Jurnalul Electronic Al Păstorilor, Rom Ed 34, Ediția de Iarnă 2020

Ediția de Iarnă 2020

A ministry of…

Author: Dr. Roger Pascoe, President,
Email: [email protected]

Partea I: Consolidarea Predicării Expozitive

Consolidarea interpretării biblice, Partea 1:
„Cum să citim și să înțelegem Biblia”

Introducere

Principiile pentru citirea și înțelegerea Bibliei sunt benefice pentru toți creștinii, fie ei predicatori, învățători de școală duminicală, lideri ai unui grup mic de studiu biblic, fie că vor să poată să explice Scriptura necreștinilor sau pur și simplu să își îmbunătățească propria înțelegere a Bibliei.

Nu te îngrijora dacă aceste principii ți se vor părea greu de înțeles! Unele îți vor provoca gândirea, fără îndoială, însă dacă le vei aplica, vei vedea valoarea lor inestimabilă. Voi încerca să le explic cât mai simplu.

Convingerea noastră în acest demers

Abordând acest demers, trebuie să fim pe deplin convinși că:

(1) Scriptura este Cuvântul lui Dumnezeu inspirat și infailibil.

(2) Scriptura prezintă adevăruri propoziționale și obiective.

(3) Scriptura poate fi înțeleasă și aplicată astăzi.

Dacă nu suntem pe deplin convinși cu privire la natura Scripturii, totul este o pierdere de timp, pentru că ceea ce vom spune nu va avea autoritate sau relevanță și nu vom aborda acest demers cu sârguința și grija necesară. În cazul acesta, nu am face decât să prezentăm o filozofie centrată pe om și nu adevărul etern al lui Dumnezeu.

Încrederea noastră în acest demers

Probabil cu toții suntem frustrați câteodată când ne luptăm cu un text biblic, încercând să înțelegem ce a vrut să spună autorul, cum au înțeles primii destinatari ce a scris el și cum ar trebui să înțelegem și să aplicăm noi acest text astăzi, totuși ne bazăm pe două resurse puternice:

1. Ne bazăm pe lucrarea Duhului Sfânt

Numai El ne poate ilumina pentru a avea o înțelegere corectă. Numai El poate folosi ceea ce transmitem altora pentru transformarea vieților lor. Noi nu putem mântui pe nimeni și nici nu putem schimba viața cuiva, însă Duhul Sfânt poate folosi ceea ce ne descoperă nouă din Cuvântul lui Dumnezeu pentru a-Și atinge scopurile Sale.

2. Ne bazăm pe puterea Cuvântului lui Dumnezeu

Dincolo de înțelegerea noastră imperfectă și de capacitățile noastre intelectuale limitate se află promisiunea conform căreia Cuvântul lui Dumnezeu „nu se întoarce … fără rod” (Is. 55:11). Lucrul acesta nu diminuează responsabilitatea noastră și nici dificultatea sarcinii noastre, însă este o încurajare să știm că Cuvântul lui Dumnezeu este în controlul Său și că El îl folosește pentru a-Și împlini planurile Sale.

Aceasta este încrederea pe care o avem ca predicatori și învățători ai Cuvântului lui Dumnezeu, că deși trebuie să fim foarte buni la exegeză, clari în expunere, relevanți în aplicare și puternici în comunicare, totuși rezultatul ultim se află în controlul lui Dumnezeu, prin Duhul Sfânt și Cuvântul lui Dumnezeu.

Biblia, ca orice alt document scris, este adesea supus interpretărilor eronate și aplicărilor greșite, care, la rândul lor, duc adesea la conflicte între creștini. Problema este că putem înțelege ce spun cuvintele, fără a înțelege neapărat sensul intenționat de autor. Aceasta duce la interpretări și aplicații incompatibile.

Pentru că autorii biblici nu mai sunt în viață ca să îi putem întreba ce au vrut să spună, avem nevoie de anumite reguli de interpretare și principii care să ne ajute în acest demers. Speranța mea este că, aplicând principii corecte de interpretare atunci când studiezi Scriptura, vei putea să o înțelegi mai bine, să dai o învățătură mai bună și să faci aplicații mai relevante.

