Through the Bible in a Year: Acts 15-17

Posted on 03/29/2012 by Paul Pavao

This Week’s Reading Schedule

I threw a wrench in the system yesterday by just finishing Acts 12 through 14, but if you’re reading the commentaries, there are enough topics being covered, that it’s probably good to slow down a bit.

Thursday’s (today’s) Bible Reading is Acts 15-17
Friday, Mar. 30: Acts 18-23

The overall year’s plan is here.

Acts 15:1-21: The Jerusalem Council

Circumcision was a central practice of the Law. To have every male circumcised on the eighth day goes all the way back to God’s covenant with Abraham (Gen. 17:10-14).

Deciding whether to make circumcision part of the Gospel is an issue that goes all the way to the apostles in Jerusalem to be resolved. We’ve already seen that despite what Jesus said about preaching the Gospel to the nations, not even Peter really understood that God had admitted the Gentiles to the kingdom of God until the incident with Cornelius.

The council decides that they will ask just four things from the Gentiles, and they make it clear that circumcision is not necessary for the Gentiles. There may be people who understand why those specific four things were chosen, but I’m not one of them.

Some things to notice is that Peter mentions that this would be a "yoke that neither our fathers nor we were able to bear" (v. 10). The Jews were already aware that they were not successfully keeping the Law. Jews and Gentiles alike need their heart cleansed by faith and are saved by the grace of the Lord Jesus.

We see again that the presiding person at the council is James, the Lord’s brother. He is the leader in Jerusalem, and his influence is strong (see Gal 2:11-13).

Acts 15:22-41

Paul, Barnabas, Judas, and Silas are given a letter to take back to Antioch. This encourages the brothers there.

Paul then decides it would be good to visit the churches they’ve started. Barnabas agrees, but he wants to take John Mark. Paul’s not willing because John Mark left towards the start of the first journey. The disagreement becomes so sharp that they go separate ways. Paul ends up traveling with Silas.

Acts 16:1-5

Paul goes back to churches he’s started. He meets Timothy, who will remain a central part of his life.

Oddly enough, even though he was delivering the Jerusalem decrees (v. 4), he nonetheless had Timothy circumcised (v. 3).

We might want to be very careful how strict we are when we go to enforce rules, even scriptural ones, that we believe we understand. Paul cared about the things that make for peace, so he avoided controversy where he could.

Acts 16:6-10

Once again, we are not given specific instructions on how Paul was "forbidden by the Holy Spirit" to go to Asia—which is modern Turkey, not the modern continent—but we see that Paul is being guided by the Holy Spirit as to where he is going, at least in this case.

Paul sees a vision of a man in Macedonia, which is in modern Greece, and so they go to Philippi.

Acts 16:11-40

Here we find Paul going to the riverside, to a place of prayer, rather than to the synagague. Perhaps there was no synagogue; we are not told.

Lydia and her household are their first converts there until Paul casts a demon out of a servant girl, which was distracting their work despite loudly supporting it.

The girl was making her masters money by prophesying, so Paul and Silas are beaten with rods and thrown in jail for teaching something other than Roman paganism.

The story is famous from there. They pray and praise God despite their circumstances, an earthquake comes at midnight releasing all the prisoners, but none leave. The jailer throws himself at the apostles’ feet and asks what he must do to be saved.

Paul tells him to believe in the Lord Jesus Christ.

By now we know what that means. It means to repent, be baptized, and receive the Holy Spirit because that is salvation in Jesus Christ. It does not mean to pray a sinner’s prayer. We can tell this is so because Paul and Silas go to the jailer’s house and baptize his whole household … in the middle of the night! This was an entrance rite into the New Covenant, not a public testimony.

Finally, Paul was never afraid to use his Roman citizenship, which he had received as a result of being born in Tarsus, an important Roman city. Roman citizens were not to be beaten without a trial.

Acts 17:1-9

Paul and Silas go to Thessalonica, another Greek city, and there is a synagogue there. It takes three weeks for them to win some converts and be driven out by persecution.

Acts 17:10-14: The Bereans

It’s often said that the reason that the Bereans were more noble-minded than those in Thessalonica is because they carefully searched the Scripture, rather than just taking Paul’s word for what he was preaching.

This is not true in a subtle but important way. The Bereans were more noble-minded because "they received the word with great eagerness" (NASB). That eagerness caused them to look in the Scriptures to verify that these things were so. This passage is commending openness to the Gospel, not skepticism.

Acts 17:15-34: Athens

Persecution drives Paul from Berea, too, and he ends up in Athens alone waiting for Silas and Timothy. He can’t bear the idolatry in the city, so he ends up talking with people in the marketplace. They send him to Mars Hill to talk to the philosophers there.

Paul chooses an unusual method to introduce the Gospel to them, but his presentation of the Gospel should be familiar to us by now. "God is now declaring to men that all people everywhere should repent, because he has fixed a day in which he will judge the world in righteousness through a Man whom he has appointed, having furnished proof to all men by raising him from the dead" (vv. 30-31, NASB).

Jesus is the Messiah, as proven by the resurrection. The apostolic Gospel is very consistent.

Paul got mixed reactions, but there were some believers as a result.

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Through the Bible in a Year: Acts 12-14

Posted on 03/28/2012 by Paul Pavao

This Week’s Reading Schedule

I only got chapters 12 through 14 done today. Much of this is really important, so I’m adjusting today’s reading to just those chapters, so that we can do 15 through 17 tomorrow. We won’t rush through Acts so fast, and we’ll read it on Monday and perhaps Tuesday as well.

Wednesday’s (today’s) Bible Reading is Acts 12-14
Thursday, Mar. 29: Acts 15-17
Friday, Mar. 30: Acts 18-23

The overall year’s plan is here.

Acts 12:1-19: James Martyred and Peter Imprisoned

James, the apostle and brother of John, was put to death by Herod. Herod has not been mentioned in Acts to this point, he is just suddenly thrust into the narrative.

He then arrests Peter, too, but an angel delivers Peter from prison. Humorously, he goes to a house where the saints are praying for him, and they refuse to believe he’s there, saying it’s impossible and that perhaps the servant girl saw his "angel" or spirit.

When they finally let him in the house, he instructs them to tell "James and the brothers" what happens. Obviously, he doesn’t mean James, the brother of John, who has just been martyred. This passage lets us see that James, the Lord’s brother, already occupies a central place in the church at Jerusalem although we’ve heard very little about him up to this point.

Acts 12:20-25: Herod Judged

Herod is judged not for killing James, but for honoring himself over God.

Once again, we are told that the Word of God is growing and multiplying (v. 24). This is obviously not the Scriptures, but the Word of God is to be received by disciples and planted in their heart (Jam. 1:18,21). So as the disciples multiply, the Word of God expands.

Acts 13:1-3: The Calling of Barnabas and Saul (Paul)

Here the narrative in Acts shifts to Antioch and to the apostle Paul, and it will stay there until the end. Paul’s travels and missions begin with this prayer and fasting meeting of the leaders of the church at Antioch. Ironically, at this point, Paul is not even the leader, as the Holy Spirit calls "Barnabas and Saul," not "Saul and Barnabas."

Why did Saul change his name to Paul? We are not told, but we do know that Saul is a Hebrew name and Paul a Greek one. In each case, where we see these name changes, even when a reason for the name change is given, the change is from a Hebrew to a Greek name. For example, Barnabas’ name was given because it means "son of encouragement" (Acts 4:36), but even then there was a change from a Hebrew to a Greek name.

In Paul’s case, Saul means "desired," and Paul means "small."

Acts 13:4-52

Barnabas and Paul immediately left in obedience to the call of the Holy Spirit with the blessing of the church, who fasted, prayed, and laid their hands on them.

Wherever they went, they went first to the synagogues. However, their first indication of success is when Paul rebukes the Jewish sorcerer Elymas (or Barjesus), who is then struck with blindness. This led to the proconsul of Paphos becoming a believer.

John Mark, who had come with them, then leaves them to go back to Jerusalem, which would become a source of great strife between Barnabas and Paul on their next journey. In fact, it would lead to their going their separate ways.

Luke is already referring to the company as "Paul and his companions" (v. 13) so it hasn’t taken long at all for Paul to be seen as the leader.

Their next stop is another Antioch, this one in Pisidia, and we finally get a taste of just what Paul and Barnabas have been saying in the synagogues. What we find is that his message is remarkably like Peter’s was.

We preach to you the good news of the promise made to the fathers, that God has fulfilled this promise to our children in that he has raised up Jesus. (vv. 32-33).

Paul refers to the other apostles as being the witnesses of the resurrection (v. 31), but he is proclaiming a resurrected Christ who can save by his own mighty power, just as Peter did. No deep theology, no explanation of the atonement, no doctrine of sin, just a proclamation that Jesus Christ is the Messiah as proven by the fact that God raised him from the dead.

As a result, through him the forgiveness of sins is proclaimed, and "through him everyone who believes is freed from all things, from which you could not be freed through the Law of Moses" (vv. 38-39, cf. Rom. 8:3-4).

Paul gives them some warnings, but at this point both Jews and Gentiles are listening to what he said, following them out to hear more (v. 43).

Paul and Barnabas urge them to "continue in the grace of God" (v. 43). It’s important to understand what the grace of God is. The grace of God is the power that goes to work in us as Christians. It breaks sin’s power over us (Rom. 6:14), teaches us how to live (Tit. 2:11-14), helps us in time of need (Heb. 4:16), and empowers us for service (1 Pet. 4:10-11).

