus. The blood is a powerful, freeing, and protecting provision from God. As one Christian hymn says, “There is power, power, wonder-working power in the precious blood of the Lamb.” If you have asked Jesus to be Lord of your life, then you too have applied the blood of the Lamb on the doorposts of your heart. He is covering your heart, and your life with his protection and ever-lasting forgiveness of sin.
Blood of Jesus - How is this possible?
It is possible for everyone to have the protection and forgiveness that the blood of Jesus provides. Regardless of what sins and offenses we have committed against God, He offers this gift to each of us. John 3:17 tells us that Jesus didn’t come to condemn us but to save us.
It is not enough to say we believe in God or know about Him. We must want know Him personally and accept the sacrifice of His Son, Jesus, to receive it. The Bible, God’s Holy Word, says that no one can enter heaven or get to the Father except through the Son (John 14:6) And in John 6:40, Jesus says that all who believe in Him will receive everlasting life -- with Him! We are only asked to believe (have faith), repent (turn from sin), receive (salvation through Jesus), confess Him, and transfer ownership of our lives to Him. If you have never asked Jesus into your life, won’t you ask Him now?
The Joy of Jesus needs you in Jesus name to share our love around the world. Do give love to The Joy of Jesus.....
Blood of Jesus - What does it mean?
The blood of Jesus is the foundation of redemption. Jesus Christ died on the cross, shedding His blood, (and was then resurrected) as the only acceptable payment for our sins. The disciple Peter wrote in 1 Peter 1:18-19, “For you know that God paid a ransom to save you from the empty life you inherited from your ancestors. And the ransom he paid was not mere gold or silver. He paid for you with the precious lifeblood of Christ, the sinless, spotless Lamb of God.” The Blood of Jesus Christ is absolutely the most precious thing God has offered us.
Every human born has sinned against God and fallen short of His standard (Romans 3:23). We do not and cannot earn salvation by keeping the Old Testament Law or by simply being a good person. We will fail every time; it is in our nature to sin. It is only through God sacrificing His Son Jesus in our place, that we can acquire complete forgiveness. We can all attain this by accepting Jesus as our Savior, and accepting that He shed His blood to atone for the sins of all who repent. The act of communion does not save us, but we honor this wonderful gift from God with communion as a way to remember His sacrifice.
Blood of Jesus - Why is this required?
In the Old Testament (after Adam’s original sin), God accepted the death of an animal as a substitute for the sinner. The animal’s shed blood was proof that that one life had to be given for another. Life is precious and God places great value on each one of His created beings. This agreement demonstrated that, while blood symbolized death, it also showed that a life was spared. However, this was a temporary covenant. This blood needed to be repeated daily and yearly.
God would later send His only Son providing a new covenant, or New Testament through Jesus Christ. Jesus would die in the place of all sinners. His sacrifice fulfilled completely what the Old Testament covenant meant to. His blood would remove the sins of the world for all who put their faith in Him. This sacrifice would never have to be repeated; it is an eternal covenant.
John the Baptist called Jesus the “Lamb of God, who takes away the sins of the world” (John 1:29) The Lamb of course, referenced the unblemished animal sacrifice of old. There are many references to sacrificial offerings in the Old Testament. One that may be most familiar is the sprinkling of blood on the Hebrew doorposts when they were held in bondage by the Pharaoh of Egypt. This act provided God’s protection as His curse of the death angel passed through the streets. This curse was just one that God sent down on Pharaoh, moving him to release these Hebrew slaves.
The event was then commemorated in the Hebrew Feast of Passover. It is now recognized as a “type” or foreshadowing of the blood of Jesus. The blood is a powerful, freeing, and protecting provision from God. As one Christian hymn says, “There is power, power, wonder-working power in the precious blood of the Lamb.” If you have asked Jesus to be Lord of your life, then you too have applied the blood of the Lamb on the doorposts of your heart. He is covering your heart, and your life with his protection and ever-lasting forgiveness of sin.
Blood of Jesus - How is this possible?
It is possible for everyone to have the protection and forgiveness that the blood of Jesus provides. Regardless of what sins and offenses we have committed against God, He offers this gift to each of us. John 3:17 tells us that Jesus didn’t come to condemn us but to save us.
It is not enough to say we believe in God or know about Him. We must want know Him personally and accept the sacrifice of His Son, Jesus, to receive it. The Bible, God’s Holy Word, says that no one can enter heaven or get to the Father except through the Son (John 14:6) And in John 6:40, Jesus says that all who believe in Him will receive everlasting life -- with Him! We are only asked to believe (have faith), repent (turn from sin), receive (salvation through Jesus), confess Him, and transfer ownership of our lives to Him. If you have never asked Jesus into your life, won’t you ask Him now?
The Joy of Jesus needs you in Jesus name to share our love around the world. Do give love to The Joy of Jesus.....
Wednesday, August 11, 2010
Bible Study: The Rich Young Ruler
Commentary: Dr. James A. Lee;
We are facing some rather difficult choices today in terms of how to handle there social-economic times. Our only true resource is The Bible. We pray for you and ask in the name of Jesus that you accept our lessons with an open mind. We pray that you share our joy with your contacts as well. The Joy of Jesus does indeed Love you and God bless you for your visit.
Lesson: The Rich Young Ruler (Luke 18:18-23)
Luke 18:18-23 (with the context of vss. 24-30 also)
[18] A certain ruler asked him, "Good teacher, what must I do to inherit eternal life?"
[19] "Why do you call me good?" Jesus answered. "No one is good -- except God alone. [20] You know the commandments: 'Do not commit adultery, do not murder, do not steal, do not give false testimony, honor your father and mother.'"
[21] "All these I have kept since I was a boy," he said.
[22] When Jesus heard this, he said to him, "You still lack one thing. Sell everything you have and give to the poor, and you will have treasure in heaven. Then come, follow me."
[23] When he heard this, he became very sad, because he was a man of great wealth.
[24] Jesus looked at him and said, "How hard it is for the rich to enter the kingdom of God! [25] Indeed, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God."
[26] Those who heard this asked, "Who then can be saved?"
[27] Jesus replied, "What is impossible with men is possible with God."
[28] Peter said to him, "We have left all we had to follow you!"
[29] "I tell you the truth," Jesus said to them, "no one who has left home or wife or brothers or parents or children for the sake of the kingdom of God [30] will fail to receive many times as much in this age and, in the age to come, eternal life."
Exposition
This passage is a troubling one. It was troubling for the disciples, for the wealthy young ruler, and for us. It seems too radical, too abrupt, too ... well, too immoderate to suit our tastes. But it's easy to miss the truth when it is delivered in moderation. The truth, however, can be unmistakable when delivered unvarnished, undiluted. And that kind of powerful truth-telling Jesus is known for.
Luke places this event in the midst of a series of incidents and parables designed to indicate the character of discipleship. All the Gospel-writers place it near the end of Jesus' public ministry, and Mark supplies a bit of the context: "As Jesus started on his way, a man ran up to him and fell on his knees before him" (Mark 10:17a).
Jesus is about to leave the town. It is the man's last chance to ask his question, to meet Jesus face-to-face. And so he runs up to him and falls on his knees before him. It is a picture of urgency and earnestness and humility.
Profile of the Rich Young Ruler (18:1
"A certain ruler asked him, 'Good teacher, what must I do to inherit eternal life?' " (18:18)
The word translated "ruler" is Greek archon, "generally, one who has administrative authority, 'leader, official.' " It is used of various Jewish leaders, including those in charge of a synagogue and members of the Sanhedrin.[1]
Matthew's account (19:22) adds another detail and refers to the ruler as a "young man," Greek neaniskos, "a relatively young man, 'youth, young man' (from about the 24th to the 40th year)."[2] Luke 18:23 tells us "he was a man of great wealth." "Wealth" is Greek plousios, "pertaining to having an abundance of earthly possessions that exceeds normal experience, 'rich, wealthy.' "[3] The adjective "great" translates Greek sphodra, "a very high point on a scale of extent, 'very (much), extremely, greatly.' "[4]
And so we have an earnest young man, wealthy -- very wealthy, indeed -- and probably because of his wealth and earnestness about spiritual matters, a person entrusted with governance in the synagogue, a ruler, a respected person in the community.
And in his fine robes, immaculately groomed, he is kneeling in the dirt of the roadside at the edge of town, with a burning question on his heart.
Inheriting Eternal Life (18:18b)
"A certain ruler asked him, 'Good teacher, what must I do to inherit eternal life?' " (18:18)
Most of the wealthy, religious people who asked Jesus public questions were trying to trick him into some imprudent statement -- "Should we pay taxes to Caesar?" (Luke 20:22). "Why do your disciples pluck grain on the Sabbath?" (Luke 6:2). "This lady was caught in the very act of adultery. Shouldn't we stone her as Moses directed?" (John 8:4). But this man's question was no trick. It was a sincere question to which he needed to know the answer -- how to inherit eternal life.
The word translated "inherit" is Greek kleronomeo, "acquire, obtain, come into possession of something, 'inherit.' "[5]
The question tells us several things about the young man:
1. He must be feeling inadequate in his spiritual preparation somehow or he probably wouldn't ask the question.
2. He sides with the Pharisees rather than the Sadducees (another religious party in First Century Judaism) because the Sadducees didn't believe in life after death, and this question clearly implies that he does.
3. He believes that eternal life is something that one earns or merits by what he does.
Ask the common man or woman in your community and you'll probably come up with a similar belief. You go to heaven if you do good. You go to hell if you do bad things. Well, only VERY bad things. Eternal life is a reward for what you do on earth. That's what people tell you.
The young man's question betrays both his superficial understanding of inheriting eternal life, and his superficial understanding of a person's ability to do good deeds that are pure, unmixed by ulterior motives. The Prophet Isaiah scathing words 750 years before -- "all our righteous acts are like filthy rags" (Isaiah 64:6) -- have somehow escaped the young man. :
Notice that in the brief scope of a few verses salvation is spoken of in various terms and figures: "eternal life" (18:18, 30), "treasure in heaven" (18:22), "entering the Kingdom of God" (18:24, 29), and "being saved" (18:26).
No One Is Good -- Except God Alone (18:19)
And so, in this sincere young man's superficial way, he addresses Jesus as "good teacher," a somewhat improper way to address a Rabbi. We don't see this expression elsewhere in Rabbinical literature until the Fourth Century. The word "good" in both verses 18 and 19 is Greek agathos, "pertaining to meeting a high standard of worth and merit, 'good.' "[6]
Jesus rebukes the young man concerning his careless address:
" 'Why do you call me good?' Jesus answered. 'No one is good -- except God alone.' " (18:19)
The young man can't understand anything else Jesus will tell him unless he grasps that our relative standards of goodness are much, much different than God's absolute goodness and God's standards of righteousness.
Some have felt that, by these words, Jesus is somehow denying his divinity. If Jesus had meant to do so he would have replied simply that he was a sinner. But Jesus' divinity isn't the issue. Jesus is calling the young man to reflect on his words. Jesus is trying to teach him. Perhaps Jesus is trying to prompt him to refelect on who Jesus is, too. As Jesus said to the woman at the well of Sychar, "If you knew ... who it is that asks you for a drink...." (John 4:10). But the man can't see, can't understand.
Comparisons to Jesus' Interview with Nicodemus
I can't help but recall another conversation Jesus has with an earnest Jewish ruler, Nicodemus, related for us in John's Gospel:
"Now there was a man of the Pharisees named Nicodemus, a member of the Jewish ruling council. He came to Jesus at night and said, 'Rabbi, we know you are a teacher who has come from God. For no one could perform the miraculous signs you are doing if God were not with him.'
"In reply Jesus declared, 'I tell you the truth, no one can see the kingdom of God unless he is born again.' " (John 3:1-3)
I notice three points of comparison:
1. The ruler greets Jesus with gracious praise.
2. Jesus' response is not the expected gracious reply, but seemingly off-the-wall, jarring, and unanticipated.
3. Lack of spiritual understanding.
Jesus doesn't exchange pleasantries with these men. He comes right to the point, he teaches, but in a completely unexpected way. In both cases these rulers are hungry for spiritual guidance. But they need to abandon some dangerous presuppositions about their state before God before they are able to understand any further truth.
Keeping the Commandments (18:20-21)
After pointing out the young man's inadequate understanding of "goodness," Jesus proceeds to inquire more of this man's -- and his culture's -- measure of righteousness.
"You know the commandments: 'Do not commit adultery, do not murder, do not steal, do not give false testimony, honor your father and mother.'
'All these I have kept since I was a boy,' he said." (18:20-21)
The verb "kept" is Greek phulasso, "to continue to keep a law or commandment from being broken, 'observe, follow.' "[7] The commandments Jesus mentions all relate to the man's relationships with other people. Jesus will approach in another manner commandments that relate to God.
The young man's response is immediate: "All these I have kept since I was a boy" (18:21), and his answer should not surprise us. The rabbis held that the law could indeed be kept in its entirety. This might be true if you were defining the commandments as the Pharisees did, but we know from the Sermon on the Mount (Matthew 5:17-48) that Jesus' view of keeping these commandments goes far beyond the legalistic interpretations of his time. In the Sermon on the Mount Jesus relates murder to its root in anger and adultery to its root in lust.
Sell Everything, Give to the Poor (18:22a)
The young man has kept all the commandments, but still senses a lack, an incompleteness, or else he wouldn't have come to Jesus in the first place. Now Jesus speaks to the young man's point of need:
"When Jesus heard this, he said to him, 'You still lack one thing. Sell everything you have and give to the poor, and you will have treasure in heaven. Then come, follow me.' " (18:22)
Jesus affirms the young man's sense of need. The word translated "lack" is Greek leipo, "to be deficient in something that ought to be present for whatever reason, 'lack.' "[8]
But Jesus' prescription is unpalatable -- to the young man and to us. "Sell everything" and give the proceeds to the poor. The word translated "give" is Greek diadidomi, "apportion among various parties, 'distribute, give.' "[9]
If the man does this, Jesus assures him, he will have treasure in heaven. "Treasure" is Greek thesauros, "that which is stored up, 'treasure.' "[10] It is an ironic exchange that Jesus proposes -- exchanging fabulous wealth here on earth for fabulous wealth in the Kingdom of God. Many in history have tried to buy their way into God's good graces -- many of the world's beautiful cathedrals, temples, and mosques are inscribed with the names of generous benefactors. But Jesus is not proposing buying anything or doing anything glorious. He isn't proposing a massive contribution to the Jesus Christ Evangelistic Association that will spread the Gospel in perpetuity.
Jesus proposes the man selling all his property and giving the proceeds to those who are least able to reciprocate -- the poor. St. James is right when he characterizes true religion: "Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world" (James 1:27).
How Money Corrupts
The truth is that money itself has a way of polluting us, that is, tempting us to compromise our values in order to gain and retain it. "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 6:10).
Recently, Jesus has taught his disciples about the importance of faithfulness with regard to money: "No servant can serve two masters. Either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve both God and Money" (Luke 16:13). Now his disciples have an object lesson to learn from -- an actual rich man, fabulously wealthy. Can he -- will he -- become a disciple?
Money, however, isn't the only thing that Jesus asks the young man to give up:
* Possessions, what money will buy, the accouterments of wealth. A new car, a nice house, a membership in the country club, and fashionable clothing.