Deși uneori avem impresia că există mai multe variante de interpretare a unui text biblic, eu cred că:

(1) Fiecare text biblic are un sens de bază.

(2) Scriptura poate fi înțeleasă în mod corect numai cu ajutorul Duhului Sfânt (1 Cor. 2:10-16; 1 Ioan 2:20, 27), care:

a) în primul rând, i-a inspirat pe autorii Scripturii (2 Petru 1:21).

b) influențează gândurile și inima (i.e. „ochii” spirituali) celui care studiază sub călăuzirea Duhului pentru a ajunge la o înțelegere corectă a Scripturii.

c) ne îndreaptă către alte pasaje biblice care aduc lumină asupra textului pe care îl studiem.

d) folosește mijloace, cum ar fi analiza gramaticală, principiile de interpretare etc. pentru a ne ajuta să înțelegem mai bine.

Încercând să citim și să studiem Biblia și să ajungem la o înțelegere corectă a sa, modul nostru principal de abordare este să descoperim ce a vrut să spună autorul și cum învățăturile biblice antice (despre moralitate, practici religioase etc.) se aplică la noi astăzi.

Trei Sarcini De Bază În Procesul De Interpretare Biblică ¹

1. Determină sensul exact al textului (exegeză)

Prima noastră sarcină din procesul acesta este să descoperim ce idee, concept, învățătură, principiu sau adevăr a dorit autorul inspirat să transmită primilor săi destinatari („intenția auctorială”). Lucrul acesta trebuie să îl aflăm în primul rând. Nu ceea ce credem noi (cititorii) că înseamnă. Nu ce înseamnă pentru societatea de astăzi. Nu ce înseamnă pentru mine (ca și cum ar putea însemna altceva pentru o altă persoană). Nu ce înseamnă în cultura noastră, deoarece culturile lumii sunt diferite. Într-adevăr, dacă ne-am baza pe interpretări culturale contemporane, Biblia ar putea fi interpretată în foarte multe feluri, în funcție de partea de lume în care te găsești.

Termenul tehnic pentru acest proces al descoperirii semnificației textului biblic este „exegeză”. Aceasta este sarcina de căuta și a determina semnificația textului biblic (cât de bine putem), pentru a putea explica ce înseamnă în mod clar și precis.

Aici, de fapt, încercăm să descoperim semnificația intenționată de autorul biblic, așa cum a fost înțeleasă de primii săi destinatari. În punctul acesta, vrem să înțelegem nu doar ceea ce „spune” textul, ci și, poate chiar mai important, ceea ce „înseamnă”.

Probabil că te-ai găsit cândva în situația în care cineva îți spune ceva, iar tu întrebi: „Ce vrei să spui cu asta?” Sau, chiar mai adesea, după conversație te întrebi: „Oare ce a vrut să spună?” Ai înțeles ce „a spus” (cuvintele, adică), dar nu ai înțeles ce „a vrut să spună”. Poate că au existat mai multe sensuri posibile. Poate că tonul vocii sau limbajul trupului au modificat sensul cuvintelor. Poate că a existat un sens ascuns sau cuvintele nu au putut fi interpretate în sens propriu.

Dacă aceasta este o provocare chiar la nivel contemporan, față-n față, cu cât mai mare este provocarea atunci când avem de-a face cu un text antic, ca Biblia? Așadar, pentru a descoperi semnificația textului trebuie să studiem textul (cuvintele, gramatica, sintaxa, contextul etc.), ceea ce ne va ajuta să ajungem la o înțelegere cât mai corectă a ceea ce a vrut să spună autorul.