It was not until the following week, when crowds came to hear Paul and Barnabas, that the Jews turned on them, choosing to feed their jealousy rather than believe the Word of the Lord. Paul and Barnabas were driven out of the city, but they left behind a group of believers that they would visit again.

In the meantime, the disciples, having nothing to lean on but the grace of God they had been urged to continue in, were filled with joy and the Holy Spirit.

Acts 14:1-7

Paul and Barnabas continue to see success—and persecution—and signs and wonders begin to accompany "the message of his grace." It is important to have a correct definition of his grace, if we are going to understand what the message of his grace is (see above).

Acts 14:8-18

Paul heals a lame man when he "perceives that he had faith to be healed." The result is that the pagans of Lystra want to sacrifice to them as gods and had to be restrained.

Obviously, a lot of teaching was needed there, but the Jews from Antioch and Iconium stirred up such a persecution against them that Paul was stoned and dragged out of the city, supposed dead.

Whether dead or not, Paul got up and returned to the city, then left the next day. They then went back to all the cities where they’d preached the Gospel to strengthen the disciples. It’s interesting to note that only two messages are mentioned to strengthen them:

  • Continue in the faith.
  • It’s through many tribulations that we must enter the kingdom of God.

Acts 14:23: Elders

Paul and Barnabas then appointed elders in each of those churches. These were the pastors of the early church. They were also called bishops or overseers (Acts 20:17,28; 1 Pet. 5:1-4). This leadership structure is probably patterned after the synagogues, which were led by multiple elders.

Their overseer role would have had them leading like the apostles in Jerusalem, helping with everything that came up, not sitting in an office, preaching weekly sermons, or having an official job, and it would almost certainly not have been a paid position at this point. They were simply the men left to oversee the Lord’s heritage in those towns, and everyone would know that they were the "go to" men if there were a problem.

Acts 14:24-28

Paul and Barnabas return to Antioch, and this is the end of the "First missionary journey," as it is known.

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Through the Bible in a Year: Acts 6-11

Posted on 03/27/2012 by Paul Pavao

This Week’s Reading Schedule

Tuesday’s (today’s) Bible Reading is Acts 6-11
Wednesday, Mar. 28: Acts 12-17
Thursday, Mar. 29: Acts 18-23
Friday, Mar. 30: Acts 24-28

The overall year’s plan is here.

Acts 6:1-6

The reference to the Hellenistic Jews and the Hebrews is a reference to Jewish families that formerly lived in Roman cities outside of Israel itself. The apostle Paul, for example, was raised in Tarsus, a Roman city. This meant that he spoke Greek as a native tongue.

One of the most important part of the Jewish heritage was the land. Their land was "the promised land." Living off the land or not having Hebrew—actually, the dialect Aramaic would have been the vernacular at the time—as a native language was sometimes looked down upon.

The church was sharing all things, and that meant that they were taking care of true widows. If a widow had a family, then her family was expected to take care of her (1 Tim. 5:3-4). If she did not, the church provided daily meals for the widows.

The Greek-speaking Jews were complaining that their widows were being overlooked in preference of the Hebrew-speaking widows.

Apparently, the apostles were still taking care of everything themselves. When people sold their possessions and gave to the church, it was laid at the apostles’ feet.

The apostles finally said, "This is too much. We can’t do everything."

They had the people choose seven men "full of the Spirit and wisdom" to set over the task of taking care of the widows.

Were these the first official "deacons"? The word "deacon" is just the Greek word for servant. So whether or not these men actually had such a title, they were "servants."

Acts 6:7

This is a notable verse. How does the Word of God flourish (HCSB), spread (NASB), or increase (KJV)?

This is not a reference to Scripture, which cannot "increase" unless someone writes more Scripture. This is a reference to the Word of God inside of the disciples. The more disciples there are, the more the Word of God has "grown" and "multiplied" (Acts 12:24; 19:20).

Acts 6:8-10

For the first time, we hear about someone besides the apostles preaching the Gospel. Stephen is debating the Scriptures concerning Christ at a synagogue for Greek-speaking Jews, and no one can resist his Spirit and wisdom.

The Apostles and the Law

At this point, we only know that the church is meeting daily and sharing meals together. There is no reason to suppose that Jewish believers left the synagogues until they were forced out. Paul went first to the synagogues, and here we find Stephen still attending synagogue.

Later, we will find that the apostles in Jerusalem, and even Paul himself, are still using the sacrificial system for vows (Acts 21:22-25).

I have always wondered if one of the main reasons that the early Christian churches met on Sunday is not just because it was the day on which our Lord rose from the dead, but also because the Saturdays of the Jewish Christians, the Jewish Sabbath, were taken up with synagogue and related activities.

Acts 6:11-7:60

Stephen pays a high price for his boldness. He is accused before the Sanhedrin of speaking against Moses and the temple. He begins his defense by telling Moses’ entire story in a way that must have pleased his accusers.

The end of the story did not. "The Most High doesn’t live in temples made with hands," he tells them, and then he accuses them of being as hard of heart as their fathers, even murdering "the Righteous One."

They are so angry that they stone Stephen to death.

It is to be noted that when Stephen saw a vision of Jesus as he died, Jesus was not sitting, but standing, at the right hand of God. Jesus stood to receive the first martyr home and perhaps each one after.

Finally, Luke takes this opportunity to introduce us to young Saul, who will become possibly the most famous Christian in history.

Acts 8:1-3

Luke gives us a picture of Saul’s zeal to stop the Christians, throwing every one in prison that he could. Then, he pauses to introduce us to the ministry of one more of "the seven," who were chosen in Acts 6.

Acts 8:4

This is another big verse not to be missed. So far, only the apostles and Stephen have been said to preach the Gospel. Saul’s persecution causes some Christians to flee, and wherever they go, they are "preaching the Word" (NASB).

Jesus had told the apostles that they would be his witnesses throughout Judea, Samaria, and to the uttermost parts of the world. Here it’s happening, but not through the apostles, who would come along only to confirm the spread of the Gospel, not to instigate it.

Acts 8:5-24

This is the story of the Philip converting Samaria. God does not give the Holy Spirit to any of these converts until the apostles show up. There has been much debate about why this is so, but there is no doubt that it is so.

We also find the story of Simon here, who was converted, but when he saw the converts receiving the Spirit, he wanted the power to give the Spirit rather than wanting to submit himself to God. He tried to buy the power from the apostles—perhaps he thought it was a magic trick?—but he is sharply rebuked by Peter and told he has no part in what’s going on.

He asks for prayer, but tradition holds that not only did he not repent, but he became the founder of the first sect of the gnostics that would be a thorn in the side of the church for over a century.

What was it that Simon saw that caused him to want to buy the gift of God? We are not told.

Acts 8:25-40

Philip is then sent by God into the wilderness, where he is used to bring a powerful eunuch to Christ.

There is some question about about whether v. 37 is original to Luke or added later, but with or without that verse, we see once more that baptism is the entrance rite to the Christian faith and the New Covenant.

Philip is snatched away by the Spirit of the Lord as soon as he comes out of the water with the eunuch, and he travels some more, preaching wherever he goes. Later, he will be known as Philip the evangelist (Acts 21:8).

Acts 9:1-31

The conversion of Saul the persecutor to Paul the apostle is a well-known story. It is told here by Luke, and it is retold by Paul in chapter 22.

I just want to make a couple points.

On the road to Damascus, Paul is in a perfect position to be converted the modern way. He is calling Jesus Lord, and he is asking what to do. He can actually see Jesus, either in a vision or in reality.

What better situation for a sinner’s prayer?

Jesus, however, sends Paul to the church. It is only three days later, when Ananias is sent to Paul, that his sight is restored, he receives the Holy Spirit (v. 18), and his sins are washed away in baptism (22:16).

Today, we want to send new converts to the invisible head of the church in heaven. In the Scriptures, however, we read that the head of the church sent Saul to the visible body on earth, to whom he had given baptism for the forgiveness of sins and the laying on of hands for the Spirit.

As far as we know, Ananias was not an apostle. He is not mentioned again in the Scriptures or church history. It is probable that he was one of the leading brothers in what could only have been a brand new church in Damascus, but we don’t even know that for certain.

Acts 9:20-31

Here we get the rest of the beginning of Paul’s story. Like Stephen, he speaks up in the synagogues. He has to flee persecution. He speaks up in Jerusalem, too, is persecuted there, and he ends up going to his home town of Tarsus.

We’ll pick up his story tomorrow.

Acts 9:32-43

The apostles have not been inactive. We’ve seen them follow up Philip’s ministry in Samaria, but it’s clear here that at least Peter is traveling all over the area strengthening and establishing the disciples. Healings were still happening, and a couple notable stories are told.

Acts 10:1-48

Acts 10 is the story of the conversion of the Gentiles. Let’s make sure a few things don’t get missed.

Despite all that Jesus said during his time on earth, Peter and the rest of the apostles did not realize that the door had been thrown open to the Gentiles. "The Law and the Prophets were until John. Since then the kingdom of God is preached, and all men are pressing into it" (Luke 16:16).

God uses visions, which suggest that he has cleansed all foods, and a messenger to get Peter to go to the house of the Gentile Cornelius anyway.

Peter feels free enough to acknowledge that God accepts men from every nation who "fear him and do what is right" (v.35).