* Status and influence that wealth affords. People make way for the wealthy, hoping that some of that wealth might rub off on them. At the very least, people kowtow to the wealthy to keep from becoming their enemies.
* Power. Wealth is power. It buys influence. It buys others who will now let the wealthy have their own way.
* Community leadership. The man isn't very likely to continue as a respected ruler without his wealth. If he gives up his wealth he will be misunderstood and resented by the other influential people in his community. No, he won't be a ruler for long.
* Family. The young man probably comes from a wealthy family. But if he disposes of a huge chunk of the family wealth, will his siblings understand and accept it? Will his wife and family? His father or mother if they are still living?
How often have you been tempted to do things that were wrong or unethical or self-serving because of the lure of money, even a little bit of money? Money must either be controlled or it will control us. It is a sad thing when our possessions begin to possess us!
Why Jesus' Words Upset Us
But Jesus' words don't just upset the rich young ruler. They also upset us. As a pastor I have heard many times the response to this passage: "That doesn't mean everyone should sell what they have, does it? If everyone did that it would result in chaos."
Obviously. But why are we even worried with the question? Do we, too, feel possessive of what we have? Do we fear that Jesus may require us to do something that would cost us too much? What are we afraid of? And why do we fear?
We fear because we sense that we are not fully surrendered, that's why. Jesus' words to the rich young ruler are quite consistent with what he has been saying to his disciples throughout his journeys:
"If anyone comes to me and does not hate his father and mother, his wife and children, his brothers and sisters -- yes, even his own life -- he cannot be my disciple. And anyone who does not carry his cross and follow me cannot be my disciple" (Luke 14:26-27).
"In the same way, any of you who does not give up everything he has cannot be my disciple." (Luke 14:33)
"The kingdom of heaven is like treasure hidden in a field. When a man found it, he hid it again, and then in his joy went and sold all he had and bought that field. Again, the kingdom of heaven is like a merchant looking for fine pearls. When he found one of great value, he went away and sold everything he had and bought it" (Matthew 13:44-46).
"For whoever wants to save his life will lose it, but whoever loses his life for me will save it" (Luke 9:24).
"Whoever tries to keep his life will lose it, and whoever loses his life will preserve it" (Luke 17:33)
Then Come, Follow Me (18:22b)
The story of the rich young ruler exposes a raw nerve in us that causes a reaction. But disposing of wealth was not all that Jesus asked the man to do.
"When Jesus heard this, he said to him, 'You still lack one thing. Sell everything you have and give to the poor, and you will have treasure in heaven. Then come, follow me.' " (18:22)
He concludes with two commands. "Come" is Greek deuro, an adverb functioning as an interjection, "here, (come) here, come!"[11] The word "follow" is the characteristic word of discipleship, Greek akoloutheo, "' follow,' figuratively, to follow someone as a disciple, 'be a disciple, follow.' "[12]
However, I don't think that the following Jesus invites this man to do is just figurative. Jesus looked at this man and loved him (Mark 10:21). I think he is inviting the rich young man to join him on his journeys, to become one of the disciples who enjoy the immense and unspeakable privilege of spending time with Jesus and learning from him on a day-by-day basis. What a wonderful invitation!
But the invitation implicit to us is no less wonderful. We, too, are invited to come to Jesus, and then to follow him on a spiritual life journey. To enjoy his company, his presence. To be taught along the way by his Word and Spirit. To become part of his great extended family, the Body of Christ throughout the world. And to be filled with hope in the closing days of our journey as we know his promises and feel his comfort with us.
"Come, follow me," is the invitation Jesus extends to you and me.
He Became Very Sad (18:23)
But this radical call to discipleship is too much for the rich young ruler.
"When he heard this, he became very sad, because he was a man of great wealth." (18:23)
The word translated "sad" is Greek perilupos, "very sad, deeply grieved."[13] Matthew and Mark note that the man went away sorrowful. Jesus remains standing where he is, on the verge of continuing his journey. But the earnest and rich young ruler, his face stricken with grief ("the man's face fell," it says in Mark 10:22), rises from his knees. He averts his eyes from Jesus, as I see it, turns slowly, and moves away from the band of disciples.
He cannot go with them. He cannot go with Jesus, as much as he would love to. Because he loves one thing more, and he cannot leave that to serve God.
In a very real sense he has broken the first commandment: "You shall have no other gods before me" (Exodus 20:3). Nor can he obey the Shema which, as a devout Jew, he recites twice a day: "Hear, O Israel: The Lord our God, the Lord is one. Love the Lord your God with all your heart and with all your soul and with all your strength" (Deuteronomy 6:4).
Jesus has pierced the man's naivete, and has proved to him, and those who were privy to this conversation, that you cannot serve God and Money! "Either he will hate the one and love the other, or he will be devoted to the one and despise the other" (Luke 16:13). It is true. And for the young man, sadly true.
There is more -- Jesus comments on the rarity, the impossibility of the rich or anyone being saved. We'll examine that next week.
But the challenge for disciples remains. My dear friend, is there anything, any hindrance, that you are unwilling to give up to follow Jesus? You may not be wealthy, but if there is something you possess, or that possesses you, laying it down is a vital part of following the Master. He must have your all. And he calls gently to you: "Come, follow me."
Prayer
Dear Father, Jesus' words have a way of piercing our hearts and defenses we have built up against you and doing things your way. Make us tender-hearted. Gently expose the reservations of our hearts, as you did for that wealthy young man those many centuries ago. But give us grace to be able to obey you, the Great Physician, who alone can heal our corrupt and deceitful hearts, and make us whole. Forgive us, O Lord, for clinging to the remnants of a life independent of you, and make us wholly yours. In Jesus' name, we pray. Amen.
Key Verse
"You still lack one thing. Sell everything you have and give to the poor, and you will have treasure in heaven. Then come, follow me." (Luke 18:22)
Questions
All lessons now compiled as a 1,025-page book. Get your copy for easy reference.
1. What does the scripture tell us about this man? What do we know about him from his words, his manner, and his actions? (Feel free to include parallels from Matthew and Mark in your profile of the man.)
2. What do we learn about Jesus from this encounter? What does this account tell us about him?
3. Why does Jesus challenge the man's seemingly innocent form of address: "Good teacher"? What is Jesus' point? Why does Jesus interrupt answering the man's question to make a big thing about something so small?
4. Why does Jesus tell him to sell all his possessions? Is this something Jesus requires of everyone? If not, why single out this man?
5. How are we to generalize about "selling all our possessions"? What application does this have to us?
6. Why did Jesus designate the poor to be the recipients of the man's wealth, do you think?
7. Could the man have followed Jesus without divesting himself of what he held dear? Can you? Can anyone?
The Joy of Jesus prays that God will touch your heart and bless you with The Love and Joy of Jesus in your life...
We are facing some rather difficult choices today in terms of how to handle there social-economic times. Our only true resource is The Bible. We pray for you and ask in the name of Jesus that you accept our lessons with an open mind. We pray that you share our joy with your contacts as well. The Joy of Jesus does indeed Love you and God bless you for your visit.
Lesson: The Rich Young Ruler (Luke 18:18-23)
Luke 18:18-23 (with the context of vss. 24-30 also)
[18] A certain ruler asked him, "Good teacher, what must I do to inherit eternal life?"
[19] "Why do you call me good?" Jesus answered. "No one is good -- except God alone. [20] You know the commandments: 'Do not commit adultery, do not murder, do not steal, do not give false testimony, honor your father and mother.'"
[21] "All these I have kept since I was a boy," he said.
[22] When Jesus heard this, he said to him, "You still lack one thing. Sell everything you have and give to the poor, and you will have treasure in heaven. Then come, follow me."
[23] When he heard this, he became very sad, because he was a man of great wealth.
[24] Jesus looked at him and said, "How hard it is for the rich to enter the kingdom of God! [25] Indeed, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God."
[26] Those who heard this asked, "Who then can be saved?"
[27] Jesus replied, "What is impossible with men is possible with God."
[28] Peter said to him, "We have left all we had to follow you!"
[29] "I tell you the truth," Jesus said to them, "no one who has left home or wife or brothers or parents or children for the sake of the kingdom of God [30] will fail to receive many times as much in this age and, in the age to come, eternal life."
Exposition
This passage is a troubling one. It was troubling for the disciples, for the wealthy young ruler, and for us. It seems too radical, too abrupt, too ... well, too immoderate to suit our tastes. But it's easy to miss the truth when it is delivered in moderation. The truth, however, can be unmistakable when delivered unvarnished, undiluted. And that kind of powerful truth-telling Jesus is known for.
Luke places this event in the midst of a series of incidents and parables designed to indicate the character of discipleship. All the Gospel-writers place it near the end of Jesus' public ministry, and Mark supplies a bit of the context: "As Jesus started on his way, a man ran up to him and fell on his knees before him" (Mark 10:17a).
Jesus is about to leave the town. It is the man's last chance to ask his question, to meet Jesus face-to-face. And so he runs up to him and falls on his knees before him. It is a picture of urgency and earnestness and humility.
Profile of the Rich Young Ruler (18:1
"A certain ruler asked him, 'Good teacher, what must I do to inherit eternal life?' " (18:18)
The word translated "ruler" is Greek archon, "generally, one who has administrative authority, 'leader, official.' " It is used of various Jewish leaders, including those in charge of a synagogue and members of the Sanhedrin.[1]
Matthew's account (19:22) adds another detail and refers to the ruler as a "young man," Greek neaniskos, "a relatively young man, 'youth, young man' (from about the 24th to the 40th year)."[2] Luke 18:23 tells us "he was a man of great wealth." "Wealth" is Greek plousios, "pertaining to having an abundance of earthly possessions that exceeds normal experience, 'rich, wealthy.' "[3] The adjective "great" translates Greek sphodra, "a very high point on a scale of extent, 'very (much), extremely, greatly.' "[4]
And so we have an earnest young man, wealthy -- very wealthy, indeed -- and probably because of his wealth and earnestness about spiritual matters, a person entrusted with governance in the synagogue, a ruler, a respected person in the community.
And in his fine robes, immaculately groomed, he is kneeling in the dirt of the roadside at the edge of town, with a burning question on his heart.
Inheriting Eternal Life (18:18b)
"A certain ruler asked him, 'Good teacher, what must I do to inherit eternal life?' " (18:18)
Most of the wealthy, religious people who asked Jesus public questions were trying to trick him into some imprudent statement -- "Should we pay taxes to Caesar?" (Luke 20:22). "Why do your disciples pluck grain on the Sabbath?" (Luke 6:2). "This lady was caught in the very act of adultery. Shouldn't we stone her as Moses directed?" (John 8:4). But this man's question was no trick. It was a sincere question to which he needed to know the answer -- how to inherit eternal life.
The word translated "inherit" is Greek kleronomeo, "acquire, obtain, come into possession of something, 'inherit.' "[5]
The question tells us several things about the young man:
1. He must be feeling inadequate in his spiritual preparation somehow or he probably wouldn't ask the question.
2. He sides with the Pharisees rather than the Sadducees (another religious party in First Century Judaism) because the Sadducees didn't believe in life after death, and this question clearly implies that he does.
3. He believes that eternal life is something that one earns or merits by what he does.
Ask the common man or woman in your community and you'll probably come up with a similar belief. You go to heaven if you do good. You go to hell if you do bad things. Well, only VERY bad things. Eternal life is a reward for what you do on earth. That's what people tell you.
The young man's question betrays both his superficial understanding of inheriting eternal life, and his superficial understanding of a person's ability to do good deeds that are pure, unmixed by ulterior motives. The Prophet Isaiah scathing words 750 years before -- "all our righteous acts are like filthy rags" (Isaiah 64:6) -- have somehow escaped the young man. :
Notice that in the brief scope of a few verses salvation is spoken of in various terms and figures: "eternal life" (18:18, 30), "treasure in heaven" (18:22), "entering the Kingdom of God" (18:24, 29), and "being saved" (18:26).
No One Is Good -- Except God Alone (18:19)
And so, in this sincere young man's superficial way, he addresses Jesus as "good teacher," a somewhat improper way to address a Rabbi. We don't see this expression elsewhere in Rabbinical literature until the Fourth Century. The word "good" in both verses 18 and 19 is Greek agathos, "pertaining to meeting a high standard of worth and merit, 'good.' "[6]
Jesus rebukes the young man concerning his careless address:
" 'Why do you call me good?' Jesus answered. 'No one is good -- except God alone.' " (18:19)
The young man can't understand anything else Jesus will tell him unless he grasps that our relative standards of goodness are much, much different than God's absolute goodness and God's standards of righteousness.
Some have felt that, by these words, Jesus is somehow denying his divinity. If Jesus had meant to do so he would have replied simply that he was a sinner. But Jesus' divinity isn't the issue. Jesus is calling the young man to reflect on his words. Jesus is trying to teach him. Perhaps Jesus is trying to prompt him to refelect on who Jesus is, too. As Jesus said to the woman at the well of Sychar, "If you knew ... who it is that asks you for a drink...." (John 4:10). But the man can't see, can't understand.
Comparisons to Jesus' Interview with Nicodemus
I can't help but recall another conversation Jesus has with an earnest Jewish ruler, Nicodemus, related for us in John's Gospel:
"Now there was a man of the Pharisees named Nicodemus, a member of the Jewish ruling council. He came to Jesus at night and said, 'Rabbi, we know you are a teacher who has come from God. For no one could perform the miraculous signs you are doing if God were not with him.'
"In reply Jesus declared, 'I tell you the truth, no one can see the kingdom of God unless he is born again.' " (John 3:1-3)
I notice three points of comparison:
1. The ruler greets Jesus with gracious praise.
2. Jesus' response is not the expected gracious reply, but seemingly off-the-wall, jarring, and unanticipated.
3. Lack of spiritual understanding.
Jesus doesn't exchange pleasantries with these men. He comes right to the point, he teaches, but in a completely unexpected way. In both cases these rulers are hungry for spiritual guidance. But they need to abandon some dangerous presuppositions about their state before God before they are able to understand any further truth.
Keeping the Commandments (18:20-21)
After pointing out the young man's inadequate understanding of "goodness," Jesus proceeds to inquire more of this man's -- and his culture's -- measure of righteousness.
"You know the commandments: 'Do not commit adultery, do not murder, do not steal, do not give false testimony, honor your father and mother.'
'All these I have kept since I was a boy,' he said." (18:20-21)
The verb "kept" is Greek phulasso, "to continue to keep a law or commandment from being broken, 'observe, follow.' "[7] The commandments Jesus mentions all relate to the man's relationships with other people. Jesus will approach in another manner commandments that relate to God.
The young man's response is immediate: "All these I have kept since I was a boy" (18:21), and his answer should not surprise us. The rabbis held that the law could indeed be kept in its entirety. This might be true if you were defining the commandments as the Pharisees did, but we know from the Sermon on the Mount (Matthew 5:17-48) that Jesus' view of keeping these commandments goes far beyond the legalistic interpretations of his time. In the Sermon on the Mount Jesus relates murder to its root in anger and adultery to its root in lust.