2. Aplică principii corecte de interpretare a textului (hermeneutică)

Pentru a descoperi în mod corect semnificația textului, avem nevoie de un set de principii, reguli, proceduri și tehnici care să ne ajute să înțelegem textul biblic, conform cu ceea ce a vrut autorul să transmită – cu alte cuvinte, să împărțim „drept Cuvântul adevărului” (2 Tim. 2:15). Termenul tehnic pentru aceasta este „hermeneutică”.

De pildă, dacă există două sau mai multe opțiuni de interpretare a unui text biblic, cum hotărăști care opțiune este nu numai corectă gramatical, ci și cea mai apropiată de ceea ce a vrut să transmită autorul? Aici ne bazăm pe principiile hermeneutice (i.e. de interpretare) pentru a ne ghida către înțelegerea corectă a textului.

Să luăm, de exemplu, expresia „bărbat al unei singure neveste” (1 Tim. 3:2 și 12). Ce înseamnă aceasta? Poate însemna că prezbiterul sau diaconul nu trebuie să fie divorțat sau necăsătorit și / sau că el trebuie să fie credincios soției lui, adică să aibă ochi doar pentru ea. Acestea ar fi cele mai probabile interpretări în America de Nord. Însă expresia mai poate însemna că prezbiterul sau diaconul nu poate să aibă mai multe soții în același timp (i.e. poligamie). Probabil că aceasta ar fi interpretarea aleasă în societățile în care se practică poligamia.

Chiar și cu reguli și proceduri hermeneutice bune, tot vom avea interpretări diferite ale Bibliei, însă lucrul acesta nu diminuează beneficiile acestor seturi de reguli și proceduri.

Este deosebit de important pentru noi, ca studenți, predicatori și învățători ai Cuvântului lui Dumnezeu să înțelegem textul înainte de a-l predica sau explica. Respectând principii bune de interpretare biblică, vom reuși să avem o înțelegere mai corectă și mai completă a textului.

Așadar, în concluzie, există două componente vitale de studiu pentru a înțelege, a interpreta și a explica Biblia în mod corect – exegeza și hermeneutica. Exegeza reprezintă studierea textului cu scopul de a-l înțelege, a-l interpreta, a-l explica și a-l aplica în mod corect. Hermeneutica este disciplina (sistemul) de interpretare care ne oferă un cadru în care putem lua decizii interpretative în cursul exegezei (ex. atunci când există mai multe opțiuni de interpretare). Astfel, hermeneutica este mijlocul, iar exegeza este scopul sarcinii noastre de a determina ce „a vrut” și ce „vrea” să spună textul, pentru a fi fideli textului atunci când îl explicăm și îl aplicăm în predicare și învățare.

3. Fă legătura

O parte importantă a procesului exegetic este ceea ce se numește „realizarea legăturii” dintre textul antic, limbajul, cultura și destinatarii antici, pe de o parte, și limbajul, cultura și destinatarii contemporani, pe de altă parte; dintre ceea ce a însemnat atunci și ceea ce înseamnă în contextul de astăzi (i.e. aplicarea sa astăzi). Iată cum explică David Larsen lucrul acesta: „Textul biblic prinde viață… atunci când apare legătura dintre situația despre care vorbesc autorii biblici și situația cititorului sau ascultătorului modern.”²

A citi textul numai din perspectiva a semnificației sale actuale duce la tot felul de erori de subiectivism. Și invers, a citi textul numai din perspectiva semnificației sale originale face ca întreg exercițiul să fie doar un studiu de istorie antică, fără relevanță în zilele noastre. Totuși, Cuvântul lui Dumnezeu este „viu și lucrător” (Evr. 4:12) și cu atât mai mult când este explicat și predicat, când cuvântul scris pentru poporul lui Dumnezeu din vechime devine cuvântul vorbit pentru poporul lui Dumnezeu de astăzi.

Așadar, noi trebuie să „facem legătura”, determinând semnificația inițială a textului pentru a putea explica semnificația sa actuală, adică mesajul său pentru noi, cei de astăzi; cum îl explicăm și îl aplicăm în contextul actual?

Concluzii

1. Îndeplinind aceste trei sarcini de bază, vom putea determina mai corect sensul textului și semnificația sa actuală.