Peter then preaches Christ—once again ignoring the atonement, the sinfulness of men, and heaven as a free gift—to Cornelius, performing his duty as a witness of the resurrection (v. 41).

The Holy Spirit falls on Cornelius and his family while Peter is still speaking. Peter then says something very telling:

Surely no one can refuse the water for these to be baptized, who have received the Holy Spirit just as we did, can he? (v. 47)

This question, along with the reaction from the brothers in Jerusalem that begins the next chapter, makes it clear that had these Gentiles not received the Spirit, it would have been considered inappropriate to baptize them, despite the fact that Jesus had commissioned the apostles to preach and baptize all nations (Matt. 28:19).

Cornelius did receive the Holy Spirit, however, speaking with languages and exalting God just as the apostles had at Pentecost. So Peter and those with them baptized the Gentiles.

Acts 11:1-18

Amazingly, Peter’s news is not received with joy in Jerusalem. He is called to task for eating with Gentiles!

Peter’s answer to this accusation is not based on Scripture. He does not appeal to the things Jesus said. He simply tells the story of what God did, and the "apostles and brothers" are appeased, finally agreeing that "God has granted the Gentiles the repentance that leads to life" (v. 18).

It’s been said that we shouldn’t base our theology on experience, but only on Scripture. In this case, the apostles apparently missed what Scripture had to say, and it is experience that brought the truth of Scripture to the forefront.

We should be somewhat less afraid of experience, and we should be much more afraid of our confident interpretations of Scripture, lest we become like the Pharisees who ignored the Son of God standing in front of them because of the results of searching the Scriptures (Jn. 5:38-40). Jesus did say to judge a prophet by his fruit (Matt. 7:15-20).

Note that the Gospel itself is given a general description as "the repentance that leads to life" (NASB). Strangely enough, whole books have been written by "Christian" ministers suggesting that repentance is not necessary to salvation. Hopefully, as you’ve been reading through this first few chapters of Acts, you can see the central role of repentance.

This doesn’t change when Paul starts going to the Gentiles. He has an interesting summation of his Gospel in Acts 26:20.

Acts 11:19-30

Here we are introduced to the church at Antioch, which would become Paul’s home base until he went to Rome, and we are told how Barnabas and Saul (later Paul) ended up there.

It has always fascinated me that the apostles sent Barnabas to Antioch to check on what was happening there (v. 22), but Barnabas didn’t return with news. Instead, he made a side trip to Tarsus to get Saul so that he could stay and help with the work.

Of course, Barnabas did eventually return, bringing a gift to Jerusalem to help against the famine that Agabus had predicted.

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Through the Bible in a Year: Acts 1-5

Posted on 03/26/2012 by Paul Pavao

This Week’s Reading Schedule

Monday’s (today’s) Bible Reading is Acts 1-5
Tuesday, Mar. 27: Acts 6-11
Wednesday, Mar. 28: Acts 12-17
Thursday, Mar. 29: Acts 18-23
Friday, Mar. 30: Acts 24-28

The overall year’s plan is here.

Acts 1:1-2

The reason we jumped straight from Luke to Acts is because Acts is a continuation of Luke. Luke tells the life of Christ in a human body on earth, and Acts tells us the life of Christ in the church.

Acts 1:3-8

Jesus has not only died, but he’s risen from the dead. Shortly he will ascend to heaven, and he’s leaving last instructions for the apostles.

Obviously, he’s not going to waste time. He’s going to talk about what’s important, and we find him talking about one thing: the Holy Spirit.

The apostles even ask him about the coming kingdom. Jesus says not to worry about it, the Father knows those times and no one else does (an excellent reminder for us today). As with all end time discussions, there should be only one conclusion: be about your business. Do what God has called you to do.

For the apostles, that meant wait in Jerusalem to be baptized in the Holy Spirit.

Acts 1:9-11

As the apostles watched him ascend to heaven, they are told that he will return the same way. A clear promise of his return.

Acts 1:12-26

The apostles obey Jesus’ last command. They find an upper room in Jerusalem, and they wait. While they are waiting, they choose a replacement for Judas.

The chosen replacement is Matthias, but we should note, even more importantly, just what role Matthias is replacing: "One of these must become a witness with us of His resurrection" (v. 22, NASB).

Today, we want to look at how central this role was to the apostles, the power of it, and its relationship to the Gospel preached in Acts versus the Gospel we tend to preach today.

Acts 2:1-4

The day finally comes, and it is the day of Pentecost, 50 days after Passover. Remember, the New Covenant is the fulfillment of the Old Covenant. Everything is brought to fulness, including the feasts. Jesus fulfilled the Passover with his death, and now the coming of the Holy Spirit marks the apostles as the first fruit of the Gospel for Pentecost.

The event is remarkable. There’s a loud noise, which sounds like a mighty wind, then flames of fire light on the head of each of those who are present, and they begin to speak in languages they’ve never learned. In this case, those languages are understood by bystanders, but later cases of speaking in languages like this probably have no understanding bystanders (1 Cor. 14:2).

Acts 2:5-41

The hearers begin to mock and wonder, so Peter stands up and delivers the first Gospel sermon.

This is the promise of the Holy Spirit, he tells them, citing Joel’s prophecy.

Peter then gets immediately to Jesus Christ, beginning with the very first sentence after the prophecy. God backed Jesus up with miracles, signs, and wonders. All of you know this, but you killed him anyway.

Here’s where we focus on the importance of the apostles as witnesses of the resurrection. Peter has just told the Jews that they had put Jesus to death.

This provides two perfect opportunities. One, you can explain why Jesus died. You can explain that man is a sinner, that heaven is a free gift, and that Jesus’ death provides that free gift. That is what we would do today, since we consider explaining the atonement an absolute essential to the Gospel.

Peter did not take that opportunity, though. He took the other. Mentioning Jesus’ death is an opportunity to testify that Jesus rose from the dead.

Over and over throughout Acts, we will find that the apostles knew what their role was to the world. They were witnesses of the resurrection. Their job was not to explain the atonement or any other Christian doctrine to the lost. They were to testify that Jesus is the resurrected Lord. He could take care of the rest.

Later, when those lost people were Christians, believing in Jesus Christ who rose from the dead, there would be ample opportunity to explain why he needed to die and rise.

The quotes from Psalms are a Scriptural argument by Peter for the resurrection of the Messiah. David had clearly written of the resurrection, but they all knew that David himself hadn’t resurrected. No, he was a prophet, and he was prophesying the resurrection of the Messiah. Now Jesus had risen from the dead, proving himself to be both Lord and Messiah.

This was enough for the Jews. They didn’t need an explanation of sin or heaven. They were cut to the heart, and they cried out for salvation.

Peter’s answer is simple. Repent and be baptized. In response, God would give the Holy Spirit, the very thing that had prompted this sermon in the first place.

Baptism

Baptism can be a controversial doctrine today, but it shouldn’t be. I’ve said before that many, if not most, Christians are just as stuck on tradition as the Pharisees. We all have to beware of this.

Baptism is the entrance rite into the Christian faith. Many churches have replaced it with what they call a "sinner’s prayer." The fact is, though, that throughout Acts, you will see the apostles baptizing converts, not praying a prayer with them. Every baptism verse in the apostles’ writings backs this up. It’s just not a questionable doctrine.

Peter’s sermon does not end there, according to Acts. He continued to exhort them to be saved from their corrupt generation. Once he was done, everyone who received his word was baptized, some 3,000 men in one day.

Acts 2:42-47

This passage gives us a description of the life of the very first Christians. They were a new family, and they threw themselves into their life together.

Many people think this kind of life was limited to Jerusalem. A look at church history let’s us know this isn’t true. We’ve already seen in Luke that Jesus repeatedly emphasized that his family must be the first family of the disciple, even over their natural families. It should not surprise us, then, that the apostles and their hearers took them seriously.

You shall share everything with your neighbor. You shall not call anything your own. For if you share together the things which are imperishable, how much more should you share what is perishable! (Letter of Barnabas 19, A.D. 80-130)

We who valued above all things the acquisition of wealth and possessions now bring what we have into a common stock and share with everyone in need. (Justin Martyr, First Apology 14, c. A.D. 150)

The family possessions, which generally destroy brotherhood among you [Romans], create fraternal bonds among us. One in heart and soul, we do not hesitate to share our earthly goods with one another. Everything is common among us except our wives. (Tertullian, Apology 39, c. A.D. 210)

It may seem like this kind of sharing is difficult to see in the apostles letters, but it’s there.

I’m not suggesting that other men be eased, and you burdened. I’m suggesting an equality. Right now, your abundance supplies their lack, so that their abundance may be a supply for your lack, so that there may be an equality. As it is written, "He that gathered much had nothing left over, and he that gathered little had no lack." (2 Cor. 8:13-15)

Charge those that are rich in this world … that they do good, that they be rich in good works, ready to distribute, willing to share. (1 Tim. 6:17-18)

It’s my hope that anyone who has received the Gospel, received the Spirit of God, and fallen in love with Jesus Christ would be thrilled about this kind of lifestyle. Acts 2:42-47 should create a longing in our souls.

It doesn’t in everyone. Some people, especially in America, find this world quite satisfying in and of itself, without all that fellowship. Such must be warned that the one who makes himself a friend of the world makes himself an enemy of God (Jam. 4:4), but just as importantly, the world is full of lonely, hurting people who need more than a prayer and a pat on the back. They need a family to be brought into.

Acts 3

This chapter begins with Peter and John healing a lame man. A crowd gathers, and we get to hear another Gospel sermon.