Sell Everything, Give to the Poor (18:22a)
The young man has kept all the commandments, but still senses a lack, an incompleteness, or else he wouldn't have come to Jesus in the first place. Now Jesus speaks to the young man's point of need:
"When Jesus heard this, he said to him, 'You still lack one thing. Sell everything you have and give to the poor, and you will have treasure in heaven. Then come, follow me.' " (18:22)
Jesus affirms the young man's sense of need. The word translated "lack" is Greek leipo, "to be deficient in something that ought to be present for whatever reason, 'lack.' "[8]
But Jesus' prescription is unpalatable -- to the young man and to us. "Sell everything" and give the proceeds to the poor. The word translated "give" is Greek diadidomi, "apportion among various parties, 'distribute, give.' "[9]
If the man does this, Jesus assures him, he will have treasure in heaven. "Treasure" is Greek thesauros, "that which is stored up, 'treasure.' "[10] It is an ironic exchange that Jesus proposes -- exchanging fabulous wealth here on earth for fabulous wealth in the Kingdom of God. Many in history have tried to buy their way into God's good graces -- many of the world's beautiful cathedrals, temples, and mosques are inscribed with the names of generous benefactors. But Jesus is not proposing buying anything or doing anything glorious. He isn't proposing a massive contribution to the Jesus Christ Evangelistic Association that will spread the Gospel in perpetuity.
Jesus proposes the man selling all his property and giving the proceeds to those who are least able to reciprocate -- the poor. St. James is right when he characterizes true religion: "Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world" (James 1:27).
How Money Corrupts
The truth is that money itself has a way of polluting us, that is, tempting us to compromise our values in order to gain and retain it. "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 6:10).
Recently, Jesus has taught his disciples about the importance of faithfulness with regard to money: "No servant can serve two masters. Either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve both God and Money" (Luke 16:13). Now his disciples have an object lesson to learn from -- an actual rich man, fabulously wealthy. Can he -- will he -- become a disciple?
Money, however, isn't the only thing that Jesus asks the young man to give up:
* Possessions, what money will buy, the accouterments of wealth. A new car, a nice house, a membership in the country club, and fashionable clothing.
* Status and influence that wealth affords. People make way for the wealthy, hoping that some of that wealth might rub off on them. At the very least, people kowtow to the wealthy to keep from becoming their enemies.
* Power. Wealth is power. It buys influence. It buys others who will now let the wealthy have their own way.
* Community leadership. The man isn't very likely to continue as a respected ruler without his wealth. If he gives up his wealth he will be misunderstood and resented by the other influential people in his community. No, he won't be a ruler for long.
* Family. The young man probably comes from a wealthy family. But if he disposes of a huge chunk of the family wealth, will his siblings understand and accept it? Will his wife and family? His father or mother if they are still living?
How often have you been tempted to do things that were wrong or unethical or self-serving because of the lure of money, even a little bit of money? Money must either be controlled or it will control us. It is a sad thing when our possessions begin to possess us!
Why Jesus' Words Upset Us
But Jesus' words don't just upset the rich young ruler. They also upset us. As a pastor I have heard many times the response to this passage: "That doesn't mean everyone should sell what they have, does it? If everyone did that it would result in chaos."
Obviously. But why are we even worried with the question? Do we, too, feel possessive of what we have? Do we fear that Jesus may require us to do something that would cost us too much? What are we afraid of? And why do we fear?
We fear because we sense that we are not fully surrendered, that's why. Jesus' words to the rich young ruler are quite consistent with what he has been saying to his disciples throughout his journeys:
"If anyone comes to me and does not hate his father and mother, his wife and children, his brothers and sisters -- yes, even his own life -- he cannot be my disciple. And anyone who does not carry his cross and follow me cannot be my disciple" (Luke 14:26-27).
"In the same way, any of you who does not give up everything he has cannot be my disciple." (Luke 14:33)
"The kingdom of heaven is like treasure hidden in a field. When a man found it, he hid it again, and then in his joy went and sold all he had and bought that field. Again, the kingdom of heaven is like a merchant looking for fine pearls. When he found one of great value, he went away and sold everything he had and bought it" (Matthew 13:44-46).
"For whoever wants to save his life will lose it, but whoever loses his life for me will save it" (Luke 9:24).
"Whoever tries to keep his life will lose it, and whoever loses his life will preserve it" (Luke 17:33)
Then Come, Follow Me (18:22b)
The story of the rich young ruler exposes a raw nerve in us that causes a reaction. But disposing of wealth was not all that Jesus asked the man to do.
"When Jesus heard this, he said to him, 'You still lack one thing. Sell everything you have and give to the poor, and you will have treasure in heaven. Then come, follow me.' " (18:22)
He concludes with two commands. "Come" is Greek deuro, an adverb functioning as an interjection, "here, (come) here, come!"[11] The word "follow" is the characteristic word of discipleship, Greek akoloutheo, "' follow,' figuratively, to follow someone as a disciple, 'be a disciple, follow.' "[12]
However, I don't think that the following Jesus invites this man to do is just figurative. Jesus looked at this man and loved him (Mark 10:21). I think he is inviting the rich young man to join him on his journeys, to become one of the disciples who enjoy the immense and unspeakable privilege of spending time with Jesus and learning from him on a day-by-day basis. What a wonderful invitation!
But the invitation implicit to us is no less wonderful. We, too, are invited to come to Jesus, and then to follow him on a spiritual life journey. To enjoy his company, his presence. To be taught along the way by his Word and Spirit. To become part of his great extended family, the Body of Christ throughout the world. And to be filled with hope in the closing days of our journey as we know his promises and feel his comfort with us.
"Come, follow me," is the invitation Jesus extends to you and me.
He Became Very Sad (18:23)
But this radical call to discipleship is too much for the rich young ruler.
"When he heard this, he became very sad, because he was a man of great wealth." (18:23)
The word translated "sad" is Greek perilupos, "very sad, deeply grieved."[13] Matthew and Mark note that the man went away sorrowful. Jesus remains standing where he is, on the verge of continuing his journey. But the earnest and rich young ruler, his face stricken with grief ("the man's face fell," it says in Mark 10:22), rises from his knees. He averts his eyes from Jesus, as I see it, turns slowly, and moves away from the band of disciples.
He cannot go with them. He cannot go with Jesus, as much as he would love to. Because he loves one thing more, and he cannot leave that to serve God.
In a very real sense he has broken the first commandment: "You shall have no other gods before me" (Exodus 20:3). Nor can he obey the Shema which, as a devout Jew, he recites twice a day: "Hear, O Israel: The Lord our God, the Lord is one. Love the Lord your God with all your heart and with all your soul and with all your strength" (Deuteronomy 6:4).
Jesus has pierced the man's naivete, and has proved to him, and those who were privy to this conversation, that you cannot serve God and Money! "Either he will hate the one and love the other, or he will be devoted to the one and despise the other" (Luke 16:13). It is true. And for the young man, sadly true.
There is more -- Jesus comments on the rarity, the impossibility of the rich or anyone being saved. We'll examine that next week.
But the challenge for disciples remains. My dear friend, is there anything, any hindrance, that you are unwilling to give up to follow Jesus? You may not be wealthy, but if there is something you possess, or that possesses you, laying it down is a vital part of following the Master. He must have your all. And he calls gently to you: "Come, follow me."
Prayer
Dear Father, Jesus' words have a way of piercing our hearts and defenses we have built up against you and doing things your way. Make us tender-hearted. Gently expose the reservations of our hearts, as you did for that wealthy young man those many centuries ago. But give us grace to be able to obey you, the Great Physician, who alone can heal our corrupt and deceitful hearts, and make us whole. Forgive us, O Lord, for clinging to the remnants of a life independent of you, and make us wholly yours. In Jesus' name, we pray. Amen.
Key Verse
"You still lack one thing. Sell everything you have and give to the poor, and you will have treasure in heaven. Then come, follow me." (Luke 18:22)
Questions
All lessons now compiled as a 1,025-page book. Get your copy for easy reference.
1. What does the scripture tell us about this man? What do we know about him from his words, his manner, and his actions? (Feel free to include parallels from Matthew and Mark in your profile of the man.)
2. What do we learn about Jesus from this encounter? What does this account tell us about him?
3. Why does Jesus challenge the man's seemingly innocent form of address: "Good teacher"? What is Jesus' point? Why does Jesus interrupt answering the man's question to make a big thing about something so small?
4. Why does Jesus tell him to sell all his possessions? Is this something Jesus requires of everyone? If not, why single out this man?
5. How are we to generalize about "selling all our possessions"? What application does this have to us?
6. Why did Jesus designate the poor to be the recipients of the man's wealth, do you think?
7. Could the man have followed Jesus without divesting himself of what he held dear? Can you? Can anyone?
The Joy of Jesus prays that God will touch your heart and bless you with The Love and Joy of Jesus in your life...
Wednesday, August 4, 2010
Christian Education: Giving of Oneself
Giving of Oneself (Philippians 2:1-11)
The story of Dick and Rick Hoyt captured my heart. Rick has been a quadriplegic since birth. One day he asked his father, Dick, to help him participate in a 5-kilometer benefit race for an injured friend. Dick, a self-proclaimed “porker,” tried to put him off, but Rick was insistent. Finally, Dick relented.
They barely finished. Dick was exhausted from pushing his son in a wheelchair the whole distance. Rick, on the other hand, was elated. “When we were racing,” he said, “I felt normal. For the first time in my life, I didn’t feel disabled.”
That comment spurred Dick to participate with his son in more races of ever-increasing distance. They have now competed in dozens of marathons, even the Iron Man Triathlon in Hawaii. Whenever I see footage of Dick swimming while pulling his son through the water in a raft, I get choked up, moved by the sacrificial love of a father who would do anything to help his son experience wholeness.
I suppose it touches me so deeply because that’s my story too. I have a God in Heaven who loves me so much he was willing to do anything to restore my brokenness, even allow his own Son to suffer on my behalf. And to the Son’s credit, he did so willingly.
Jesus refused to hide behind his divinity, swapping the splendor of Heaven for a suit of flesh. He walked among us, not as a wealthy, privileged aristocrat, but as a servant of all. He offered himself, even to the point of dying on a cross, so we might have the opportunity to be whole.
Our Motivation (Philippians 2:1, 2)
This passage reminds us why we are to emulate Christ. There are so many things we have received in him.
We have received encouragement. We don’t have to walk around defeated and afraid; through Christ we can walk with confidence. When hard times come, we have his love to comfort us. We are free from constantly trying to prove ourselves. We can simply rest in his presence.
We also have fellowship with the Spirit. The same Spirit that raised Jesus from the dead now lives in us (Romans 8:11), giving us the power to live a life beyond explanation.
Finally, we have been shown great tenderness and compassion. We were once abused by a wicked master, but Jesus came with tenderness, gently calling us to himself.
Our Method (Philippians 2:3, 4)
Paul offers a series of if-then statements to help us understand how these blessings should change us. If you have received encouragement from being united with Christ, then be like-minded. If you have experienced the love of God, then share that love. If you have fellowship with the Spirit, then let the Spirit lead you into service. If you have been given tenderness and compassion, then be tender toward others. The way to do all these things is not by living according to our own selfish ambitions, but by looking out for the needs of others.
Our Model (Philippians 2:5-11)
After Hurricane Andrew, I twice took a group of students to Florida to rebuild houses. The first year we arrived to find only a slab of concrete and ended up building an entire house.
So the next year, I got the students all pumped up about building. In my enthusiasm, I even bought a shiny new hammer. I was raring to build. Upon arrival, we gathered for orientation, waiting eagerly as the jobs were assigned. I felt confident we would have a significant role.
Sure enough, the leader said he had a special job for us. Evidently the year before someone had applied paint lacking mildewcide, so all the houses were now covered in mold. Our job was to scrub mold from these houses so they could be repainted.
After three days of mold abatement, my attitude had gone from bad to worse. My new hammer, collecting dust in the van, had been replaced by a scrub brush. I had no calluses to show for my work, only bleached white hands. Out of the corner of my eye, I saw the site leader approaching me and I was about to tell him what I thought of this assignment. But he spoke first, asking me to lead devotions the next morning. Fortunately, I didn’t say what I wanted to say.
That night God directed me to this passage in Philippians, and I began to read about our example in Christ. It wasn’t long before I was convicted of my negative, self-serving attitude. God showed me that serving was not about doing what I wanted to do, but about doing what needed to be done. If Jesus could be obedient unto death, even death on a cross, then I could scrub mold for a week. It ended up being one of the greatest spiritual experiences of my life.
Our Mission (Philippians 2:12-18)
God calls each of us to work out this teaching in our own lives. Healthy tension exists between our efforts to obey, and the power of God working within us enabling us to obey. As he seeks to change us from the inside, we are called to live for him on the outside; serving others without complaining or arguing, generously holding out the word of life, and resting in the confidence that our heavenly Father will one day carry us across the finish line.
________
*All Scripture references are from the New International Version, unless otherwise indicated.
HOME DAILY BIBLE READINGS
Aug. 2: Matthew 20:20-28
Aug. 3: Acts 23:12-24
Aug. 4: Hebrews 13:12-18
Aug. 5: Romans 12:1, 2
Aug. 6: Philippians 2:14-18
Aug. 7: Philippians 2:19-30
Aug. 8: Philippian
The story of Dick and Rick Hoyt captured my heart. Rick has been a quadriplegic since birth. One day he asked his father, Dick, to help him participate in a 5-kilometer benefit race for an injured friend. Dick, a self-proclaimed “porker,” tried to put him off, but Rick was insistent. Finally, Dick relented.
They barely finished. Dick was exhausted from pushing his son in a wheelchair the whole distance. Rick, on the other hand, was elated. “When we were racing,” he said, “I felt normal. For the first time in my life, I didn’t feel disabled.”
That comment spurred Dick to participate with his son in more races of ever-increasing distance. They have now competed in dozens of marathons, even the Iron Man Triathlon in Hawaii. Whenever I see footage of Dick swimming while pulling his son through the water in a raft, I get choked up, moved by the sacrificial love of a father who would do anything to help his son experience wholeness.
I suppose it touches me so deeply because that’s my story too. I have a God in Heaven who loves me so much he was willing to do anything to restore my brokenness, even allow his own Son to suffer on my behalf. And to the Son’s credit, he did so willingly.
Jesus refused to hide behind his divinity, swapping the splendor of Heaven for a suit of flesh. He walked among us, not as a wealthy, privileged aristocrat, but as a servant of all. He offered himself, even to the point of dying on a cross, so we might have the opportunity to be whole.
Our Motivation (Philippians 2:1, 2)
This passage reminds us why we are to emulate Christ. There are so many things we have received in him.
We have received encouragement. We don’t have to walk around defeated and afraid; through Christ we can walk with confidence. When hard times come, we have his love to comfort us. We are free from constantly trying to prove ourselves. We can simply rest in his presence.
We also have fellowship with the Spirit. The same Spirit that raised Jesus from the dead now lives in us (Romans 8:11), giving us the power to live a life beyond explanation.
Finally, we have been shown great tenderness and compassion. We were once abused by a wicked master, but Jesus came with tenderness, gently calling us to himself.
Our Method (Philippians 2:3, 4)
Paul offers a series of if-then statements to help us understand how these blessings should change us. If you have received encouragement from being united with Christ, then be like-minded. If you have experienced the love of God, then share that love. If you have fellowship with the Spirit, then let the Spirit lead you into service. If you have been given tenderness and compassion, then be tender toward others. The way to do all these things is not by living according to our own selfish ambitions, but by looking out for the needs of others.
Our Model (Philippians 2:5-11)
After Hurricane Andrew, I twice took a group of students to Florida to rebuild houses. The first year we arrived to find only a slab of concrete and ended up building an entire house.