2. Provocarea noastră merge pe două planuri:

(a) Să descoperim semnificația intenționată de autor – ce a vrut să comunice primilor săi destinatari și cum l-ar fi înțeles ei?

(b) Să aflăm ideea teologică principală a autorului – care este ideea sa teologică dominantă?

3. Sarcina noastră hermeneutică este să „descoperim” semnificația textului, nu să „decidem” care este semnificația textului.³

Două Întrebări Hermeneutice Importante

Întrebarea #1: Autorii inspirați ai Vechiului Testament au înțeles pe deplin lucrurile despre care scriau?

În Fapte 2:25-31, Petru pare să spună că, în Psalmul 16, David știa că scria, în mod profetic, despre Hristos. Însă nici afirmația aceasta nu este foarte clară, pentru că atunci când Petru spune: „Căci David zice despre El…” (25), aceasta nu înseamnă neapărat că David știa că scrie despre Isus, ci că Petru știa că David a scris despre Isus. De fapt, toată Scriptura vorbește despre, și arată către, Hristos (cf. Lc. 24:27). După cum arată John Stott, să nu uităm că, auzind învățăturile lui Isus, ucenicii Săi (în cazul acesta, Petru) înțelegeau că referirile vechi-testamentare la „împăratul sau Unsul lui Dumnezeu, la David și sămânța sa, își găsesc împlinirea în Isus… Odată ce avem baza aceasta, interpretarea creștină a Vechiului Testament, ca și interpretarea lui Petru a psalmului 16, este perfect logică și consecventă.”⁴

Se pare că cea mai bună înțelegere a acestui psalm profetic, ca și a multor altora, este aceea conform căreia psalmul are o împlinire imediată în David și una viitoare, finală, în Isus. În ce privește împlinirea imediată, este clar, la o primă citire a psalmului, că David vorbește despre sine. Aceasta „pare să fi fost o cerere a psalmistului ca Dumnezeu să îl apere și să îl scape de moarte și de Șeol…Versetul 27 este cheia, verset în care îl vedem pe David exprimându-și încrederea că nu va fi abandonat în mormânt, că Dumnezeu nu va îngădui ca sfântul Său să vadă putrezirea.”⁵ Aceasta este aplicația directă.

În ce privește împlinirea viitoare, ceea ce David spunea, fără îndoială, despre sine în Psalmul 16:8-11 (reluat în Fapte 2:25-28), Petru aplică profetic la Mesia, „văzând în textul acesta o profeție a lui David care nu s-ar putea aplica, în mod ultim, la el însuși.”⁶ Petru duce mai departe Psalmul 16:8-11 și arată că David vorbea, de asemenea, în mod profetic despre Hristos, în care cuvintele psalmului își găsesc împlinirea ultimă și deplină. Împlinirea pentru David era, bineînțeles, tot în viitor și nu ne este foarte clar în ce măsură David a înțeles aceasta.⁷

În ce privește termenul „sfântul”, care cu siguranță se referea la David, Petru îl vede ca aplicându-se și mai bine la Hristos. În versetele 29-31, Petru aplică citatul la Hristos, folosind următoarea logică:

1. David este mort de mult timp: prin urmare, psalmul nu se putea referi în mod deplin și exclusiv la el (29)

2. Astfel, inspirat de Duhul Sfânt, David a scris în mod profetic despre urmașul său care va sta pe tronul său pentru totdeauna (30; cf. 2 Sam. 7:12-13)

3. Prin învierea lui Hristos, El devine unicul urmaș mesianic pe care David „l-a văzut” și despre care „a vorbit” (31).

Cred că putem spune, fără să greșim că, deși adevărul profețiilor vechi-testamentare este clar pentru noi, pentru autorii inspirați ai Vechiului Testament, ale căror cunoștințe profetice erau limitate, nu a fost la fel de clar (cel puțin nu în aceeași măsură în care este pentru noi). După cum însuși Petru arată în 1 Pet. 1:10-12, profeții vechi-testamentari știau ce cercetau și căutau (salvarea prin Mesia), însă nu cunoșteau detaliile (cine, cum, unde, când) așa cum le cunoaștem noi astăzi.