Notice again that the entire focus of that sermon is on Jesus Christ, front to back. Peter mentions that Jesus died, but once again it is not to explain the atonement, but to announce that God raised him from the dead (v. 15). He even stops to point out that the apostles are the witnesses of that fact.

Peter tells them that their sins can be wiped away, but again he does not tie this to the atonement. Forgiveness of sins is tied to the atonement, but explaining that can wait until these people are Christians. For right now, what’s important is to testify that Jesus is risen from the dead, that he is the Messiah, and that they should believe in him. They can learn what he did later.

Thus, he promises that their sins can be wiped away, but he ties this to what they must do, which is "repent and return" (v. 19).

It is interesting to note that repenting and returning will not only bring forgiveness of sins, but will help bring Jesus Christ back faster. Heaven has received him until the time of the restoration of all things, but our obedience is tied to hastening that day both here and in 2 Peter 3:11-12.

Acts 4:1-22

Everything Jesus said would happen to the apostles is coming to pass in this chapter. They are standing before leaders, and they are not having to prepare what they’re going to say. The Holy Spirit is giving them words, and both their words and boldness are carrying power.

Acts 4:23-31

Peter and John return and tell everyone what has happened. They begin to pray, and I think it’s important to point out that they quote Psalm 2 in their prayer.

We looked at Psalm 2 a number of days ago, which is a Messianic Psalm. I think usually it would be understood to return to the second coming of Christ, but the church applies it to this age and this coming of Christ. They tell us that Herod, Pilate, all the Gentiles, and the Israelites were united against Christ to put him to death.

The church then prays for boldness, not for deliverance. It doesn’t matter if they are persecuted. Jesus promised that would happen. "Grant that your bondservants may speak your word with all confidence" (v. 29, NASB).

They do pray for healing and signs to back them up, something that was abundant whenever the apostles testified of the resurrection.

They get a glorious answer, as the whole place is shaken, and they are filled with the Spirit and boldness.

Acts 4:32-37

Here we find the church still sharing everything, and we find the apostles bearing witness to the resurrection with great power.

There is no indication that anyone else is preaching the resurrection or working miracles, just the apostles, but that will change in tomorrow’s reading.

Acts 5:1-11

The story of Ananias and Sapphira is a shocking story, and it’s a reality check concerning the real Gospel. The real Gospel has power. A real love feast (Lord’s Supper) should have the power to make sick and even kill (1 Cor. 11:30).

Note, too, that Ananias and Sapphira were not killed for withholding money from God. They were killed for attempting to deceive the Holy Spirit. The lie was the problem. Peter makes it clear that the money itself was theirs to keep or give (v. 4).

Acts 5:12-16

It is still only the apostles who are working miracles, and Peter especially is working amazing miracles.

Acts 5:17-42

The high priest and his companions, the Sadducees, finally lock up the apostles in a fit of jealousy, apparently wishing they had the same power and influence among the people as the apostles. It does no good, as an angel of the Lord lets them out.

When they are called back before the Council, they speak boldly. The Council accuses them of trying to pin Jesus’ death on them, and the apostles tell them that’s exactly what happened.

They also repeat their basic message as witnesses of the resurrection. The resurrection proves that Jesus "is the one whom God exalted to his right hand as a Prince and a Savior, to grant repentance to Israel, and forgiveness of sins" (v. 31, NASB).

The Council was so convicted and furious that they were going to kill the apostles, but Gamaliel’s wisdom saved the apostles. Nonetheless, the Council flogged them before letting them go.

This had no effect on the apostles, except to make them rejoice that they were counted worthy to suffer for Christ.

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Through the Bible in a Year: Luke 21-24

Posted on 03/23/2012 by Paul Pavao

This Week’s Reading Schedule

Friday’s (today’s) Bible Reading is Luke 21-24. Monday, we will begin Acts, reading chapters 1-5.

The overall year’s plan is here.

Luke 21:5-6

Jesus makes it clear over and over again that his Messiahship is not the establishment of the kingdom of Israel over all the world, nor the overthrow of the Roman government in any way. Just the opposite. The temple will be destroyed!

Luke 21:7-9

When people ask Jesus when the destruction of the temple will happen, Jesus has an interesting answer. He tells them that they’re going to hear that the Messiah has returned. They’ll hear of wars and signs.

What is our reaction to all of this? Don’t listen and continue in your life of obedience to God!

Luke 21:10-37

Many signs of the end are given here. The first sign that they’re actually to pay attention to is when Jerusalem is surrounded by armies. They must flee Jerusalem immediately.

History says that the church obeyed Jesus in these words when the Roman general and future emperor Titus led armies against Jerusalem in A.D. 70. They were spared as a result.

The second thing that Jesus says to take note of is when we see the Son of Man coming in a cloud in great glory. That’s the time to pay attention, he says. Wars and rumors of wars are not the end (v. 9).

Instead, what we should be doing is preparing for the end when it comes. We must "be on guard" and "pray at all times." We can even expect to be persecuted and betrayed even by our families (vv. 12-19).

Luke 22:1-6

The Pharisees were out to get Jesus, but they were scared of the people. The end of chapter 21 tells us that Jesus was freely teaching the people in public every day.

Judas now affords the Pharisees the opportunity to arrest Jesus by night, and they take him up on it.

Luke 22:14-22

Jesus tells us that this is his last Passover until he eats it again in the kingdom of God, which is almost certainly a reference to the end of the age, when the faithful feast with Jesus and with Abraham, Isaac, and Jacob.

Luke 22:23-27

Once more there is a discussion over who will be great in the kingdom of God, and once more Jesus makes it clear that it is the servant of all who will be great. In the kingdom of God we do not lord it over or exercise authority over others, but we serve by the power of God.

Luke 22:28-30

Jesus makes a huge promise to the twelve, that they will sit on thrones judging the twelve tribes of Israel!

Luke 22:31-71

This is the story of Jesus’ betrayal, which speaks for itself. It is also the story of Peter’s humiliation, which actually happens twice, once when he’s rebuked for using a sword, and once when he denies Christ three times as prophesied.

Jesus has them bring two swords, one of which was in Peter’s hand, which we know from the other Gospels. Peter cut off the ear of the high priest’s servant, and he received a rebuke for it from Jesus, who also healed the servant’s ear.

Later, Peter denied Christ as prophesied.

All of us need our own confidence and strength cut off so that we can become confident in the life of Christ alone. This happens in many different ways. Peter’s route was heartbreaking to him, but millions have benefited throughout history as a result.

Luke 23

We find the crowds turning on Jesus from the very start of this chapter. The very ones who were stopping the Pharisees were now their allies.

When it came time for Pilate to release someone because of the feast of Passover, the people rejected Jesus and chose the rebel Barabbas instead.

It is interesting to note that "Barabbas" means "son of the father," a symbolic substitute for the real Son of the real Father.

In v. 28, we see that Jesus has not lost sight of his plan at all. He is not feeling sorry for himself, but he calls for the daughters of Jerusalem to weep for those that have done this and not for him.

In vv. 39-43, we see the great mercy of God at work once again, as Jesus forgives one of the thieves on the cross, telling him that he will be in Paradise with him on that day.

Luke 24:1-12

Luke 24, as we will talk about a bit on Monday, is the most spectacular event in the history of mankind. Jesus suffered and died, just as predicted, and then he rose from the dead.

We have read three times now, once in each of the synoptic Gospels (Matthew, Mark, and Luke, so named because of their similarities) that Jesus told the Pharisees that the only way to plunder a strong man’s house was to be stronger than the strong man, bind him up, then his house could be plundered.

Jesus rising from the dead was the plundering of the satan’s house.

The devil’s house is not the lake of fire, but in a sense he did rule Hades. The devil is the one who had the power of death, but when Jesus entered his domain, he put an end to his power, which is supposed to deliver us from the fear and power of death (Heb. 2:14).

If we really believe the things we say; if we meditate on the Word of God and take delight in the things that he has said; then we will be delivered from fear of death. We will know that our life is not in this world, but we have already entered an eternal kingdom. We await the judgment at the end of the age, and we await the reward of the eternal kingdom (e.g., 2 Pet. 1:5-11), but we are already "translated from the kingdom of darkness into the kingdom of his beloved Son" because of faith in the resurrected Lord (Col. 1:13).

Luke 24:13-35

The story of the disciples on the road to Emmaus ought to make all our hearts burn. Jesus took the time to explain all the Hebrew Scriptures to these disciples that had to do with him.

Many of those things he explained were in common knowledge in the early churches, but we have forgotten a lot of prophecy that the early Christians knew as a matter of habit.

One of the best resources putting together the prophecies of the Hebrew Scriptures from an early Christian standpoint is The Dialogue with Trypho, a Jew. It is not an easy read, admittedly, but it is capable of setting your heart on fire, as Justin explains to Trypho passage after passage of Scripture, showing how very much of the Hebrew Scriptures relate to Jesus, to the cross, to the resurrection, and to the Gospel.

Luke 24:36-43

Jesus ate with the apostles. He went out of his way to make it clear that he was bodily resurrected. He was not merely a spirit or a ghost.

Luke 24:44-53

Jesus ascends into heaven, but first he gives them a brief description of what he’s done. He has risen. Now the whole world can be told that they can repent, receive forgiveness of sins, and live a new life in the Holy Spirit.

The apostles’ job, as we will talk more about on Monday, is primarily to be a witness of the resurrection, though they would also be witnesses of all he had done while he was with them.