So the next year, I got the students all pumped up about building. In my enthusiasm, I even bought a shiny new hammer. I was raring to build. Upon arrival, we gathered for orientation, waiting eagerly as the jobs were assigned. I felt confident we would have a significant role.
Sure enough, the leader said he had a special job for us. Evidently the year before someone had applied paint lacking mildewcide, so all the houses were now covered in mold. Our job was to scrub mold from these houses so they could be repainted.
After three days of mold abatement, my attitude had gone from bad to worse. My new hammer, collecting dust in the van, had been replaced by a scrub brush. I had no calluses to show for my work, only bleached white hands. Out of the corner of my eye, I saw the site leader approaching me and I was about to tell him what I thought of this assignment. But he spoke first, asking me to lead devotions the next morning. Fortunately, I didn’t say what I wanted to say.
That night God directed me to this passage in Philippians, and I began to read about our example in Christ. It wasn’t long before I was convicted of my negative, self-serving attitude. God showed me that serving was not about doing what I wanted to do, but about doing what needed to be done. If Jesus could be obedient unto death, even death on a cross, then I could scrub mold for a week. It ended up being one of the greatest spiritual experiences of my life.
Our Mission (Philippians 2:12-18)
God calls each of us to work out this teaching in our own lives. Healthy tension exists between our efforts to obey, and the power of God working within us enabling us to obey. As he seeks to change us from the inside, we are called to live for him on the outside; serving others without complaining or arguing, generously holding out the word of life, and resting in the confidence that our heavenly Father will one day carry us across the finish line.
________
*All Scripture references are from the New International Version, unless otherwise indicated.
HOME DAILY BIBLE READINGS
Aug. 2: Matthew 20:20-28
Aug. 3: Acts 23:12-24
Aug. 4: Hebrews 13:12-18
Aug. 5: Romans 12:1, 2
Aug. 6: Philippians 2:14-18
Aug. 7: Philippians 2:19-30
Aug. 8: Philippian
Tuesday, July 27, 2010
Bible Study The Goodness of God in Christ Jesus
The goodness of God is evident in the gospel of Jesus Christ. The gospel is the “good news” (Isaiah 40:9; 41:27; 52:7; 61:6; Luke 1:19; 2:10; Acts 8:12; 13:32; Hebrews 4:2, 6), and good it is! God is good to all men in His common grace, showering blessings on the wicked and the righteous alike (Matthew 5:43-45; Acts 14:16-17). But God is particularly good to those who believe in the gospel.
The gospel is predicated on the truth that man is a sinner, deserving God’s eternal wrath (see Romans 1:18-3:23. This is the bad news of our sinful condition and the eternal wrath of God which it deserves. But the “good news” is that God in His goodness has made possible one way by which men may escape judgment, have their sins forgiven, and spend eternity in the blessed presence of God. That way is through the coming of Jesus Christ to live a perfect life, to die on the cross of Calvary in the sinner’s place, and to rise from the dead and ascend into heaven.
Nowhere is the goodness of God more evident than in the person of our Lord. In His goodness, God provided a way for sinners to be forgiven and to be declared righteous. It is not by any good works which we do, but on the basis of the goodness of the Lord Jesus Christ (see Romans 3:19-26; Titus 3:4-7). If you have never trusted in His saving work, I have words of exhortation for you,
8 O taste and see that the LORD is good; How blessed is the man who takes refuge in Him! (Psalms 34:8).
With this offer of salvation by faith in Jesus Christ, I must also issue a word of warning. The goodness of God is directed toward our repentance (Romans 2:4). If we reject the goodness of God in Christ, if we reject the gospel, then we bring upon ourselves the divine wrath of God:
22 For I was ashamed to request from the king troops and horsemen to protect us from the enemy on the way, because we had said to the king, “The hand of our God is favorably disposed to all those who seek Him, but His power and His anger are against all those who forsake Him” (Ezra 8:22).
22 Behold then the kindness and severity of God; to those who fell, severity, but to you, God’s kindness, if you continue in His kindness; otherwise you also will be cut off (Romans 11:22).
(4) The goodness of God is a foundational truth that shapes our perspective toward God and His dealings with us in this life. The goodness of God is The Joy of Jesus and giving...
The gospel is predicated on the truth that man is a sinner, deserving God’s eternal wrath (see Romans 1:18-3:23. This is the bad news of our sinful condition and the eternal wrath of God which it deserves. But the “good news” is that God in His goodness has made possible one way by which men may escape judgment, have their sins forgiven, and spend eternity in the blessed presence of God. That way is through the coming of Jesus Christ to live a perfect life, to die on the cross of Calvary in the sinner’s place, and to rise from the dead and ascend into heaven.
Nowhere is the goodness of God more evident than in the person of our Lord. In His goodness, God provided a way for sinners to be forgiven and to be declared righteous. It is not by any good works which we do, but on the basis of the goodness of the Lord Jesus Christ (see Romans 3:19-26; Titus 3:4-7). If you have never trusted in His saving work, I have words of exhortation for you,
8 O taste and see that the LORD is good; How blessed is the man who takes refuge in Him! (Psalms 34:8).
With this offer of salvation by faith in Jesus Christ, I must also issue a word of warning. The goodness of God is directed toward our repentance (Romans 2:4). If we reject the goodness of God in Christ, if we reject the gospel, then we bring upon ourselves the divine wrath of God:
22 For I was ashamed to request from the king troops and horsemen to protect us from the enemy on the way, because we had said to the king, “The hand of our God is favorably disposed to all those who seek Him, but His power and His anger are against all those who forsake Him” (Ezra 8:22).
22 Behold then the kindness and severity of God; to those who fell, severity, but to you, God’s kindness, if you continue in His kindness; otherwise you also will be cut off (Romans 11:22).
(4) The goodness of God is a foundational truth that shapes our perspective toward God and His dealings with us in this life. The goodness of God is The Joy of Jesus and giving...
Wednesday, July 21, 2010
Bible Study Christian Comfort
No Condemnation
"There is therefore now no condemnation to them which are in Christ Jesus"
Romans 8:1
"There is therefore now no condemnation." The eighth chapter of the epistle to the Romans concludes the first section of that wonderful epistle. Its opening word "Therefore" ("There is" is in italics, because supplied by the translators) may be viewed in a twofold way. First, it connects with all that has been said from 3:21. An inference is now deduced from the whole of the preceding discussion, an inference which was, in fact, the grand conclusion toward which the apostle had been aiming throughout the entire argument. Because Christ has been set forth "a propitiation through faith in His blood" (3:25); because He was "delivered for our offences and raised again for our justification" (4:25); because by the obedience of the One the many (believers of all ages) are "made righteous," constituted so, legally, (5:19); because believers have "died (judicially) to sin" (6:2); because they have "died" to the condemning power of the law (7:4), there is "therefore now NO CONDEMNATION."
But not only is the "therefore" to be viewed as a conclusion drawn from the whole of the previous discussion, it is also to be considered as having a close relation to what immediately precedes. In the second half of Romans 7 the apostle had described the painful and ceaseless conflict which is waged between the antagonistic natures in the one who has been born again, illustrating this by a reference to his own personal experiences as a Christian. Having portrayed with a master pen (himself sitting for the picture) the spiritual struggles of the child of God, the apostle now proceeds to direct attention to the Divine consolation for a condition so distressing and humiliating. The transition from the despondent tone of the seventh chapter to the triumphant language of the eighth appears startling and abrupt, yet is quite logical and natural. If it is true that to the saints of God belongs the conflict of sin and death, under whose effect they mourn, equally true is it that their deliverance from the curse and the corresponding condemnation is a victory in which they rejoice. A very striking contrast is thus pointed. In the second half of Romans 7 the apostle treats the power of sin, which operates in believers as long as they are in the world; in the opening verses of chapter eight, he speaks of the guilt of sin from which they are completely delivered the moment they are united to the Saviour by faith. Hence in 7:24 the apostle asks "Who shall deliver me" from the power of sin, but in 8:2 he says, "hath made me free," i.e. hath delivered me, from the guilt of sin.
"There is therefore now no condemnation." It is not here a question of our heart condemning us (as in 1 John 3:21), nor of us finding nothing within which is worthy of condemnation; instead, it is the far more blessed fact that God condemns not the one who has trusted in Christ to the saving of his soul. We need to distinguish sharply between subjective and objective truth; between that which is judicial and that which is experimental; otherwise, we shall fail to draw form such Scriptures as the one now before us the comfort and peace they are designed to convey. There is no condemnation to them who are in Christ Jesus. "In Christ" is the believer’s position before God, not his condition in the flesh. "In Adam" I was condemned (Rom. 5:12); but "in Christ" is to be forever freed from all condemnation.
"There is therefore now no condemnation." The qualifying "now" implies there was a time when Christians, before they believed, were under condemnation. This was before they died with Christ, died judicially (Gal. 2:20) to the penalty of God’s righteous law. This "now," then, distinguishes between two states or conditions. By nature we were "under the (sentence of) law," but now believers are "under grace" (Rom. 6:14). By nature we were "children of wrath" (Eph. 2:2), but now we are "accepted in the Beloved" (Eph. 1:6). Under the first covenant we were "in Adam" (1 Cor. 15:22), but now we are "in Christ" (Rom. 8:1). As believers in Christ we have everlasting life, and because of this we "shall not come into condemnation."
Condemnation is a word of tremendous import, and the better we understand it the more shall we appreciate the wondrous grace that has delivered us from its power. In the halls of a human court this is a term which falls with fearful knell upon the ear of the convicted criminal and fills the spectators with sadness and horror. But in the court of Divine Justice it is vested with a meaning and content infinitely more solemn and awe-inspiring. To that Court every member of Adam’s fallen race is cited. "Conceived in sin, shapen in iniquity" each one enters this world under arrest – an indicted criminal, a rebel manacled. How, then, is it possible for such a one to escape the execution of the dread sentence? There was only one way, and that was by the removal from us of that which called forth the sentence, namely sin. Let guilt be removed and there can be "no condemnation."
Has guilt been removed, removed, we mean, from the sinner who believes? Let the Scriptures answer: "As far as the east is from the west so far hath he removed our transgressions from us" (Ps. 103:12). "I, even I, am he that blotteth out thy transgressions" (Isa. 43:25). "Thou hast cast all my sins behind thy back" (Isa. 38:17). "Their sins and iniquities will I remember no more" (Heb. 10:17).
But how could guilt be removed? Only by it being transferred. Divine holiness could not ignore it; but Divine grace could and did transfer it. The sins of believers were transferred to Christ: "The Lord hath laid on him the iniquity of us all" (Isa 53:6). "For he hath made him to be sin for us" (2 Cor. 5:21).
"There is therefore no condemnation." The "no" is emphatic. It signifies there is no condemnation whatsoever. No condemnation from the law, or on account of inward corruption, or because Satan can substantiate a charge against me; there is none from any source or for any cause at all. "No condemnation" means that none at all is possible; that none ever will be. There is no condemnation because there is no accusation (see 8:33), and there can be no accusation because there is no imputation of sin (see 4:8).
"There is therefore no condemnation to them which are in Christ Jesus." When treating of the conflict between the two natures in the believer the apostle had, in the previous chapter, spoken of himself in his own person, in order to show that the highest attainments in grace do no exempt from the internal warfare which he there describes. But here in 8:1 the apostle changes the number. He does not say, There is no condemnation to me, but "to them which are in Christ Jesus." This was most gracious of the Holy Spirit. Had the apostle spoken here in the singular number, we should have reasoned that such a blessed exemption was well suited to this honored servant of God who enjoyed such wondrous privileges; but could not apply to us. The Spirit of God, therefore, moved the apostle to employ the plural number here, to show that "no condemnation" is true of all in Christ Jesus.
"There is therefore now no condemnation to them which are in Christ Jesus." To be in Christ Jesus is to be perfectly identified with Him in the judicial reckoning and dealings of God: and it is also to be one with Him as vitally united by faith. Immunity from condemnation does not depend in any-wise upon our "walk," but solely on our being "in Christ." "The believer is in Christ as Noah was enclosed within the ark, with the heavens darkening above him, and the waters heaving beneath him, yet not a drop of the flood penetrating his vessel, not a blast of the storm disturbing the serenity of his spirit. The believer is in Christ as Jacob was in the garment of the elder brother when Isaac kissed and blessed him. He is in Christ as the poor homicide was within the city of refuge when pursued by the avenger of blood, but who could not overtake and slay him" (Dr. Winslow, 1857). And because he is "in Christ" there is, therefore, no condemnation for him. Hallelujah!
"There is therefore now no condemnation to them which are in Christ Jesus"
Romans 8:1
"There is therefore now no condemnation." The eighth chapter of the epistle to the Romans concludes the first section of that wonderful epistle. Its opening word "Therefore" ("There is" is in italics, because supplied by the translators) may be viewed in a twofold way. First, it connects with all that has been said from 3:21. An inference is now deduced from the whole of the preceding discussion, an inference which was, in fact, the grand conclusion toward which the apostle had been aiming throughout the entire argument. Because Christ has been set forth "a propitiation through faith in His blood" (3:25); because He was "delivered for our offences and raised again for our justification" (4:25); because by the obedience of the One the many (believers of all ages) are "made righteous," constituted so, legally, (5:19); because believers have "died (judicially) to sin" (6:2); because they have "died" to the condemning power of the law (7:4), there is "therefore now NO CONDEMNATION."
But not only is the "therefore" to be viewed as a conclusion drawn from the whole of the previous discussion, it is also to be considered as having a close relation to what immediately precedes. In the second half of Romans 7 the apostle had described the painful and ceaseless conflict which is waged between the antagonistic natures in the one who has been born again, illustrating this by a reference to his own personal experiences as a Christian. Having portrayed with a master pen (himself sitting for the picture) the spiritual struggles of the child of God, the apostle now proceeds to direct attention to the Divine consolation for a condition so distressing and humiliating. The transition from the despondent tone of the seventh chapter to the triumphant language of the eighth appears startling and abrupt, yet is quite logical and natural. If it is true that to the saints of God belongs the conflict of sin and death, under whose effect they mourn, equally true is it that their deliverance from the curse and the corresponding condemnation is a victory in which they rejoice. A very striking contrast is thus pointed. In the second half of Romans 7 the apostle treats the power of sin, which operates in believers as long as they are in the world; in the opening verses of chapter eight, he speaks of the guilt of sin from which they are completely delivered the moment they are united to the Saviour by faith. Hence in 7:24 the apostle asks "Who shall deliver me" from the power of sin, but in 8:2 he says, "hath made me free," i.e. hath delivered me, from the guilt of sin.
"There is therefore now no condemnation." It is not here a question of our heart condemning us (as in 1 John 3:21), nor of us finding nothing within which is worthy of condemnation; instead, it is the far more blessed fact that God condemns not the one who has trusted in Christ to the saving of his soul. We need to distinguish sharply between subjective and objective truth; between that which is judicial and that which is experimental; otherwise, we shall fail to draw form such Scriptures as the one now before us the comfort and peace they are designed to convey. There is no condemnation to them who are in Christ Jesus. "In Christ" is the believer’s position before God, not his condition in the flesh. "In Adam" I was condemned (Rom. 5:12); but "in Christ" is to be forever freed from all condemnation.