În multe (poate chiar în majoritatea) situațiilor, profeții vechi-testamentari au scris despre lucruri care depășeau cunoștințele lor. Iată câteva exemple care să vă ajute:

L-au văzut pe Hristos ca fiind mana care vine din cer? Nu. Însă Isus a spus că El este adevărata pâine care se coboară din cer (In. 6:58). Așadar, chiar dacă ei nu știau, El a fost prevestit prin scrierile lor.
Au știut că șarpele atârnat pe prăjină a fost o imagine a lui Hristos atârnat pe cruce? Nu. Însă Isus a spus că așa fost (In. 3:14).
Au văzut ei cortul întâlnirii ca fiind o prefigurare a adevărurilor nou-testamentare? Nu. Ei au văzut adevăruri spirituale, însă nu așa cum le cunoaștem noi astăzi. După cum arată autorul Epistolei către Evrei, cortul era o imagine și o prefigurare a adevărului nou-testamentar (Evr. 10:1).
L-au văzut pe Iona în burta peștelui ca un simbol al morții și învierii lui Hristos? Nu.
Însă Isus a spus că așa a fost (Mat. 12:40).
Profeții vechi-testamentari au scris despre evenimente profetice într-o măsură ce depășea înțelegerea lor? Da. Ei au scris despre venirea lui Mesia și despre faptul că El Își va salva poporul, însă ei nu știau cine va fi, când va veni, și nici cum Își va salva poporul (cf. 1 Pet. 1:10-12). După cum am observat mai sus, uneori ei au scris despre propriile lor experiențe, fără să știe că acele experiențe erau atât de asemănătoare cu cele prin care va trece Mesia mult mai târziu (ex. Ps. 22 și 69).
De fapt, toată Scriptura indică spre Hristos, după cum El a spus: „Şi, începând de la Moise şi de la toţi profeţii, (Isus) le-a explicat ce era scris cu privire la El în toate Scripturile (i.e. în Vechiul Testament)” (Lc. 24:27).

În aceste situații, trebuie să distingem între ceea ce autorii biblici știau că spun (orizontul profetic apropiat) și ceea ce știm noi, din revelația ulterioară, că spuneau (orizontul profetic îndepărtat). Din poziția în care ne găsim, noi avem o înțelegere mai profundă a ceea ce au scris ei, deoarece noi avem revelația progresivă și canonul complet al Scripturii. Larsen subliniază că „deși scopul nostru este să înțelegem ceea ce autorul a vrut să spună, totuși trebuie să recunoaștem că autorul uman nu a fost întotdeauna conștient de semnificația deplină a afirmațiilor sale inspirate (1 Pet. 1:10-12).”⁸

Vechiul Testament conține învățături importante, vitale pentru noi, cei de astăzi, care devin relevante și pline de semnificație atunci când vedem în ele tipologii, imagini și prefigurări ale adevărurilor nou-testamentare. Trebuie însă să fim atenți să facem diferența între ceea ce a vrut să spună autorul primilor săi destinatari, pe de o parte, și înțelegerea mai profundă pe care o avem noi în urma încheierii canonului, pe de altă parte, poziția noastră fiind una mai avantajoasă. În felul acesta, din locul pe care îl avem în istoria mântuirii, vedem tipologii și umbre ale lucrurilor care, pe atunci, încă urmau să fie revelate.