The power in that witness cannot be understated, but we will discuss that more on Monday when we do Acts 1-5.

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Through the Bible in a Year: Luke 16-20

Posted on 03/22/2012 by Paul Pavao

This Week’s Reading Schedule

Thursday’s (today’s) Bible Reading is Luke 16-20
Friday, Mar. 23: Luke 21-24

This coming Monday, March 26 (Happy anniversary, Mom and Dad!) we will read Acts 1-5.

The overall year’s plan is here.

Luke 16:1-13

I’ve had several discussions with people about the exact meaning of this story about the unjust steward. Fortunately we’re not left wondering about Jesus’ exact point. He spells out the lesson he wants us to learn in v. 10-13. He’s teaching faithfulness, even in worldly goods, but above all, that we would serve God and not money.

Luke 16:14-15

The Pharisees, we are told, loved money, and so they were offended by Jesus’ statements. Jesus leaves their judgment to God, who sees the heart. He doesn’t waste his time debating them or justifying his teaching.

Luke 16:16-17

Jesus makes it clear here that he is not still preaching the Law. That is said so often in the apostles’ writings that you’d think everyone would get it. However, there’s some statements, especially by Jesus that can leave a person wondering about the role of the Law.

At one time in the history of the church, no one wondered. There was very clear teaching, based on Matthew 5, explaining how Jesus brought the Law to fullness. That’s been long forgotten, but you can read a thorough recap of the early Christian teaching at The Christian and The Law of Moses on my Christian-history.org site.

With or without that teaching, Jesus’ statement is clear. The Law and the Prophets were until John. Since John, the kingdom of God is preached.

Hopefully, as we go through the Bible, this commentary will make the preaching of the kingdom of God in the apostles’ writings clear. I have been making efforts to build a picture as we go through the Gospels.

Luke 16:19-31

Jesus pulls back the veil, and he gives us a picture of the afterlife with this story of the rich man and Lazarus.

Jesus was a believer in eternal life, and he was a believer in hell. He did not emphasize hell, but neither he did he dodge it. As we’ve seen through Luke, he mentions it often.

Luke 16:19-31 (Advanced)

While the definition of "Hades" rarely comes up in churches, most conservative denominations teach in their seminaries that the place where the rich man and Lazarus were found was emptied when Jesus rose from the dead.

That place was generally referred to as "Hades" in the New Testament. It was not just the rich man who was in Hades, but Lazarus and Abraham were as well. Hades had a good side and a bad side.

The early churches believed that Hades would not be emptied until the judgment at the end of the age. This does line up with Rev. 20:13-14, which says that at the final judgment death and Hades will give up the dead that are in them, and then death and Hades are cast into the lake of fire.

Thus, we end up with three different descriptions of hell in the apostles writings.

  • Gehenna, which we looked at yesterday, was a burning garbage dump outside Jerusalem used by Jesus as an example of what to fear in the afterlife.
  • Hades is the place of all the dead, and it includes a part that fits the description of Gehenna, where the rich man was in torment.
  • At the end there is a lake of fire that is the final judgment and the second death.

Luke 17:1-5

Don’t cause your brother or sister to stumble, it will bring harsh judgment. Forgive your brother and sister, even if they sin against you seven times in one day.

If this sort of mercy is required of us, imagine the greatness of God’s mercy toward us. We must not give up, but keep pressing forward, remembering that God’s mercies are new every morning (Lam. 3:23). Let us come boldly, and repeatedly, to God’s throne to obtain mercy and the grace we need to overcome the sins that hold us back (Heb. 4:16).

But let us also remember that we need each other’s help. We need to confess our faults to one another as well and pray for one another that we may be healed (Jam. 5:16).

Luke 17:5-10

This is a favorite passage of mine. The apostles ask if Jesus will increase their faith. First he tells them what their faith can accomplish, which is pretty much anything, if they have it. Then he tells them a seemingly obscure story having nothing to do with faith.

I believe Jesus is still answering their request to have their faith increased. Do you want to have the great faith that it takes to command a tree to move? Then you must go further and higher in your obedience to God, not limiting yourself to what has been merely commanded to you.

Luke 17:11-21

Here is an excellent picture of the kingdom of God.

Jesus heals ten lepers. Nine of them don’t give him thanks, but one does … a Samaritan.

At that point, the Pharisees ask him when the kingdom is coming. Jesus could have said to them, "Are you blind? Did you miss it? That was the kingdom of God. These men were delivered. Many were ungrateful, but one, a foreigner, was grateful. This is the kingdom of God, the power of the Holy Spirit reaching into people’s lives, transforming them, and gathering together those who are grateful and receive the Word of God with fruitfulness."

That’s what he could have said. What he does say is that they’re wasting their time looking around. The kingdom of God is already in their midst.

Luke 17:22-37

There is another coming of the kingdom of God at the end of this age. It is final. Some will be blocked out forever, and others admitted in. Jesus has been warning us over and over to be prepared for that day.

Jesus gives us some descriptions of that coming. I’ve never found anyone who’s been able to put all those prophecies together in a foolproof manner, though many people claim to have done so.

On the other hand, no one ever put the prophecies of the first coming down in a foolproof manner until Jesus actually arrived. Prophecy is to give us signs and warnings so that we will be ready, not so that we can create charts that describe exactly what’s going to happen.

Luke 18:1-8

Once more Jesus says that we should be persistent in prayer, crying out until God hears us. Jesus loved faith, and he expected those who heard his word to believe in God, to believe that God is loving and good, and to believe that they would be taken care of by our loving Father. Throughout the Gospels, we have found him expressing frustration when his disciples have not trusted God to take care of them.

Luke 18:9-17

These two important stories need no explanation. They are sharp and clear.

Luke 18:18-30

We’ve seen the story of the rich, young ruler already. Jesus tried to teach him from the very beginning not to trust in himself by saying, "Why do you call me good? There is none good but one, that is, God."

Jesus, as the living Word of God, qualified as good, but the young man didn’t know that. Jesus was trying to get the young man to see that his confidence in having kept the commandments was misplaced and that he was not as "good" as he thought he was. He was trying to get him to despair and trust God.

Finally, Jesus gives him a command that is over his head, and he still does not despair that he is not good and seek help from God. Instead, he goes away sad.

Jesus blames the young man’s riches.

When Peter points out that the apostles have left everything, Jesus assures them that what they receive in this time and the gift of eternal life are ample reward.

Luke 18:31-34

Jesus is still taking the time to emphasize to the apostles that this trip to Jerusalem is going to result in his death. Despite all the teaching and miracles he is doing, the goal lies in Jerusalem on a cross on a hill, not in a triumphant military victory. They still, however, did not understand.

Luke 19:1-10

Here in the story of Zaccheus we see again that Jesus did not need an outline of the atonement or any other aspect of theology to save people. He is salvation.

Thus, the Gospel that Jesus gives to Zaccheus is, "Zaccheus, hurry and come down, for today I must stay at your house" (v. 5, NASB).

The results speak for themselves.

Luke 19:11-27

This is usually known as the parable of the talents, and Jesus tells it specifically because the disciples are still expecting an immediate overthrow of the Romans and a full establishment of the kingdom of God (v. 11).

No, Jesus is like a king going off on a trip. Riches of the kingdom are left in the servants’ hands.

The question is what will we do with the riches left to us. All of us have them (Rom. 12:4-8), and it is clear that we are called to invest the riches of his grace boldly until he returns.

Luke 19:28-44

The triumphal entry. Jesus enters Jerusalem on a donkey, fulfilling the prophecy of Zechariah 9:9. The people cry out, which Jesus says is unavoidable. If they do not, the stones will. Jesus allows this and receives the praise, even though many of these same people will be crying out for him to be crucified in less than a week.

As he enters, though, he weeps again, knowing that he is not going to be crowned but to be crucified, and that Jerusalem will be rejected and destroyed.

It is necessary, for the destruction of physical Jerusalem is what made possible the beginning of spiritual Jerusalem. One of the most cited prophecies in early Christian literature is from both Isaiah and Micah:

And many shall go and say, "Come, and let us go to the mountain of the Lord, to the house of the God of Jacob, and he will teach us of his ways, and we will walk in his paths." For out of Zion the Law shall go forth and the Word of the Lord from Jerusalem.
     He shall judge among the nations and rebuke many people. They shall beat their swords into plowshares and their spears into pruning hooks. Nation shall not lift up sword against nation, nor shall they learn war anymore. (Is. 2:3-4; Micah 4:1-3).

To the early churches, this represented the Gospel going forth from the apostles, teaching the nations to walk in peace and not war.

We who hated and destroyed one another, and on account of their different manners would not live with men of a different tribe, now, since the coming of Christ, live familiarly with them, and pray for our enemies, and endeavor to persuade those who hate us unjustly to live conformably to the good precepts of Christ, to the end that they may become partakers with us of the same joyful hope of a reward from God the ruler of all. (Justin Martyr, First Apology 14, c. A.D. 150)

Luke 19:45-48

Jesus follows his peaceful entry with an event that is not so peaceful, driving the money changers from the temple. He is then able to teach daily for a few days before the Pharisees are able to rouse a plan against him with the help of Judas.

Luke 20:1-18

First, though, the Pharisees try to battle the living Word of God with words. They fail, and the Lord Jesus tells the parable of the vineyard against them, testifying against them that they have stolen God’s inheritance, and they are now trying to put to death the true heir.