"There is therefore now no condemnation." The qualifying "now" implies there was a time when Christians, before they believed, were under condemnation. This was before they died with Christ, died judicially (Gal. 2:20) to the penalty of God’s righteous law. This "now," then, distinguishes between two states or conditions. By nature we were "under the (sentence of) law," but now believers are "under grace" (Rom. 6:14). By nature we were "children of wrath" (Eph. 2:2), but now we are "accepted in the Beloved" (Eph. 1:6). Under the first covenant we were "in Adam" (1 Cor. 15:22), but now we are "in Christ" (Rom. 8:1). As believers in Christ we have everlasting life, and because of this we "shall not come into condemnation."
Condemnation is a word of tremendous import, and the better we understand it the more shall we appreciate the wondrous grace that has delivered us from its power. In the halls of a human court this is a term which falls with fearful knell upon the ear of the convicted criminal and fills the spectators with sadness and horror. But in the court of Divine Justice it is vested with a meaning and content infinitely more solemn and awe-inspiring. To that Court every member of Adam’s fallen race is cited. "Conceived in sin, shapen in iniquity" each one enters this world under arrest – an indicted criminal, a rebel manacled. How, then, is it possible for such a one to escape the execution of the dread sentence? There was only one way, and that was by the removal from us of that which called forth the sentence, namely sin. Let guilt be removed and there can be "no condemnation."
Has guilt been removed, removed, we mean, from the sinner who believes? Let the Scriptures answer: "As far as the east is from the west so far hath he removed our transgressions from us" (Ps. 103:12). "I, even I, am he that blotteth out thy transgressions" (Isa. 43:25). "Thou hast cast all my sins behind thy back" (Isa. 38:17). "Their sins and iniquities will I remember no more" (Heb. 10:17).
But how could guilt be removed? Only by it being transferred. Divine holiness could not ignore it; but Divine grace could and did transfer it. The sins of believers were transferred to Christ: "The Lord hath laid on him the iniquity of us all" (Isa 53:6). "For he hath made him to be sin for us" (2 Cor. 5:21).
"There is therefore no condemnation." The "no" is emphatic. It signifies there is no condemnation whatsoever. No condemnation from the law, or on account of inward corruption, or because Satan can substantiate a charge against me; there is none from any source or for any cause at all. "No condemnation" means that none at all is possible; that none ever will be. There is no condemnation because there is no accusation (see 8:33), and there can be no accusation because there is no imputation of sin (see 4:8).
"There is therefore no condemnation to them which are in Christ Jesus." When treating of the conflict between the two natures in the believer the apostle had, in the previous chapter, spoken of himself in his own person, in order to show that the highest attainments in grace do no exempt from the internal warfare which he there describes. But here in 8:1 the apostle changes the number. He does not say, There is no condemnation to me, but "to them which are in Christ Jesus." This was most gracious of the Holy Spirit. Had the apostle spoken here in the singular number, we should have reasoned that such a blessed exemption was well suited to this honored servant of God who enjoyed such wondrous privileges; but could not apply to us. The Spirit of God, therefore, moved the apostle to employ the plural number here, to show that "no condemnation" is true of all in Christ Jesus.
"There is therefore now no condemnation to them which are in Christ Jesus." To be in Christ Jesus is to be perfectly identified with Him in the judicial reckoning and dealings of God: and it is also to be one with Him as vitally united by faith. Immunity from condemnation does not depend in any-wise upon our "walk," but solely on our being "in Christ." "The believer is in Christ as Noah was enclosed within the ark, with the heavens darkening above him, and the waters heaving beneath him, yet not a drop of the flood penetrating his vessel, not a blast of the storm disturbing the serenity of his spirit. The believer is in Christ as Jacob was in the garment of the elder brother when Isaac kissed and blessed him. He is in Christ as the poor homicide was within the city of refuge when pursued by the avenger of blood, but who could not overtake and slay him" (Dr. Winslow, 1857). And because he is "in Christ" there is, therefore, no condemnation for him. Hallelujah!
Wednesday, July 14, 2010
Bible Study for The Joy of Jesus Today
There is much to be learned from the life of Jesus. In each act that is written of Him is a lesson in life for you and I. We pray for for well being. We hope that you will support this ministry through giving, visiting our sponsors or sharing our message to our contacts. Gob bless you in all that you do. We pray that the Holy Spirit will touch your heart to do all that you can to lift up The Joy of Jesus today
.Luke 14
1And it came to pass, as he went into the house of one of the chief Pharisees to eat bread on the sabbath day, that they watched him.
King James Version (KJV)
Public Domain
Luke 14:7-14
Listen to this passage
View commentary related to this passage
7And he put forth a parable to those which were bidden, when he marked how they chose out the chief rooms; saying unto them.
8When thou art bidden of any man to a wedding, sit not down in the highest room; lest a more honourable man than thou be bidden of him;
9And he that bade thee and him come and say to thee, Give this man place; and thou begin with shame to take the lowest room.
10But when thou art bidden, go and sit down in the lowest room; that when he that bade thee cometh, he may say unto thee, Friend, go up higher: then shalt thou have worship in the presence of them that sit at meat with thee.
11For whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted.
12Then said he also to him that bade him, When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours; lest they also bid thee again, and a recompence be made thee.
13But when thou makest a feast, call the poor, the maimed, the lame, the blind:
14And thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just.
King James Version (KJV)
View commentary related to this passage
Luke 14
1-3 One time when Jesus went for a Sabbath meal with one of the top leaders of the Pharisees, all the guests had their eyes on him, watching his every move. Right before him there was a man hugely swollen in his joints. So Jesus asked the religion scholars and Pharisees present, "Is it permitted to heal on the Sabbath? Yes or no?"
The Message (MSG)
Copyright © 1993, 1994, 1995, 1996, 2000, 2001, 2002 by Eugene H. Peterson
Luke 14:7-14
View commentary related to this passage
Invite the Misfits
7-9He went on to tell a story to the guests around the table. Noticing how each had tried to elbow into the place of honor, he said, "When someone invites you to dinner, don't take the place of honor. Somebody more important than you might have been invited by the host. Then he'll come and call out in front of everybody, 'You're in the wrong place. The place of honor belongs to this man.' Red-faced, you'll have to make your way to the very last table, the only place left.
10-11"When you're invited to dinner, go and sit at the last place. Then when the host comes he may very well say, 'Friend, come up to the front.' That will give the dinner guests something to talk about! What I'm saying is, If you walk around with your nose in the air, you're going to end up flat on your face. But if you're content to be simply yourself, you will become more than yourself."
12-14Then he turned to the host. "The next time you put on a dinner, don't just invite your friends and family and rich neighbors, the kind of people who will return the favor. Invite some people who never get invited out, the misfits from the wrong side of the tracks. You'll be—and experience—a blessing. They won't be able to return the favor, but the favor will be returned—oh, how it will be returned!—at the resurrection of God's people."
The Message (MSG)
Copyright © 1993, 1994, 1995, 1996, 2000, 2001, 2002 by Eugene H. Peterson
Jump to : King James Version | The Message | Amplified Bible | Young's Literal Translation | Reina-Valera 1960
Amplified Bible (AMP)
Luke 14:1
View commentary related to this passage
Luke 14
1IT OCCURRED one Sabbath, when [Jesus] went for a meal at the house of one of the ruling Pharisees, that they were [engaged in] watching Him [closely].
Amplified Bible (AMP)
Copyright © 1954, 1958, 1962, 1964, 1965, 1987 by The Lockman Foundation
Luke 14:7-14
View commentary related to this passage
7Now He told a parable to those who were invited, [when] He noticed how they were selecting the places of honor, saying to them,
8When you are invited by anyone to a marriage feast, do not recline on the chief seat [in the place of honor], lest a more distinguished person than you has been invited by him,(A)
9And he who invited both of you will come to you and say, Let this man have the place [you have taken]. Then, with humiliation and a guilty sense of impropriety, you will begin to take the lowest place.
10But when you are invited, go and recline in the lowest place, so that when your host comes in, he may say to you, Friend, go up higher! Then you will be honored in the presence of all who sit [at table] with you.
11For everyone who exalts himself will be humbled (ranked below others who are honored or rewarded), and he who humbles himself (keeps a modest opinion of himself and behaves accordingly) will be exalted (elevated in rank).
12Jesus also said to the man who had invited Him, When you give a dinner or a supper, do not invite your friends or your brothers or your relatives or your wealthy neighbors, lest perhaps they also invite you in return, and so you are paid back.
13But when you give a banquet or a reception, invite the poor, the disabled, the lame, and the blind.
14Then you will be blessed (happy, fortunate, and [a]to be envied), because they have no way of repaying you, and you will be recompensed at the resurrection of the just (upright).
Footnotes:
1. Luke 14:14 Alexander Souter, Pocket Lexicon.
Cross references:
1. Luke 14:8 : Prov 25:6, 7
Amplified Bible (AMP)
Copyright © 1954, 1958, 1962, 1964, 1965, 1987 by The Lockman Foundation
Jump to : King James Version | The Message | Amplified Bible | Young's Literal Translation | Reina-Valera 1960
Young's Literal Translation (YLT)
Luke 14:1
View commentary related to this passage
Luke 14
1And it came to pass, on his going into the house of a certain one of the chiefs of the Pharisees, on a sabbath, to eat bread, that they were watching him,
Young's Literal Translation (YLT)
Public Domain
Luke 14:7-14
View commentary related to this passage
7And he spake a simile unto those called, marking how they were choosing out the first couches, saying unto them,
8`When thou mayest be called by any one to marriage-feasts, thou mayest not recline on the first couch, lest a more honourable than thou may have been called by him,
9and he who did call thee and him having come shall say to thee, Give to this one place, and then thou mayest begin with shame to occupy the last place.
10`But, when thou mayest be called, having gone on, recline in the last place, that when he who called thee may come, he may say to thee, Friend, come up higher; then thou shalt have glory before those reclining with thee;
11because every one who is exalting himself shall be humbled, and he who is humbling himself shall be exalted.'
12And he said also to him who did call him, `When thou mayest make a dinner or a supper, be not calling thy friends, nor thy brethren, nor thy kindred, nor rich neighbours, lest they may also call thee again, and a recompense may come to thee;
13but when thou mayest make a feast, be calling poor, maimed, lame, blind,
14and happy thou shalt be, because they have not to recompense thee, for it shall be recompensed to thee in the rising again of the righteous.'
Young's Literal Translation (YLT)
.Luke 14
1And it came to pass, as he went into the house of one of the chief Pharisees to eat bread on the sabbath day, that they watched him.
King James Version (KJV)
Public Domain
Luke 14:7-14
Listen to this passage
View commentary related to this passage
7And he put forth a parable to those which were bidden, when he marked how they chose out the chief rooms; saying unto them.
8When thou art bidden of any man to a wedding, sit not down in the highest room; lest a more honourable man than thou be bidden of him;
9And he that bade thee and him come and say to thee, Give this man place; and thou begin with shame to take the lowest room.
10But when thou art bidden, go and sit down in the lowest room; that when he that bade thee cometh, he may say unto thee, Friend, go up higher: then shalt thou have worship in the presence of them that sit at meat with thee.
11For whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted.
12Then said he also to him that bade him, When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours; lest they also bid thee again, and a recompence be made thee.
13But when thou makest a feast, call the poor, the maimed, the lame, the blind:
14And thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just.
King James Version (KJV)
View commentary related to this passage
Luke 14
1-3 One time when Jesus went for a Sabbath meal with one of the top leaders of the Pharisees, all the guests had their eyes on him, watching his every move. Right before him there was a man hugely swollen in his joints. So Jesus asked the religion scholars and Pharisees present, "Is it permitted to heal on the Sabbath? Yes or no?"
The Message (MSG)
Copyright © 1993, 1994, 1995, 1996, 2000, 2001, 2002 by Eugene H. Peterson
Luke 14:7-14
View commentary related to this passage
Invite the Misfits
7-9He went on to tell a story to the guests around the table. Noticing how each had tried to elbow into the place of honor, he said, "When someone invites you to dinner, don't take the place of honor. Somebody more important than you might have been invited by the host. Then he'll come and call out in front of everybody, 'You're in the wrong place. The place of honor belongs to this man.' Red-faced, you'll have to make your way to the very last table, the only place left.
10-11"When you're invited to dinner, go and sit at the last place. Then when the host comes he may very well say, 'Friend, come up to the front.' That will give the dinner guests something to talk about! What I'm saying is, If you walk around with your nose in the air, you're going to end up flat on your face. But if you're content to be simply yourself, you will become more than yourself."
12-14Then he turned to the host. "The next time you put on a dinner, don't just invite your friends and family and rich neighbors, the kind of people who will return the favor. Invite some people who never get invited out, the misfits from the wrong side of the tracks. You'll be—and experience—a blessing. They won't be able to return the favor, but the favor will be returned—oh, how it will be returned!—at the resurrection of God's people."
The Message (MSG)
Copyright © 1993, 1994, 1995, 1996, 2000, 2001, 2002 by Eugene H. Peterson
Jump to : King James Version | The Message | Amplified Bible | Young's Literal Translation | Reina-Valera 1960
Amplified Bible (AMP)
Luke 14:1
View commentary related to this passage
Luke 14
1IT OCCURRED one Sabbath, when [Jesus] went for a meal at the house of one of the ruling Pharisees, that they were [engaged in] watching Him [closely].
Amplified Bible (AMP)
Copyright © 1954, 1958, 1962, 1964, 1965, 1987 by The Lockman Foundation
Luke 14:7-14
View commentary related to this passage
7Now He told a parable to those who were invited, [when] He noticed how they were selecting the places of honor, saying to them,
8When you are invited by anyone to a marriage feast, do not recline on the chief seat [in the place of honor], lest a more distinguished person than you has been invited by him,(A)
9And he who invited both of you will come to you and say, Let this man have the place [you have taken]. Then, with humiliation and a guilty sense of impropriety, you will begin to take the lowest place.
10But when you are invited, go and recline in the lowest place, so that when your host comes in, he may say to you, Friend, go up higher! Then you will be honored in the presence of all who sit [at table] with you.
11For everyone who exalts himself will be humbled (ranked below others who are honored or rewarded), and he who humbles himself (keeps a modest opinion of himself and behaves accordingly) will be exalted (elevated in rank).
12Jesus also said to the man who had invited Him, When you give a dinner or a supper, do not invite your friends or your brothers or your relatives or your wealthy neighbors, lest perhaps they also invite you in return, and so you are paid back.
13But when you give a banquet or a reception, invite the poor, the disabled, the lame, and the blind.
14Then you will be blessed (happy, fortunate, and [a]to be envied), because they have no way of repaying you, and you will be recompensed at the resurrection of the just (upright).
Footnotes:
1. Luke 14:14 Alexander Souter, Pocket Lexicon.
Cross references:
1. Luke 14:8 : Prov 25:6, 7
Amplified Bible (AMP)
Copyright © 1954, 1958, 1962, 1964, 1965, 1987 by The Lockman Foundation
Jump to : King James Version | The Message | Amplified Bible | Young's Literal Translation | Reina-Valera 1960
Young's Literal Translation (YLT)
Luke 14:1
View commentary related to this passage
Luke 14
1And it came to pass, on his going into the house of a certain one of the chiefs of the Pharisees, on a sabbath, to eat bread, that they were watching him,
Young's Literal Translation (YLT)
Public Domain
Luke 14:7-14
View commentary related to this passage
7And he spake a simile unto those called, marking how they were choosing out the first couches, saying unto them,
8`When thou mayest be called by any one to marriage-feasts, thou mayest not recline on the first couch, lest a more honourable than thou may have been called by him,
9and he who did call thee and him having come shall say to thee, Give to this one place, and then thou mayest begin with shame to occupy the last place.