Of course, this has been the plan of God from the beginning. The stone that the builders rejected is going to become the chief cornerstone.

Luke 20:19-40

The scribes and Pharisees don’t miss that the parable of the vineyard is directed against them, and they become more diligent. Still, they don’t know what to use against him except to attempt to outsmart him.

They fail miserably, and we are blessed with the wisdom of Jesus in his answers.

I would point out that Jesus’ answers ring with wisdom not just because he is Wisdom incarnate, but because his answers are practical. They have nothing to do with philosophy and theories. They are down to earth. Let’s not discuss the inscription on the coin, but what are we talking about doing with that coin.

Of course, Jesus’ answer to the Sadducees involves knowing about the afterlife, not just practical things on earth. Marriage happens on earth because death happens on earth. Life must go on, and procreation is necessary. In the afterlife, we are granted eternal life, so like the angels we will cease to procreate. There is a number of elect, chosen from those born on earth, and they are not increasing in the next age.

Luke 20:41-44

Jesus’ question about the Messiah being both the Lord of David and Son of David threw the Pharisees, but it should not throw us. Jesus unites man and God in himself, and he is both Lord and Son of David.

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Through the Bible in a Year: Luke 11-15

Posted on 03/21/2012 by Paul Pavao

This Week’s Reading Schedule

Wednesday’s (today’s) Bible Reading is Luke 11-15
Thursday, Mar. 22: Luke 16-20
Friday, Mar. 23: Luke 21-24

The overall year’s plan is here.

Luke 11:1-13

The apostles ask to be taught to pray, and Jesus gives them a stock prayer … first.

Should we just be repeating this prayer? Certainly not if we’re just repeating words that mean nothing to us. Jesus said not to do that in his introduction to this prayer in Matthew (Matt. 6:7).

The "Lord’s Prayer" has a long history of being repeated by Christians from the very earliest days of the church. We should not be afraid to quote stock prayers.

We should be afraid of limiting our prayers to stock prayers. We’ve noticed over the last couple days’ reading that prayer was important to Jesus. Before he chose the twelve, he prayed all night. He was not quoting stock prayers all night, nor was he praying this prayer. He was talking to his Father, surely, about the men he was going to choose and making sure that his will was completely aligned with the Father’s will.

We definitely need to learn the pattern Jesus gives us, though. After all, he was answering a question about how to pray. There is a pattern to the Lord’s Prayer, beginning with praise, blessing God first, and only then asking for our own needs. He teaches us to pray for forgiveness of sins regularly, while making sure that we qualify for forgiveness by forgiving others (Matt. 6:14-15).

Finally, Jesus tells us that one way to answered prayer is repeated pleading.

This is not all the Scriptures have to say about prayer, and we have to include everything when we look to see our prayers answered, not just the Scriptures we prefer. Those who ask God for things for the purpose of fulfilling their own lusts will not have their prayers answered no matter how much they plead (Jam. 4:3). Jesus talks about faith and a holy life (we’ll talk about this tomorrow) as routes to answered prayer, and James talks about our life and commitment as well (Jam. 5:16-18). John adds that we need to ask according to his will (1 Jn. 5:14).

That last requirement ought not to surprise us. We are spiritual children of a new covenant, our whole lives—not just our prayer lives—are being aligned to his will.

Luke 11:14-23

Here we have the story of the Pharisees blaspheming the Holy Spirit again. As we’ve seen before, Jesus makes it clear that he is overpowering the enemy by the Holy Spirit as God’s Sent One, delivering us from the power of the devil, not using the devil’s power.

Luke 11:24-26

This is an interesting passage that teaches us that it is not enough to experience deliverance from some bondage. The response to being touched by the Lord Jesus is that we should give ourselves to God through him and be filled with the Spirit. Otherwise, our last end could be worse than our first (cf. 2 Pet. 2:20).

Luke 11:27-28 (Advanced)

I’m not going to shy away from controversial subjects. One woman’s response to the things Jesus was saying is that his mother, Mary, is especially blessed. Jesus assures the woman that even more blessed than Mary are those who hear the Word of God and do it.

Mary heard the Word of God and did it, and she was blessed among women. The idea that she is anything other than an obedient servant to God is completely foreign to anything in the apostles writings (do a Bible search for Mary and see) or in the writings of the early church. She simply does not come up.

Instead prayer to Mary and other saints is a product of the influx of pagans into the church in the 4th century. Hero worship was part of the pagan religion, and unconverted members of the church, who only joined because Christianity was honored by the emperor, revived hero worship by honoring the saints.

Luke 11:29-53

The rest of this chapter is continues on the idea of Jesus’ opposition to the Pharisees and their unbelief. The chapter illustrates it with stories and statements by Christ.

The end result, of course, is that the Pharisees become even more actively opposed to him.

Luke 12:1-12

Luke 12 begins with "under these circumstances" (NASB). We have not left the subject of the opposition of the Pharisees.

Here, however, he’s addressing his disciples, not the Pharisees. They are to beware of the Pharisees, and they are to give fear God and stand up for Christ.

Note here that despite all the questions we have in modern times, Jesus believed in hell in some way.

The word Jesus uses for "hell" in v. 5 is Gehenna, which is the name of a valley in Israel where the Jews burned their garbage. It makes an excellent illustration of the place of torment in which the rich man finds himself (Luke 16, which we’ll look at tomorrow).

God is our Father. He loves us. We read in the last chapter that no human father would give his son a scorpion when he asked for an egg, the point being that God is far more kind than an earthly father. Nonetheless, we are called by Jesus to fear God, and the apostles followed in Jesus’ footsteps by calling for the same (1 Pet. 1:17).

Luke 12:13-34

Jesus’ statements about possessions are very clear here. They are brought up by a man who is concerned about his inheritance. Jesus basically tells him his inheritance is meaningless; in fact, being concerned about money is to be strenuously avoided.

Note that Jesus says that your heart will be where your treasure is, not that your treasure is what your heart is set upon. Riches are a danger to those who long for them, bringing a snare and a temptation to the heart (1 Tim. 6:9-19). It takes a miracle of God to raise up a rich man who is unmoved by his wealth (Matt. 19:24-26).

Luke 12:35-48

What should we be doing rather than pursuing riches?

We should be getting ready for Christ’s return, being busy with the tasks that have been assigned to us (and not those we have assigned to ourselves—Rom. 12:4-8; 1 Pet. 4:7-11).

Luke 12:49-59

Jesus laments that his work is not yet done … or perhaps begun. He has come to kindle a fire upon the earth, and that fire, of course, is kindled in us.

That fire will divide disciples from their families, but it’s worth it. He tells the crowd they should be watching and seeing what’s coming.

This passage ends with a comment about making peace with your adversary before you wind up in front of the judge. In this context, I take it to mean that as that fire comes to us, we need to give up our own desires and pursue the will of God, ignoring those things we may think others owe us.

I’m almost certain there’s much more that could be said about that passage, so feel free to use the comment section if you want to add to it.

Luke 13:1-5

Is Jesus saying that unless we repent, we’ll have towers fall on us, or that a tyrant will put us to death?

Of course not. The huge majority of Jesus’ hearers would not die in either of those ways. Jesus has been talking about fearing God, the one who can cast into hell, and it seems much more likely that his statement about repentance applies to that perishing, which will happen to all who do not repent.

Luke 13:6-21

Here we have several parables, and one more time the Pharisees are complaining about Jesus and the Sabbath rather than rejoicing over the healing that he brings.

Luke 13:22-30

Someone asks Jesus if there are few who are being saved, but Jesus’ answers rarely have to do with others. It doesn’t matter whether few are being saved; it matters whether you are being saved. You had better live your life like few are being saved. Enter by the narrow gate. Give yourself. Do good works, for the evildoers will be cast out.

Then he warns them all to beware lest they be among those who are cast out when Abraham, Isaac, and Jacob feast in the kingdom of God.

Luke 13:31-35

Jesus is warned by Pharisees—whether for good or bad purposes, I don’t know—to leave because Herod is angry with him.

Jesus is unmoved. He has already begin taking on the Pharisees, who are the real danger to him, and his mind is set on suffering and giving his life. Yet, he’s not moved for himself. He’s moved for Jerusalem, that he has longed to bring to repentance, but it is not to be.

Luke 14:7-24

Jesus talks here about a different way of thinking and living, taking a humble place, and inviting those who cannot repay you to your dinners.

Not many of us take this literally, but there are those who do. Have we considered inviting the homeless or poor that we meet to our homes when we throw a dinner? Some will turn us down, but the parable that follows (vv. 16-24) shows that Jesus simply expands his invitation when he is turned down, reaching out into a wider and wider area.

Luke 14:25-35

This may be the very hardest of Jesus’ "hard sayings." But Jesus says to count the cost, which means we have to consider whether we want to follow him above our possessions and our family. The statements here may be very straightforward and hard to swallow, but there is nothing new in this passage that we haven’t heard from Jesus repeatedly.

Luke 15

After hearing one of the hardest of Jesus’ sayings, we get to hear about the love of God. The Gospel may be require a complete commitment and giving over of ourselves to Jesus Christ, but the God who calls us is compassionate and holds that Gospel open to us wholeheartedly.

He searches for the lost. When we wander, he welcomes us back.

One of the things we probably tend not to notice in the story of the Prodigal Son is the older brother, even though for us Christians, more of us are like the older brother than the prodigal son. Everything that belongs to God is ours. We sell ourselves short all the time. We picture our Christian lives as unrewarding and perhaps powerless. We are simply, in our eyes, slaving away for a reward that is far off in the future.