10`But, when thou mayest be called, having gone on, recline in the last place, that when he who called thee may come, he may say to thee, Friend, come up higher; then thou shalt have glory before those reclining with thee;
11because every one who is exalting himself shall be humbled, and he who is humbling himself shall be exalted.'
12And he said also to him who did call him, `When thou mayest make a dinner or a supper, be not calling thy friends, nor thy brethren, nor thy kindred, nor rich neighbours, lest they may also call thee again, and a recompense may come to thee;
13but when thou mayest make a feast, be calling poor, maimed, lame, blind,
14and happy thou shalt be, because they have not to recompense thee, for it shall be recompensed to thee in the rising again of the righteous.'
Young's Literal Translation (YLT)
Wednesday, July 7, 2010
Bible Study Today
The Joy of Jesus is in constant prayer for you. We ask in The Name of Jesus that you give to help support our mission. You may visit any of our sponsors at no cost to you. Do share our message of love with all of your contacts. God bless you in all that you in the name of Jesus. We pray that your love, joy and peace be increased.
Lesson: Love, Joy and Peace
By this shall all men know that ye are my disciples, if ye have love one to another. ~ John 13:35
Fruis of the Holy Spirit man holding apple In Lesson 1 of your Fruits of the Holy Spirit Bible Study, we discussed the purposes for developing spiritual fruit. We learned that these Fruits are outward signs of an inward change in your life. Although they do not appear over night, they are proof that you are God's work in progress.
But, Galatians 5 is not the only place in the Word that we see references to these signs that God's holy hand is at work.
We are going to engage in what I like to call a Bible Scripture Study - Scouring the scriptures for all that God has to say on a subject. It's time to discover what else God's Word tells you about each of the 9 Fruits of the Holy Spirit.
A Closer Look At Each of the Fruits of the Holy Spirit
But the Holy Spirit
produces this kind of fruit in our lives:
Love,
Joy,
Peace,
Patience,
Kindness,
Goodness,
Faithfulness,
Gentleness, and
Self-control.
There is no law against these things!
- Galatians 5:22-23 (NLT)
Christian Love
Christian Love Fruits of the Holy Spirit rocks in heartBy this shall all men know
that ye are my disciples,
if ye have love one to another.
-John 13:35
The Greek word used in Galatians 5, and again here in John 13, is Agape.
This is the kind of love that God loves us with - It is self-sacrificing. It is unconditional.
And, let's face it, it is impossible for any human to achieve on their own. It can only be developed as a Fruit of the Holy Spirit.
But, Jesus says that developing this kind of love in your heart is the only way the world will be able to identify you as His. In Matthew, Jesus explains that Agapao (the verb form of Agape) is the actual basis of Christianity.
Side Note:
I could write an entire study on the importance of the fact that Jesus uses the verb form here - And how that shows us that love is an action word. In fact, agapao is so vital to so many areas of your daily life, I ended up spending a full 2 hours teaching on it in our Fruits of the Holy Spirit online Bible class! Bible study online Christian smiley
Jesus tells us that everything God calls us to boils down to this:
You must love the Lord your God
with all your heart, all your soul, and all your mind.
This is the first and greatest commandment.
A second is equally important:
Love your neighbor as yourself.
The entire law and all the demands of the prophets
are based on these two commandments.
-Matthew 22: 36-40 (NLT)
There is no wonder why Paul lists love first in his description of the Fruits of the Holy Spirit.
Christian Joy
Christian Joy Fruits of the Spirit happy man on beachThere are two kinds of joy. The fleeting joy that the world gives. And the lasting joy that God's Spirit provides.
The joy that we find in this world is allusive. It is like chasing a mirage.
People spend years thinking that when they finally get that promotion, or when they eventually get out of debt - They will be happy.
And, yet, when they finally reach the place where they thought they would find happiness, they only experience more longing.
Why? They foolishly thought that they were the source of their own joy.
But, your Heavenly Father doesn't want His child sitting around "grieved and depressed." That's why God's Word says that He's given you the very joy of the Lord to be your strength and stronghold (Nehemiah 8:10 -AMP).
So, while the world is searching for happiness, the Holy Spirit is sprouting seeds of joy and gladness inside of you. And this Fruit of the Holy Spirit is God's gift, to be your strength in times of turmoil.
Christian Peace
Christian Peace Fruits of the Holy Spirit Father and child's handsThere are two kinds of peace that we have as Christians. We have peace with God, and we have the peace of God. Let me explain the difference.
You will learn in a future lesson about the Holy Spirit in the Old testament that, before Jesus, we were not allowed to be in the presence of God. But, through Jesus' sacrifice, our peace with God was purchased.
THEREFORE, SINCE we are justified
(acquitted, declared righteous, and given a right standing with God)
through faith,
let us [grasp the fact that we] have
[the peace of reconciliation to hold and to [enjoy] peace with God through our Lord Jesus Christ (the Messiah, the Anointed One)
-Romans 5:1 (AMP)
In addition to Jesus' death buying you peace with God, it also serves as a cleansing sacrifice to allow you into the presence of the Lord.
With the Holy Spirit now living inside of you, you are able to experience the peace of God. This is the kind of peace that the Fruit of the Holy Spirit manifests.
We are told in Philippians how to receive this peace for ourselves.
Don’t worry about anything;
instead, pray about everything.
Tell God what you need, and thank Him for all He has done.
Then you will experience God’s peace,
which exceeds anything we can understand.
His peace will guard your hearts and minds
as you live in Christ Jesus.
-Philippians 4:6-7 (NLT)
In our Spirit Controlled Life Bible Class, I called this scripture your "Peace Treaty." You are promised a peace that exceeds your understanding. That means, it is a peace that does not make sense to us mentally. In times when we should be pulling out our hair and biting our nails, we feel an overwhelming peace in our spirits.
I think that, more and more, bearing this Fruit of the Holy Spirit is something that Christians struggle with. I find so many Believers who are struggling with fear, doubt, stress and anxiety. But, you don't have to live like that. God's Holy Spirit can set you free from the bondage of your thoughts and give you a peace that passes all understanding.
Fruits of the Holy Spirit Bible Scripture Study
Lesson 2
Reflection Questions:
1. Why do you think that it is significant that Jesus uses the action verb Agapao to describe the kind of love that the Holy Spirit wants to develop inside of you?
2. Why do you think God tells you that His joy is what acts as your strength during trying times? Can you think of a time when His joy kept you strong?
3. Why do you think so many Christians today struggle with receiving and maintaining God's peace? Do you feel that you have a problem maintaining your
Lesson: Love, Joy and Peace
By this shall all men know that ye are my disciples, if ye have love one to another. ~ John 13:35
Fruis of the Holy Spirit man holding apple In Lesson 1 of your Fruits of the Holy Spirit Bible Study, we discussed the purposes for developing spiritual fruit. We learned that these Fruits are outward signs of an inward change in your life. Although they do not appear over night, they are proof that you are God's work in progress.
But, Galatians 5 is not the only place in the Word that we see references to these signs that God's holy hand is at work.
We are going to engage in what I like to call a Bible Scripture Study - Scouring the scriptures for all that God has to say on a subject. It's time to discover what else God's Word tells you about each of the 9 Fruits of the Holy Spirit.
A Closer Look At Each of the Fruits of the Holy Spirit
But the Holy Spirit
produces this kind of fruit in our lives:
Love,
Joy,
Peace,
Patience,
Kindness,
Goodness,
Faithfulness,
Gentleness, and
Self-control.
There is no law against these things!
- Galatians 5:22-23 (NLT)
Christian Love
Christian Love Fruits of the Holy Spirit rocks in heartBy this shall all men know
that ye are my disciples,
if ye have love one to another.
-John 13:35
The Greek word used in Galatians 5, and again here in John 13, is Agape.
This is the kind of love that God loves us with - It is self-sacrificing. It is unconditional.
And, let's face it, it is impossible for any human to achieve on their own. It can only be developed as a Fruit of the Holy Spirit.
But, Jesus says that developing this kind of love in your heart is the only way the world will be able to identify you as His. In Matthew, Jesus explains that Agapao (the verb form of Agape) is the actual basis of Christianity.
Side Note:
I could write an entire study on the importance of the fact that Jesus uses the verb form here - And how that shows us that love is an action word. In fact, agapao is so vital to so many areas of your daily life, I ended up spending a full 2 hours teaching on it in our Fruits of the Holy Spirit online Bible class! Bible study online Christian smiley
Jesus tells us that everything God calls us to boils down to this:
You must love the Lord your God
with all your heart, all your soul, and all your mind.
This is the first and greatest commandment.
A second is equally important:
Love your neighbor as yourself.
The entire law and all the demands of the prophets
are based on these two commandments.
-Matthew 22: 36-40 (NLT)
There is no wonder why Paul lists love first in his description of the Fruits of the Holy Spirit.
Christian Joy
Christian Joy Fruits of the Spirit happy man on beachThere are two kinds of joy. The fleeting joy that the world gives. And the lasting joy that God's Spirit provides.
The joy that we find in this world is allusive. It is like chasing a mirage.
People spend years thinking that when they finally get that promotion, or when they eventually get out of debt - They will be happy.
And, yet, when they finally reach the place where they thought they would find happiness, they only experience more longing.
Why? They foolishly thought that they were the source of their own joy.
But, your Heavenly Father doesn't want His child sitting around "grieved and depressed." That's why God's Word says that He's given you the very joy of the Lord to be your strength and stronghold (Nehemiah 8:10 -AMP).
So, while the world is searching for happiness, the Holy Spirit is sprouting seeds of joy and gladness inside of you. And this Fruit of the Holy Spirit is God's gift, to be your strength in times of turmoil.
Christian Peace
Christian Peace Fruits of the Holy Spirit Father and child's handsThere are two kinds of peace that we have as Christians. We have peace with God, and we have the peace of God. Let me explain the difference.
You will learn in a future lesson about the Holy Spirit in the Old testament that, before Jesus, we were not allowed to be in the presence of God. But, through Jesus' sacrifice, our peace with God was purchased.
THEREFORE, SINCE we are justified
(acquitted, declared righteous, and given a right standing with God)
through faith,
let us [grasp the fact that we] have
[the peace of reconciliation to hold and to [enjoy] peace with God through our Lord Jesus Christ (the Messiah, the Anointed One)
-Romans 5:1 (AMP)
In addition to Jesus' death buying you peace with God, it also serves as a cleansing sacrifice to allow you into the presence of the Lord.
With the Holy Spirit now living inside of you, you are able to experience the peace of God. This is the kind of peace that the Fruit of the Holy Spirit manifests.
We are told in Philippians how to receive this peace for ourselves.
Don’t worry about anything;
instead, pray about everything.
Tell God what you need, and thank Him for all He has done.
Then you will experience God’s peace,
which exceeds anything we can understand.
His peace will guard your hearts and minds
as you live in Christ Jesus.
-Philippians 4:6-7 (NLT)
In our Spirit Controlled Life Bible Class, I called this scripture your "Peace Treaty." You are promised a peace that exceeds your understanding. That means, it is a peace that does not make sense to us mentally. In times when we should be pulling out our hair and biting our nails, we feel an overwhelming peace in our spirits.
I think that, more and more, bearing this Fruit of the Holy Spirit is something that Christians struggle with. I find so many Believers who are struggling with fear, doubt, stress and anxiety. But, you don't have to live like that. God's Holy Spirit can set you free from the bondage of your thoughts and give you a peace that passes all understanding.
Fruits of the Holy Spirit Bible Scripture Study
Lesson 2
Reflection Questions:
1. Why do you think that it is significant that Jesus uses the action verb Agapao to describe the kind of love that the Holy Spirit wants to develop inside of you?
2. Why do you think God tells you that His joy is what acts as your strength during trying times? Can you think of a time when His joy kept you strong?
3. Why do you think so many Christians today struggle with receiving and maintaining God's peace? Do you feel that you have a problem maintaining your
Wednesday, June 23, 2010
Bible Study Today with The Joy of Jesus
The Lord’s Church
There is one other thing that concerns our salvation I would like for us to look at in the Bible. In response to Peter’s confession to Jesus in Matthew 16:16 that, "You are the Christ, the Son of the living God". Jesus then says in Matthew 16:18, "On this rock I will build My church." To whom was this church to belong? "My" is possessive, which shows the church belongs to Jesus. How many churches did Jesus say He was going to build? He said He was going to build "My church", which is singular not plural. There is only one true church because the Lord only promised to build His one church. In the Bible the word "church" never refers to a material building, but to the people.
In Ephesians 4:4-6 there are seven ones listed: "There is one body, and one Spirit, even as you were called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all who is above all, and through all, and in you all." Just as there is only one God and only one Lord we also see there is only one body. The Bible says there is only one body; so what is this one body? In Ephesians 1:21-22 we find out what this one body is, "And He put all things under His feet, and gave Him to be the head over all things to the church, which is His body." Here we see the Bible says the church is the body. So if there is only one body and the one body is the church, then there can only be one church that belongs to the Lord. There is only one church in God's plan for saving man. One might as well believe in more than one God as to believe the Lord has more than one church. The one body, the one church, is not composed of any of the many differing denominations of our day.
In Colossians 1:18 in speaking of Christ, we read, "And He is the head of the body, the church, who is the beginning, the firstborn from the dead; that in all things He may have the preeminence." Here again we see the body (singular) is the church (singular). Again the Bible tells us the Lord has only one church. We also see that in all things Christ is to have the preeminence. For Christ to have the preeminence in all things, we must follow Christ in all things and not follow man. If we follow men in some things then Christ does not have the preeminence in all things.
Since Christ only built His one church, we need to ask from where did all these other churches come? The only answer is they were built by men, so men could "attend the church of their choice", and not God’s choice. We read in Ephesians 5:23, "Christ is the head of the church, and he is the savior of the body." Christ is only the saviour of His one body, His one church. He is going to only save His one church, the only one for which He died. One cannot be saved outside of the Lord's one church. If one is not in the Lord's one true church, he is lost.
We have seen in the Bible that the one body is the one church, which the Lord built. We have also seen that Christ has only promised to save His one body, His one church. What then is going to happen to the hundreds of different kinds of denominational churches we see in existence today? Again let us let God answer this question. In Matthew 15:13 Jesus said, "Every plant, which my heavenly Father has not planted will be uprooted." What will happen to all those churches God did not plant? They will be rooted up. This is what God has said He will do. This is frightening. I want to make sure I am in the Lord’s church, the only one He is going to save.
In Psalms 127:1 we read, "Except the Lord build the house, they labor in vain that build it." No one has the right to start a church or religious organization that is different from the one Jesus built. But we see hundreds of different kinds of churches men have built, each with a different creed. Man did not build the Lord's church. We must recognize the difference between the church the Lord built and the many counterfeit churches men have built. What will happen to the people who are in the many different denominational churches? They will all be lost. If you are a member of a denomination then you are not in the saving body of Christ, and you will be lost. Why not be a member of the church that Jesus built, the church of Christ so you can go to heaven? This is a sad but serious situation; one that concerns me greatly and causes me much grief and sorrow to see honest people, who are honestly mistaken, laboring in vain. This is a supreme tragedy.