But the older brother missed it. Everything that belonged to the father was his, and so everything that belongs to our Father is ours as well.

That commitment that Jesus Christ calls for brings fullness of joy. Our Father is committed to bringing us into that fullness of joy. He is for us, and he wants to help us.

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Through the Bible in a Year: Luke 6-10

Posted on 03/20/2012 by Paul Pavao

This Week’s Reading Schedule

Tuesday’s (today’s) Bible Reading is Luke 6-10
Wednesday, Mar. 21: Luke 11-15
Thursday, Mar. 22: Luke 16-20
Friday, Mar. 23: Luke 21-24

The overall year’s plan is here.

Interlude

The last couple days I’ve mentioned that the Gospel is not just to bring forgiveness of sins—though forgiveness of sins is, of course, central to the New Covenant (e.g., Matt. 26:28; Acts 10:43)—but to bring deliverance from sin as well.

That deliverance from sin is not a private thing. The New Covenant was never meant to be a private religion, but we require each other’s help to experience deliverance (Heb. 3:13: 10:24-25).

Sometimes, though, deliverance looks and feels a lot like this video:

Luke 6

Jesus begins this chapter by proving himself to be Lord of the Sabbath. The scribes and Pharisees are not moved by his claim even when he heals the sick, however, preferring their traditions to the revelation of God.

Do not think you are immune from the same problem. The problem is widespread in religious and Christian circles, and it will affect you if you are not purposely a follower of Christ over tradition.

In vv. 12-16, Jesus chooses the twelve apostles, but only after spending the night in prayer. Once again, we see that prayer was important to Jesus.

"Apostle," by the way, means "sent one" or "envoy" or "ambassador." There were more than the twelve (Paul and Barnabas, for example—Acts 14:14; Silas and Timothy as further examples—1 Thess. 1:1, 2:6), but the twelve were special. Judas had to be specifically replaced after he fell (Acts 1:15-26). God gave the Gospel to Jesus, and Jesus gave it to the apostles to be once for all delivered to the saints (Jude 3). They are the one authority of the church, and that is why the books that the church has accepted as Scripture all were understood to have apostolic authority in some way.

Luke 6:20-38; 46-49

This passage seems like a summation of the Sermon on the Mount (Matthew 5-7). It may be. Remember, Luke researched his Gospel and gave a life story of Christ based on his research. There’s no reason he should have repeated the Sermon on the Mount word for word from Matthew or bothered to report that it took place on a mountain.

What’s most important here is that there’s a message that matters. Obeying these words of Christ are like walking in the promises of Psalm 1. It means constant blessing, walking in the power of God, even when things are going wrong around you (vv. 46-49).

These sorts of words should be read repeatedly and even committed to memory. Think about it. Isn’t it worth knowing what sorts of commands will guarantee that you will be like a house that can endure storms or like a tree planted by a river, immune to drought and storms?

Luke 6:39-45

Jesus is well aware that there are enemies to his teaching. Here he takes a chance to tell people to distinguish between teachers by the fruit they produce, not by the mere words they say.

I don’t know how well we’ve learned this lesson today. It seems to me that modern Christianity honors words and arguments far above results—a holy life and ministries that deliver people from the mire of the kingdom of darkness.

Luke 7:1-17

Luke shows Jesus’ compassion to all who come across his path, Jew and Gentile alike. Luke doesn’t make a point that Jesus would normally have been sent to the house of Israel only, like Matthew and Mark do. Chances are, that’s not a message that’s pertinent to his hearers, since he’s the companion of the apostle to the Gentiles, Paul.

Luke 7:18-30

Even John the Baptist began to wonder whether Jesus was really the Coming One. Where was the ax set to the root of the tree? Where was the fiery judgment that John proclaimed?

Jesus points John to his mighty works. He knows that John is a man of God, and he will judge rightly, as we read in the last chapter, by the fruit. Jesus doesn’t offer John words, but he offers him fruit.

He also adds that John the Baptist is the greatest man ever born, but that he who is least in the kingdom of God is greater even than John.

Think about that statement, and then realize how much we who have received the Spirit of God as part of the New Covenant have undersold ourselves.

I’m not talking about miracles, though the Scriptures say at least some of us ought to be doing them (1 Cor. 12). John the Baptist didn’t do miracles, but he did give himself completely to what God did give him to do. I am simply talking about us doing the same, doing the ministry that God has given us to do (Rom. 12:4-8).

Luke 7:31-50

An excellent picture of the New Covenant and exactly whom God wishes to call.

Luke 8:1-3

In verses 1-3, we get one of our only glimpses into how Jesus was supported financially.

Luke 8:4-18

We’ve seen the parables in the other Gospels, and we’ve seen the reason for them, which Jesus gives again in v. 10. The parables leave an open door for God to reveal truth to those who are worthy and to hide it from those who are not.

We know from the other Gospels that this was prompted by the Pharisees’ accusation that he did his miracles by the power of the kingdom of darkness.

Luke 8:19-21

In vv. 19-21, we see Jesus referring to the hearers of the Word of God as his true family. Jesus makes a lot of statements like this, not only about himself, but about us, and the strongest of them all will come up in tomorrow’s reading, in Luke 14:26. For us, like Jesus, the family of God is our first family, not our second.

Luke 8:26-39

We’ve seen the casting out of Legion in the other Gospels, and it is just as strange in Luke as it is in the others.

Notice that Jesus talks to the demons even after he’s commanded them to leave the man. When they do leave, they ask to go into the pigs, which is not so strange except that the pigs immediately kill themselves.

Luke 8:40-56

This is the story of the healing of Jairus’ daughter and the woman with the issue of blood. I want only to point out again that Jesus felt it when he was touched by faith. We will find that when our prayers, among other requirements, are touched by faith, that we, too, will get a response from Jesus (Mark 11:23-24).

I saw the following video on Sunday, and it seemed on subject here and worth sharing.

Luke 9:1-17

Jesus sends the apostles on their own ministry for a while, which arouses Herod’s curiosity. When they return, he tries to have time alone with them, but he’s beset by the crowds. He’s not irritated by this, but he has compassion on them.

Luke 9:18-22

Here Peter has it revealed to him by the Father that Jesus is the Christ. Immediately, Jesus clarifies something about the Messiah. He’s going to have to suffer and be killed, though he will be raised again the third day. Jesus never intended to be the triumphant, military Messiah overthrowing the Romans and driving them out of Israel.

Luke 9:23-26

Jesus’ call to discipleship is a powerful call. It is a call to forsake our own lives, as though we had a death sentence, and to move on to letting him live through us (Gal. 2:20). Letting him live in us is the only way we will be able to follow through on the "hard sayings" of Jesus, who was never afraid to demand complete discipleship (e.g., 1 Cor. 1:30).

Luke 9:27-36

Each time the Mount of Transfiguration is described in the Gospels, Jesus first says that some of the apostles will see the kingdom of God coming in power. The Mount of Transfiguration is an advance glimpse of the power of God’s kingdom.

Luke 9:43-45

Jesus makes a special effort here to get his disciples to understand that despite all this power, he is not going to triumph militarily, he is going to die. Luke says they did not understand it.

Luke 9:46-56

Here is a description of the sort of attitude that Christians ought to have toward greatness and toward those around us. Many Christians read passages like this, and they think, "I will begin my Christian walk by being the least and by being a servant, and then I will rise up to a high-powered pastor or evangelist position, and I will be great."

No, from now until eternity it is the servant of all and least of all who is great in the kingdom, and no matter what your service in the kingdom on earth, your attitude is to remain one of being a servant to everyone.

Luke 9:57-62

Here are more "hard sayings" of Jesus. Jesus meant these things, and the best thing we can do with them is give them heed and apply them to ourselves. How serious are we about following Christ?

Luke 10:1-16

Here Jesus sends not just the twelve, but seventy disciples to go before him into the cities and towns. He makes it clear that the places that do not receive them will be judged already. Not receiving the messenger is the same as not receiving the one who sent the messenger.

Luke 10:17-20

When the seventy return having experienced power, Jesus calls it a great triumph over the kingdom of darkness, saying that satan fell from heaven like lightning.

Then he reminds them, and the rest of us, that the greatest thing of all is to have your name written in heaven.

Luke 10:25-41

This parable and the story of Martha and Mary give us a picture of where God wants our heart to be and what marks out real service to God.

I have been pointing out the hard sayings of Jesus today, but it is important not to take those things in a religious sense. Look at who Jesus honors and what he honors them for. Perhaps the greatest picture of who Jesus honors is in the judgment passage of Matthew 25:31-46.

Jesus is looking for committed, sold-out disciples, who put him and the family of God first, but he is not looking for Pharisees. He is looking for those who are kind and compassionate to the naked, hungry, and even the imprisoned. He is looking for those that sit at his feet because they love his word.

Another excellent passage on what is central to the heart of Christ is Titus 2, which is the only place where the great apostle Paul gives a definition of "sound doctrine."

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Through the Bible in a Year: Luke 1-5

Posted on 03/19/2012 by Paul Pavao

This Week’s Reading Schedule

Monday’s (today’s) Bible Reading is Luke 1-5
Tuesday, Mar. 20: Luke 6-10
Wednesday, Mar. 21: Luke 11-15
Thursday, Mar. 22: Luke 16-20
Friday, Mar. 23: Luke 21-24

The overall year’s plan is here.