--------------------------------------------------------------------------------
Questions Lesson 22
The Lord's Church
(Part A)
(click on the button of the answer of your choice)
1) (Matthew 16:18) How many different churches did the Lord say he was going to build?
Many so we could attend the church of our choice.
More than 500.
My (possessive) Church (singular), in other words one.
--------------------------------------------------------------------------------
2) Christ built only His church.
--------------------------------------------------------------------------------
3) (Ephesians 4:4-6) There are how many bodies?
One.
One hundred.
One thousand
--------------------------------------------------------------------------------
4) The Lord has many bodies.
--------------------------------------------------------------------------------
5) (Ephesians 1:21-22) What is this one body?
There is not one body but many bodies.
All the different kinds of churches.
The (Lord's) Church.
--------------------------------------------------------------------------------
6) The Lord only has His one body, the church.
--------------------------------------------------------------------------------
7) (Colossians 1:18) Christ is the head of
The body, the church.
Many different kinds of churches.
No church.
--------------------------------------------------------------------------------
8) Christ is the head of all different kinds of churches.
--------------------------------------------------------------------------------
9) (Ephesians 5:23) Christ is going to save
His body which is His Church.
All the different religious bodies (churches).
No church.
--------------------------------------------------------------------------------
10) Christ is the Saviour of the church He established.
--------------------------------------------------------------------------------
11) (Matthew 15:13) Those plants (churches) which God has not planted
God will accept.
God will water and cultivate.
Shall be rooted up.
--------------------------------------------------------------------------------
12) Those who are in churches which God has not planted shall be lost.
--------------------------------------------------------------------------------
13) (Psalms 127:1) If the Lord has not built the house
They labor in vain who build it.
It doesn't matter if the Lord has not built it.
Those who labor in it are accepted.
--------------------------------------------------------------------------------
14) People labor in vain if they are in a house the Lord did not build.
There is one other thing that concerns our salvation I would like for us to look at in the Bible. In response to Peter’s confession to Jesus in Matthew 16:16 that, "You are the Christ, the Son of the living God". Jesus then says in Matthew 16:18, "On this rock I will build My church." To whom was this church to belong? "My" is possessive, which shows the church belongs to Jesus. How many churches did Jesus say He was going to build? He said He was going to build "My church", which is singular not plural. There is only one true church because the Lord only promised to build His one church. In the Bible the word "church" never refers to a material building, but to the people.
In Ephesians 4:4-6 there are seven ones listed: "There is one body, and one Spirit, even as you were called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all who is above all, and through all, and in you all." Just as there is only one God and only one Lord we also see there is only one body. The Bible says there is only one body; so what is this one body? In Ephesians 1:21-22 we find out what this one body is, "And He put all things under His feet, and gave Him to be the head over all things to the church, which is His body." Here we see the Bible says the church is the body. So if there is only one body and the one body is the church, then there can only be one church that belongs to the Lord. There is only one church in God's plan for saving man. One might as well believe in more than one God as to believe the Lord has more than one church. The one body, the one church, is not composed of any of the many differing denominations of our day.
In Colossians 1:18 in speaking of Christ, we read, "And He is the head of the body, the church, who is the beginning, the firstborn from the dead; that in all things He may have the preeminence." Here again we see the body (singular) is the church (singular). Again the Bible tells us the Lord has only one church. We also see that in all things Christ is to have the preeminence. For Christ to have the preeminence in all things, we must follow Christ in all things and not follow man. If we follow men in some things then Christ does not have the preeminence in all things.
Since Christ only built His one church, we need to ask from where did all these other churches come? The only answer is they were built by men, so men could "attend the church of their choice", and not God’s choice. We read in Ephesians 5:23, "Christ is the head of the church, and he is the savior of the body." Christ is only the saviour of His one body, His one church. He is going to only save His one church, the only one for which He died. One cannot be saved outside of the Lord's one church. If one is not in the Lord's one true church, he is lost.
We have seen in the Bible that the one body is the one church, which the Lord built. We have also seen that Christ has only promised to save His one body, His one church. What then is going to happen to the hundreds of different kinds of denominational churches we see in existence today? Again let us let God answer this question. In Matthew 15:13 Jesus said, "Every plant, which my heavenly Father has not planted will be uprooted." What will happen to all those churches God did not plant? They will be rooted up. This is what God has said He will do. This is frightening. I want to make sure I am in the Lord’s church, the only one He is going to save.
In Psalms 127:1 we read, "Except the Lord build the house, they labor in vain that build it." No one has the right to start a church or religious organization that is different from the one Jesus built. But we see hundreds of different kinds of churches men have built, each with a different creed. Man did not build the Lord's church. We must recognize the difference between the church the Lord built and the many counterfeit churches men have built. What will happen to the people who are in the many different denominational churches? They will all be lost. If you are a member of a denomination then you are not in the saving body of Christ, and you will be lost. Why not be a member of the church that Jesus built, the church of Christ so you can go to heaven? This is a sad but serious situation; one that concerns me greatly and causes me much grief and sorrow to see honest people, who are honestly mistaken, laboring in vain. This is a supreme tragedy.
--------------------------------------------------------------------------------
Questions Lesson 22
The Lord's Church
(Part A)
(click on the button of the answer of your choice)
1) (Matthew 16:18) How many different churches did the Lord say he was going to build?
Many so we could attend the church of our choice.
More than 500.
My (possessive) Church (singular), in other words one.
--------------------------------------------------------------------------------
2) Christ built only His church.
--------------------------------------------------------------------------------
3) (Ephesians 4:4-6) There are how many bodies?
One.
One hundred.
One thousand
--------------------------------------------------------------------------------
4) The Lord has many bodies.
--------------------------------------------------------------------------------
5) (Ephesians 1:21-22) What is this one body?
There is not one body but many bodies.
All the different kinds of churches.
The (Lord's) Church.
--------------------------------------------------------------------------------
6) The Lord only has His one body, the church.
--------------------------------------------------------------------------------
7) (Colossians 1:18) Christ is the head of
The body, the church.
Many different kinds of churches.
No church.
--------------------------------------------------------------------------------
8) Christ is the head of all different kinds of churches.
--------------------------------------------------------------------------------
9) (Ephesians 5:23) Christ is going to save
His body which is His Church.
All the different religious bodies (churches).
No church.
--------------------------------------------------------------------------------
10) Christ is the Saviour of the church He established.
--------------------------------------------------------------------------------
11) (Matthew 15:13) Those plants (churches) which God has not planted
God will accept.
God will water and cultivate.
Shall be rooted up.
--------------------------------------------------------------------------------
12) Those who are in churches which God has not planted shall be lost.
--------------------------------------------------------------------------------
13) (Psalms 127:1) If the Lord has not built the house
They labor in vain who build it.
It doesn't matter if the Lord has not built it.
Those who labor in it are accepted.
--------------------------------------------------------------------------------
14) People labor in vain if they are in a house the Lord did not build.
Amazing Grace of The Joy of Jesus
Amazing Grace Lyrics
"Amazing Grace, how sweet the sound,
That saved a wretch like me....
I once was lost but now am found,
Was blind, but now, I see.
T'was Grace that taught...
my heart to fear.
And Grace, my fears relieved.
How precious did that Grace appear...
the hour I first believed.
Through many dangers, toils and snares...
we have already come.
T'was Grace that brought us safe thus far...
and Grace will lead us home.
The Lord has promised good to me...
His word my hope secures.
He will my shield and portion be...
as long as life endures.
Yea, when this flesh and heart shall fail,
and mortal life shall cease,
I shall possess within the veil,
a life of joy and peace.
When we've been here ten thousand years...
bright shining as the sun.
We've no less days to sing God's praise...
then when we've first begun.
"Amazing Grace, how sweet the sound,
That saved a wretch like me....
I once was lost but now am found,
Was blind, but now, I see.
Prayer: We pray in the name of Jesus for all people to apprehend the Power of God and The Holy Spirit in the full Joy of Jesus,Forever. A-men...
"Amazing Grace, how sweet the sound,
That saved a wretch like me....
I once was lost but now am found,
Was blind, but now, I see.
T'was Grace that taught...
my heart to fear.
And Grace, my fears relieved.
How precious did that Grace appear...
the hour I first believed.
Through many dangers, toils and snares...
we have already come.
T'was Grace that brought us safe thus far...
and Grace will lead us home.
The Lord has promised good to me...
His word my hope secures.
He will my shield and portion be...
as long as life endures.
Yea, when this flesh and heart shall fail,
and mortal life shall cease,
I shall possess within the veil,
a life of joy and peace.
When we've been here ten thousand years...
bright shining as the sun.
We've no less days to sing God's praise...
then when we've first begun.
"Amazing Grace, how sweet the sound,
That saved a wretch like me....
I once was lost but now am found,
Was blind, but now, I see.
Prayer: We pray in the name of Jesus for all people to apprehend the Power of God and The Holy Spirit in the full Joy of Jesus,Forever. A-men...
Monday, June 7, 2010
Christian Education from The Joy of Jesus
We at The Joy of Jesus wants to provide you with the best in Christian Education. Romans 8 is a jewel in The New Testament. Please continue to pray for the grace of God in Christ Jesus.
Matthew Henry Concise Commentary
Romans 8
The freedom of believers from condemnation. (1-9) Their privileges as being the children of God. (10-17) Their hopeful prospects under tribulations. (18-25) Their assistance from the Spirit in prayer. (26,27) Their interest in the love of God. (28-31) Their final triumph, through Christ. (32-39)
Verses 1-9 Believers may be chastened of the Lord, but will not be condemned with the world. By their union with Christ through faith, they are thus secured. What is the principle of their walk; the flesh or the Spirit, the old or the new nature, corruption or grace? For which of these do we make provision, by which are we governed? The unrenewed will is unable to keep any commandment fully. And the law, besides outward duties, requires inward obedience. God showed abhorrence of sin by the sufferings of his Son in the flesh, that the believer's person might be pardoned and justified. Thus satisfaction was made to Divine justice, and the way of salvation opened for the sinner. By the Spirit the law of love is written upon the heart, and though the righteousness of the law is not fulfilled by us, yet, blessed be God, it is fulfilled in us; there is that in all true believers, which answers the intention of the law. The favour of God, the welfare of the soul, the concerns of eternity, are the things of the Spirit, which those that are after the Spirit do mind. Which way do our thoughts move with most pleasure? Which way go our plans and contrivances? Are we most wise for the world, or for ( 1 Timothy 5:6 ) sanctified soul is a living soul; and that life is peace. The carnal mind is not only an enemy to God, but enmity itself. The carnal man may, by the power of Divine grace, be made subject to the law of God, but the carnal mind never can; that must be broken and driven out. We may know our real state and character by inquiring whether we have the Spirit of God and Christ, or not, ver. 9. Ye are not in the flesh, but in the Spirit. Having the Spirit of Christ, means having a turn of mind in some degree like the mind that was in Christ Jesus, and is to be shown by a life and conversation suitable to his precepts and example.
Verses 10-17 If the Spirit be in us, Christ is in us. He dwells in the heart by faith. Grace in the soul is its new nature; the soul is alive to God, and has begun its holy happiness which shall endure for ever. The righteousness of Christ imputed, secures the soul, the better part, from death. From hence we see how much it is our duty to walk, not after the flesh, but after the Spirit. If any habitually live according to corrupt listings, they will certainly perish in their sins, whatever they profess. And what can a worldly life present, worthy for a moment to be put against this noble prize of our high calling? Let us then, by the Spirit, endeavour more and more to mortify the flesh. Regeneration by the Holy Spirit brings a new and Divine life to the soul, though in a feeble state. And the sons of God have the Spirit to work in them the disposition of children; they have not the spirit of bondage, which the Old Testament church was under, through the darkness of that dispensation. The Spirit of adoption was not then plentifully poured out. Also it refers to that spirit of bondage, under which many saints were at their conversion. Many speak peace to themselves, to whom God does not speak peace. But those who are sanctified, have God's Spirit witnessing with their spirits, in and by his speaking peace to the soul. Though we may now seem to be losers for Christ, we shall not, we cannot, be losers by him in the end.
Verses 18-25 The sufferings of the saints strike no deeper than the things of time, last no longer than the present time, are light afflictions, and but for a moment. How vastly different are the sentence of the word and the sentiment of the world, concerning the sufferings of this present time! Indeed the whole creation seems to wait with earnest expectation for the period when the children of God shall be manifested in the glory prepared for them. There is an impurity, deformity, and infirmity, which has come upon the creature by the fall of man. There is an enmity of one creature to another. And they are used, or abused rather, by men as instruments of sin. Yet this deplorable state of the creation is in hope. God will deliver it from thus being held in bondage to man's depravity. The miseries of the human race, through their own and each other's wickedness, declare that the world is not always to continue as it is. Our having received the first-fruits of the Spirit, quickens our desires, encourages our hopes, and raises our expectations. Sin has been, and is, the guilty cause of all the suffering that exists in the creation of God. It has brought on the woes of earth; it has kindled the flames of hell. As to man, not a tear has been shed, not a groan has been uttered, not a pang has been felt, in body or mind, that has not come from sin. This is not all; sin is to be looked at as it affects the glory of God. Of this how fearfully regardless are the bulk of mankind! Believers have been brought into a state of safety; but their comfort consists rather in hope than in enjoyment. From this hope they cannot be turned by the vain expectation of finding satisfaction in the things of time and sense. We need patience, our way is rough and long; but He that shall come, will come, though he seems to tarry.
Verses 26-27 Though the infirmities of Christians are many and great, so that they would be overpowered if left to themselves, yet the Holy Spirit supports them. The Spirit, as an enlightening Spirit, teaches us what to pray for; as a sanctifying Spirit, works and stirs up praying graces; as a comforting Spirit, silences our fears, and helps us over all discouragements. The Holy Spirit is the spring of all desires toward God, which are often more than words can utter. The Spirit who searches the hearts, can perceive the mind and will of the spirit, the renewed mind, and advocates his cause. The Spirit makes intercession to God, and the enemy prevails not.
Verses 28-31 That is good for the saints which does their souls good. Every providence tends to the spiritual good of those that love God; in breaking them off from sin, bringing them nearer to God, weaning them from the world, and fitting them for heaven. When the saints act out of character, corrections will be employed to bring them back again. And here is the order of the causes of our salvation, a golden chain, one which cannot be broken. 1. Whom he did foreknow, he also did predestinate to be conformed to the image of his Son. All that God designed for glory and happiness as the end, he decreed to grace and holiness as the way. The whole human race deserved destruction; but for reasons not perfectly known to us, God determined to recover some by regeneration and the power of his grace. He predestined, or before decreed, that they should be conformed to the image of his Son. In this life they are in part renewed, and walk in his steps. 2. Whom he did predestinate, them he also called. It is an effectual call, from self and earth to God, and Christ, and heaven, as our end; from sin and vanity to grace and holiness, as our way. This is the gospel call. The love of God, ruling in the hearts of those who once were enemies to him, proves that they have been called according to his purpose. 3. Whom he called, them he also justified. None are thus justified but those that are effectually called. Those who stand out against the gospel call, abide under guilt and wrath. 4. Whom he justified, them he also glorified. The power of corruption being broken in effectual calling, and the guilt of sin removed in justification, nothing can come between that soul and glory. This encourages our faith and hope; for, as for God, his way, his work, is perfect. The apostle speaks as one amazed, and swallowed up in admiration, wondering at the height and depth, and length and breadth, of the love of Christ, which passeth knowledge. The more we know of other things, the less we wonder; but the further we are led into gospel mysteries, the more we are affected by them. While God is for us, and we keep in his love, we may with holy boldness defy all the powers of darkness.
Verses 32-39 All things whatever, in heaven and earth, are not so great a display of God's free love, as the gift of his coequal Son to be the atonement on the cross for the sin of man; and all the rest follows upon union with him, and interest in him. All things, all which can be the causes or means of any real good to the faithful Christian. He that has prepared a crown and a kingdom for us, will give us what we need in the way to it. Men may justify themselves, though the accusations are in full force against them; but if God justifies, that answers all. By Christ we are thus secured. By the merit of his death he paid our debt. Yea, rather that is risen again. This is convincing evidence that Divine justice was satisfied. We have such a Friend at the right hand of God; all power is given to him. He is there, making intercession. Believer! does your soul say within you, Oh that he were mine! and oh that I were his; that I could please him and live to him! Then do not toss your spirit and perplex your thoughts in fruitless, endless doubtings, but as you are convinced of ungodliness, believe on Him who justifies the ungodly. You are condemned, yet Christ is dead and risen. Flee to Him as such. God having manifested his love in giving his own Son for us, can we think that any thing should turn aside or do away that love? Troubles neither cause nor show any abatement of his love. Whatever believers may be separated from, enough remains. None can take Christ from the believer: none can take the believer from Him; and that is enough. All other hazards signify nothing. Alas, poor sinners! though you abound with the possessions of this world, what vain things are they! Can you say of any of them, Who shall separate us? You may be removed from pleasant dwellings, and friends, and estates. You may even live to see and seek your parting. At last you must part, for you must die. Then farewell, all this world accounts most valuable. And what hast thou left, poor soul, who hast not Christ, but that which thou wouldest gladly part with, and canst not; the condemning guilt of all thy sins! But the soul that is in Christ, when other things are pulled away, cleaves to Christ, and these separations pain him not. Yea, when death comes, that breaks all other unions, even that of the soul and body, it carries the believer's soul into the nearest union with its beloved Lord Jesus, and the full enjoyment of him for ever.
Matthew Henry Concise Commentary
Romans 8
The freedom of believers from condemnation. (1-9) Their privileges as being the children of God. (10-17) Their hopeful prospects under tribulations. (18-25) Their assistance from the Spirit in prayer. (26,27) Their interest in the love of God. (28-31) Their final triumph, through Christ. (32-39)
Verses 1-9 Believers may be chastened of the Lord, but will not be condemned with the world. By their union with Christ through faith, they are thus secured. What is the principle of their walk; the flesh or the Spirit, the old or the new nature, corruption or grace? For which of these do we make provision, by which are we governed? The unrenewed will is unable to keep any commandment fully. And the law, besides outward duties, requires inward obedience. God showed abhorrence of sin by the sufferings of his Son in the flesh, that the believer's person might be pardoned and justified. Thus satisfaction was made to Divine justice, and the way of salvation opened for the sinner. By the Spirit the law of love is written upon the heart, and though the righteousness of the law is not fulfilled by us, yet, blessed be God, it is fulfilled in us; there is that in all true believers, which answers the intention of the law. The favour of God, the welfare of the soul, the concerns of eternity, are the things of the Spirit, which those that are after the Spirit do mind. Which way do our thoughts move with most pleasure? Which way go our plans and contrivances? Are we most wise for the world, or for ( 1 Timothy 5:6 ) sanctified soul is a living soul; and that life is peace. The carnal mind is not only an enemy to God, but enmity itself. The carnal man may, by the power of Divine grace, be made subject to the law of God, but the carnal mind never can; that must be broken and driven out. We may know our real state and character by inquiring whether we have the Spirit of God and Christ, or not, ver. 9. Ye are not in the flesh, but in the Spirit. Having the Spirit of Christ, means having a turn of mind in some degree like the mind that was in Christ Jesus, and is to be shown by a life and conversation suitable to his precepts and example.
Verses 10-17 If the Spirit be in us, Christ is in us. He dwells in the heart by faith. Grace in the soul is its new nature; the soul is alive to God, and has begun its holy happiness which shall endure for ever. The righteousness of Christ imputed, secures the soul, the better part, from death. From hence we see how much it is our duty to walk, not after the flesh, but after the Spirit. If any habitually live according to corrupt listings, they will certainly perish in their sins, whatever they profess. And what can a worldly life present, worthy for a moment to be put against this noble prize of our high calling? Let us then, by the Spirit, endeavour more and more to mortify the flesh. Regeneration by the Holy Spirit brings a new and Divine life to the soul, though in a feeble state. And the sons of God have the Spirit to work in them the disposition of children; they have not the spirit of bondage, which the Old Testament church was under, through the darkness of that dispensation. The Spirit of adoption was not then plentifully poured out. Also it refers to that spirit of bondage, under which many saints were at their conversion. Many speak peace to themselves, to whom God does not speak peace. But those who are sanctified, have God's Spirit witnessing with their spirits, in and by his speaking peace to the soul. Though we may now seem to be losers for Christ, we shall not, we cannot, be losers by him in the end.
Verses 18-25 The sufferings of the saints strike no deeper than the things of time, last no longer than the present time, are light afflictions, and but for a moment. How vastly different are the sentence of the word and the sentiment of the world, concerning the sufferings of this present time! Indeed the whole creation seems to wait with earnest expectation for the period when the children of God shall be manifested in the glory prepared for them. There is an impurity, deformity, and infirmity, which has come upon the creature by the fall of man. There is an enmity of one creature to another. And they are used, or abused rather, by men as instruments of sin. Yet this deplorable state of the creation is in hope. God will deliver it from thus being held in bondage to man's depravity. The miseries of the human race, through their own and each other's wickedness, declare that the world is not always to continue as it is. Our having received the first-fruits of the Spirit, quickens our desires, encourages our hopes, and raises our expectations. Sin has been, and is, the guilty cause of all the suffering that exists in the creation of God. It has brought on the woes of earth; it has kindled the flames of hell. As to man, not a tear has been shed, not a groan has been uttered, not a pang has been felt, in body or mind, that has not come from sin. This is not all; sin is to be looked at as it affects the glory of God. Of this how fearfully regardless are the bulk of mankind! Believers have been brought into a state of safety; but their comfort consists rather in hope than in enjoyment. From this hope they cannot be turned by the vain expectation of finding satisfaction in the things of time and sense. We need patience, our way is rough and long; but He that shall come, will come, though he seems to tarry.
Verses 26-27 Though the infirmities of Christians are many and great, so that they would be overpowered if left to themselves, yet the Holy Spirit supports them. The Spirit, as an enlightening Spirit, teaches us what to pray for; as a sanctifying Spirit, works and stirs up praying graces; as a comforting Spirit, silences our fears, and helps us over all discouragements. The Holy Spirit is the spring of all desires toward God, which are often more than words can utter. The Spirit who searches the hearts, can perceive the mind and will of the spirit, the renewed mind, and advocates his cause. The Spirit makes intercession to God, and the enemy prevails not.
Verses 28-31 That is good for the saints which does their souls good. Every providence tends to the spiritual good of those that love God; in breaking them off from sin, bringing them nearer to God, weaning them from the world, and fitting them for heaven. When the saints act out of character, corrections will be employed to bring them back again. And here is the order of the causes of our salvation, a golden chain, one which cannot be broken. 1. Whom he did foreknow, he also did predestinate to be conformed to the image of his Son. All that God designed for glory and happiness as the end, he decreed to grace and holiness as the way. The whole human race deserved destruction; but for reasons not perfectly known to us, God determined to recover some by regeneration and the power of his grace. He predestined, or before decreed, that they should be conformed to the image of his Son. In this life they are in part renewed, and walk in his steps. 2. Whom he did predestinate, them he also called. It is an effectual call, from self and earth to God, and Christ, and heaven, as our end; from sin and vanity to grace and holiness, as our way. This is the gospel call. The love of God, ruling in the hearts of those who once were enemies to him, proves that they have been called according to his purpose. 3. Whom he called, them he also justified. None are thus justified but those that are effectually called. Those who stand out against the gospel call, abide under guilt and wrath. 4. Whom he justified, them he also glorified. The power of corruption being broken in effectual calling, and the guilt of sin removed in justification, nothing can come between that soul and glory. This encourages our faith and hope; for, as for God, his way, his work, is perfect. The apostle speaks as one amazed, and swallowed up in admiration, wondering at the height and depth, and length and breadth, of the love of Christ, which passeth knowledge. The more we know of other things, the less we wonder; but the further we are led into gospel mysteries, the more we are affected by them. While God is for us, and we keep in his love, we may with holy boldness defy all the powers of darkness.
Verses 32-39 All things whatever, in heaven and earth, are not so great a display of God's free love, as the gift of his coequal Son to be the atonement on the cross for the sin of man; and all the rest follows upon union with him, and interest in him. All things, all which can be the causes or means of any real good to the faithful Christian. He that has prepared a crown and a kingdom for us, will give us what we need in the way to it. Men may justify themselves, though the accusations are in full force against them; but if God justifies, that answers all. By Christ we are thus secured. By the merit of his death he paid our debt. Yea, rather that is risen again. This is convincing evidence that Divine justice was satisfied. We have such a Friend at the right hand of God; all power is given to him. He is there, making intercession. Believer! does your soul say within you, Oh that he were mine! and oh that I were his; that I could please him and live to him! Then do not toss your spirit and perplex your thoughts in fruitless, endless doubtings, but as you are convinced of ungodliness, believe on Him who justifies the ungodly. You are condemned, yet Christ is dead and risen. Flee to Him as such. God having manifested his love in giving his own Son for us, can we think that any thing should turn aside or do away that love? Troubles neither cause nor show any abatement of his love. Whatever believers may be separated from, enough remains. None can take Christ from the believer: none can take the believer from Him; and that is enough. All other hazards signify nothing. Alas, poor sinners! though you abound with the possessions of this world, what vain things are they! Can you say of any of them, Who shall separate us? You may be removed from pleasant dwellings, and friends, and estates. You may even live to see and seek your parting. At last you must part, for you must die. Then farewell, all this world accounts most valuable. And what hast thou left, poor soul, who hast not Christ, but that which thou wouldest gladly part with, and canst not; the condemning guilt of all thy sins! But the soul that is in Christ, when other things are pulled away, cleaves to Christ, and these separations pain him not. Yea, when death comes, that breaks all other unions, even that of the soul and body, it carries the believer's soul into the nearest union with its beloved Lord Jesus, and the full enjoyment of him for ever.
Tuesday, June 1, 2010
Healing and Thanks-giving is The Joy of Jesus
Mark 1:40-45
Q. Visualize condition of the Leper.
■Rejected by family, friends, community
■Outcast from the community and city
■No one would have touched him for days. If anyone touches him, he will also become unclean.
■Leprosy is not something, you can romanticized. It is one of the most hated and rejected diseases. (Check out Jesus healing the Disabled Man at Bethesda)
■He would need physical, social, spiritual healing.
■His self-esteem would have been lost.
■According to Moses’ Law, the leper has to pass through at least 14 days of ‘cleansing’ process before he can enter the city and see Jesus.
Q. What does his request say about his state of mind?
■The leper was desperate and downcast. In Jesus, he saw his last rescue!
■His lack of confidence in himself – “If you are willing, you can make me clean!”
■This man would have tried everything, he could, to cure himself. But nothing could cure his decaying body. In Jesus, he saw hope, a healer, savior who can help him out of this condition. And so he came to him kneeling and beseeching.
■It is out of such state of mind of helplessness and self-pity, he cried out. “If you are willing, you can heal me.”
■I believe that in the Kingdom of God, this is your qualification, when you realize that you are nothing in yourself, but a helpless person, who desperately need a healer and Savior.
Q. What was Jesus’ response to the leper?
■He was moved by pity, filled with compassion.
■He stretched out his hands and touch him! people around him would have been shocked to see that!
■“How can he touch him? He would also be ‘unclean’.” Some might have whispered!
■There is a reverse phenomenon here, Jesus’ touch can cleanse the ‘unclean’.
■I believe that even Jesus’ touch would have healed his soul. For what seems like a simple gesture by Jesus, was a great expression of comfort and acknowledgment, as if Jesus is saying, “I love you and care for you despite of your wounds and disrupted body and soul.”
■Jesus healed his body and soul.
■I am not going to focus today on this man’s failure to follow Jesus’ warning. I guess his joy was too great to be contained to himself. That did caused hindrances for Jesus’ public ministry.
Bible Lessons & Prayer:
This passage is the reminder that your greatest qualification in the Kingdom of God, is when you realize your own unworthiness. How often we come to Jesus without putting aside ourselves, expecting him to do great things for us. (or expecting us to do great things for him!).
More I dig deeper into this story. I find my own story of encounter with Jesus – ‘A Leper’s Story‘!
Jesus, Even you touch is so relieving
Q. Visualize condition of the Leper.
■Rejected by family, friends, community
■Outcast from the community and city
■No one would have touched him for days. If anyone touches him, he will also become unclean.
■Leprosy is not something, you can romanticized. It is one of the most hated and rejected diseases. (Check out Jesus healing the Disabled Man at Bethesda)
■He would need physical, social, spiritual healing.
■His self-esteem would have been lost.
■According to Moses’ Law, the leper has to pass through at least 14 days of ‘cleansing’ process before he can enter the city and see Jesus.
Q. What does his request say about his state of mind?
■The leper was desperate and downcast. In Jesus, he saw his last rescue!
■His lack of confidence in himself – “If you are willing, you can make me clean!”
■This man would have tried everything, he could, to cure himself. But nothing could cure his decaying body. In Jesus, he saw hope, a healer, savior who can help him out of this condition. And so he came to him kneeling and beseeching.
■It is out of such state of mind of helplessness and self-pity, he cried out. “If you are willing, you can heal me.”
■I believe that in the Kingdom of God, this is your qualification, when you realize that you are nothing in yourself, but a helpless person, who desperately need a healer and Savior.
Q. What was Jesus’ response to the leper?
■He was moved by pity, filled with compassion.
■He stretched out his hands and touch him! people around him would have been shocked to see that!
■“How can he touch him? He would also be ‘unclean’.” Some might have whispered!
■There is a reverse phenomenon here, Jesus’ touch can cleanse the ‘unclean’.
■I believe that even Jesus’ touch would have healed his soul. For what seems like a simple gesture by Jesus, was a great expression of comfort and acknowledgment, as if Jesus is saying, “I love you and care for you despite of your wounds and disrupted body and soul.”
■Jesus healed his body and soul.
■I am not going to focus today on this man’s failure to follow Jesus’ warning. I guess his joy was too great to be contained to himself. That did caused hindrances for Jesus’ public ministry.
Bible Lessons & Prayer:
This passage is the reminder that your greatest qualification in the Kingdom of God, is when you realize your own unworthiness. How often we come to Jesus without putting aside ourselves, expecting him to do great things for us. (or expecting us to do great things for him!).
More I dig deeper into this story. I find my own story of encounter with Jesus – ‘A Leper’s Story‘!
Jesus, Even you touch is so relieving
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