Luke 1

Luke has some long chapters. I am going to need to keep my commentary limited so you have time to read Luke himself!

Luke is the only Gospel that does not claim eyewitness status. He makes it clear from the beginning that he researched all this information, "having investigated everything carefully from the beginning," and is now reporting it.

Nonetheless, each Gospel requires apostolic authority, and Luke’s authority is Paul because he was Paul’s traveling companion.

Luke is the only one who gives John the Baptist’s full background and birth, which is very interesting.

Gabriel’s announcement to Mary of the virgin birth is also included in this chapter, and here we learn that Mary and Elizabeth—and thus Jesus and John—are relatives.

This set of events was so spiritual that God ensured that the Holy Spirit was involved all the way from these mother’s wombs, and John recognized Jesus before either of them were born.

Mary’s proclamation in vv. 46-55 is important and spiritually insightful. She foresees that this has to do with far more than just her baby. She sees the deliverance of God to Israel and God’s power over the whole world in the proclamation. Great things are happening.

After Zacharias has his voice restored, his proclamation is even grander and clearer. This is "the redemption for his people." It is "Salvation from our enemies and from the hand of all who hate us." In fact, this is such a great event that "The Sunrise from on high will visit us," to the result that they will be guided into peace.

At least as that moment, Zacharias could see the grandeur of the coming of John the Baptist, who would announce the approach of the Lord who would bring this glorious kingdom of God to pass.

Luke 2

Luke 2 covers Jesus birth through his return to Nazareth, including the only glimpse we have of his childhood, his 3 days at the temple in Jerusalem.

We also meet a prophet and prophetess, Simeon and Anna, who recognize him for who he is.

Never underestimate the power of the Spirit. Christianity is a miraculous, spiritual religion. It is walking by the Holy Spirit that will teach you a new way of living as you follow Christ. Obviously, we are to study the Scriptures. Friday, we heard Psalm 1’s promise that those who meditate on the law of the Lord will prosper. But we are part of a covenant that is of the Spirit and not of the letter (2 Cor. 3:6). All God’s people are granted to receive the Holy Spirit and to hear God speak by the Spirit.

How that is experienced varies. There are no step-by-step instructions in Scripture, but if we give ourselves to God, follow him, and meditate on his will, God has committed himself to teaching us.

Luke 3

Luke 3 gives an overview of the ministry of John the Baptist until Jesus came to be baptized by him.

There’s no denying John’s boldness. He spoke the truth as God gave it to him without fear of men. When he upbraided Herod Antipas about his marriage, his confident speaking of God’s Word landed him in prison.

We are eternal beings. Being courageous and bold is our call. God has not called us to safety, but to boldly live out the Word of God. To do so is an incredible adventure, but it is not always safe. Both John and our Lord Jesus would die from choosing to do so.

Luke 4

In Luke 4 we have a very thorough introduction to Jesus’ ministry.

First is the temptation. Jesus’ ministry begins by a display to the devil that he has no place in Jesus. Jesus is not bending to any of the devil’s ways.

Notice in v. 13 that the devil had finished "every" temptation. Surely the devil does not have only three temptations. Instead, these temptations towards Jesus represent the ways that the devil tempts us as well. In 1 Jn. 2:16, John speaks of the lust of the flesh, the lust of the eyes, and the boastful pride of life.

Jesus’ temptations do fall well into those categories. The bread represents the lust of the flesh, the kingdoms of the world the lust of the eyes, and jumping off the temple to prove God’s support represents the boastful pride of life.

Jesus’ public ministry begins immediately after he shows the devil that he has no power in Jesus’ life. He’s rejected in his home town, but elsewhere his mighty works bring him great praise and a large following.

Of note is that the demons know him.

There is a real kingdom of darkness and a real kingdom of God. Jesus’ works broke the power of the kingdom of darkness, and the demons recognized their demise when he showed up. According to Jesus, this was proof that the kingdom of God was appearing in their midst (Matt. 12:28).

Luke 5:1-11: The Gospel and the Word of God

Today, we commonly reduce the Gospel to an outline. We believe there is a specific list of things that need to be said, most especially that Jesus died for our sins, in order for a person to be saved.

No one seems to have noticed that in the entire book of Acts, the apostles never told a lost person that Jesus died to forgive their sins. They preached the person of Christ, but they never mention the atonement or that Jesus’ death was the provision for the forgiveness of sins. (We’re doing Acts next week, so you’ll see this. The atonement is mentioned throughout the letters to the churches, written to Christians, who should know about the atonement.)

Jesus was not bound by such ideas. He knew that he was the answer, as a person. It wasn’t the facts about his ministry that would save people, but he himself would save people. The result that is needed from preaching is that people see Jesus and give their lives to him.

Thus, Jesus said all sorts of things that led to people’s salvation. In Simon’s case (who later became Peter), it was simply to throw his nets on the other side of the boat.

What was the result? Simon not only recognized that Jesus must be followed, but he saw that he was a sinful person, needing forgiveness. No explanation of the atonement or the sinfulness of man was necessary.

Luke 5:12-39

In verse 16, Luke quietly mentions that even with all the crowds, Jesus would often slip away to the wilderness and pray. Even Jesus, the Son of God, made it a habit to spend time alone with his Father. Surely, our need is even greater.

In verse 17, it seems worth pointing out that the power of the Lord was present to heal at that particular meeting. Were there meetings where the power of the Lord was not present to heal? Or not so strongly?

I see no indication that’s true, at least not when Jesus was present, but the statement arouses questions for me, and it certainly makes me wonder if our modern meetings might occasionally have situations where the Lord shows up wanting to heal. Will we notice that the power of the Lord is present?

You can compare the healing of the paralytic man in Acts 14:7-10, where Paul "perceived that he had faith to be healed."

Jesus goes on to use the healing of the paralytic here in Luke 5 as proof that he has authority on earth to forgive sins. There is no authority that God has that Jesus did not have on earth. Jesus lived a life of complete submission to his Father, but his authority was a completely divine authority with no power lacking.

Finally, vv. 29-39 are an excellent picture of the New Covenant. Jesus’ brings the Gospel to sinners, not to justify them in their sin, but to provide a hospital that will cure them of their sin (Rom. 8:3-13; Tit. 2:11-14).

This can’t happen while we’re old wineskins. We must be made into new creatures so that we can handle the new wine of Jesus’ New Covenant teaching.

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Through the Bible in a Year: Psalm 1-5

Posted on 03/16/2012 by Paul Pavao

This Week’s Reading Schedule

Friday’s (today’s) Bible Reading is Psalm 1-5

Next week is Luke beginning with chapters 1-5 on Monday.

The overall year’s plan is here.

Psalm 1

Psalm 1 is short, but it is one of the greatest promises in the Bible. If we will avoid evil ways and meditate and delight in the law of the Lord we will always prosper. We’ll be like a tree planted by a river. Even in drought, summer, and heat, we’ll prosper.

There is much to be said for zeal for God, even when it is misled zeal. God will take responsibility for the person whose goal is to please him. He will teach and guide such a person, and he will empower them in their ways. Thus, they can be misguided and make mistakes, but God will teach them and straighten their paths.

(As a clarification here, under the New Covenant, God expects this to happen in the church, with input from others, as the self-guided person is in danger of deception—Heb. 3:13; Eph. 4:11-16.)

Psalm 2

This is what is called a "Messianic Psalm." It addresses the coming Messiah.

Messiah is a Hebrew word meaning "Anointed One," and it applies to any person that the Lord anoints with oil or the Spirit, but it has always applied especially to the king of Israel. Of course, when we speak of "the" Messiah, that has meant the coming, final King, whom Christians believe to be Jesus.

The Messiah is spoken of as both judging and showing mercy to the nations at various points throughout prophecy. This is one of the judgment prophecies.

Of course, judgment and mercy is entirely dependent on our response to the Gospel. Thus Psalm 2 does not threaten, but it calls the nations to "worship the Lord with reverence" and to "do homage to the Son" (NASB).

Psalm 2 addresses the Messiah as "the Son," which we Christians know to be a reference to the fact that the Messiah is actually God’s Son. We’ll address the Trinity further when we get to passages that address it more directly.

Psalm 3

Most Bibles have introductions to the Psalms. Prayer Psalms like this one are much more interesting if you know the context. I use BibleGateway.com when I’m doing these commentaries, and its New American Standard Bible says that Psalm 3 was written while David was fleeing from his son Absalom (2 Sam. 15:1ff).

This psalm shows David’s heart, thoughts, and prayers in an incredible difficult situation where his own son has stolen his kingdom. I’ll let it speak for itself.

Psalm 4

Psalm 4 is an evening prayer.

I’m not going to comment on it. It’s a prayer to meditate on at the end of the day, and it speaks very well for itself.

Psalm 5

The context of Psalm 5 is a time when David is under a lot of distress from the wicked, perhaps during the time he was fleeing Saul in the wilderness, which we’ll get to in 2 Samuel.

Thus there is a strong emphasis on judgment and the difference between the way God treats the righteous and the wicked.

These kind of passages help resolve a conflict that exists today as well. Many churches teach that Jesus came to pay for sins so that it does not matter how we live, we can still be forgiven and go to heaven. This is nonsense and contradicted on almost every page of the Bible (e.g., 1 Cor. 6:9-11).

God is the same always. He has never stopped hating sin, and the point of God’s work is always to deliver us from sin, not to leave us wicked, then overlook sin.

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