Trebuie să ne amintim întotdeauna că revelația biblică este progresivă. Vechiul Testament conține semințele Noului Testament, iar Noul Testament dezvăluie secretele Vechiului Testament. Prin urmare, trebuie să vedem în Vechiul Testament și lucruri care nu erau cunoscute de autorii vechi-testamentari. Din nou, după cum spune David Larsen:

„Fără îndoială, predicarea despre semnificația tipologiilor persoanelor, instituțiilor și evenimentelor vechi-testamentare are o bază biblică (cf. 1 Cor. 10:11 și cărții Evrei)… Avem o mai mare libertate atunci când interpretăm tipologii explicite din Vechiul Testament, cum ar fi Adam, potopul, Melhisedec, șarpele de aramă, mana, Paștele și Iona în burta peștelui ca imagini ale învierii lui Hristos. Există însă și tipologii implicite, care trebuie abordate cu multă atenție și grijă, cum ar fi cetățile de scăpare din Israelul antic, calendarul religios al Israelului sau viața lui Iosif ca imagine a suferințelor și a gloriei lui Isus Hristos.”⁹

Din exemplele date de Larsen în acest citat, este limpede că autorii inspirați ai Noului Testament au văzut tipologii, imagini și semnificații în Vechiul Testament, pe care autorii inspirați vechi-testamentari nu le-au văzut atunci când scriau. Să ne gândim, de exemplu, la viziunea lui Ezechiel cu valea oaselor uscate (Ezechiel 47). Intenția profetului a fost să descrie starea spirituală a Israelului și destinul său în viitor. Însă cu siguranță că imaginea aceasta poate fi aplicată la trezirea spirituală a poporului lui Dumnezeu în orice perioadă de timp. ¹⁰

Putem da multe alte exemple (vezi tabelul de mai jos) de personaje, evenimente, lucruri și concepte pe care autorii vechi-testamentari nu au intenționat să le transmită ca (dar care sunt) tipologii, alegorii, imagini, prefigurări sau reprezentări ale conceptelor sau împlinirilor nou-testamentare. În tabelul comparativ de mai jos, găsim referințele din Noul Testament care ne oferă o perspectivă și o interpretare nou-testamentară a textelor vechi-testamentare:

Comparație: Text VT vs. Înțelegerea sau folosirea sa în NT
Textul original din VT	Folosirea / tipologia / aluzia / alegoria din NT	Referința din NT
Jertfirea lui Isaac	Prefigurare a morții lui Hristos	Niciuna
Esau își vinde dreptul de întâi născut	Renunțarea la drepturile spirituale	Evr. 12:15-17
Iacov și Esau	Ilustrare a suveranității lui Dumnezeu	Rom. 9:10-13
Jertfirea lui Isaac	Ilustrare a jertfei lui Hristos	Niciuna
Șarpele de aramă	Simbol al lui Hristos pe cruce	In. 3:14
Iona în burta peștelui	Îngroparea lui Hristos	Mat. 12:40
Predicarea lui Iona	Predicarea lui Hristos	Mat. 12:41; cf. Lc. 11:29
Mana din pustie	Hristos „Pâinea vieții”	In. 6:32-35 și urm.; 1 Cor. 10:3
Circumcizia în trup	Circumcizia spirituală a inimii	Rom. 2:28-29
Eroi ai credinței	Exemple de urmat pentru noi	Evr. 11
Avraam	Exemplu de fapte bune, credință, justificare prin credință	Evr. 11:8-11; Iacov 2:211, 23; Rom. 4:1-22
Adam	Îl prefigurează pe Hristos ca cel de-al doilea Adam	1 Cor. 15:22, 45-49; Rom. 5:14
David, Iosif	Hristos	Niciuna
Agar și Sara	O reprezentare a vechii legi mozaice vs. Libertatea Noului Legământ în Hristos	Gal. 4:21-31
Zilele lui Lot	Paralelă cu zilele Fiului Omului	Lc. 17:28-29
Scăparea lui Lot/ Scăparea lui Noe	Exemple ale modului în care Dumnezeu îi scapă pe cei evlavioși de ispită/ judecată	2 Pet. 2:4-9
Profețiile Vechiului Testament	Împlinite în Hristos	Mai multe
Zilele lui Noe	Alegorie a zilelor venirii Fiului Omului	Mat. 24:37-38
Noe și potopul	Un simbol („imagine”) a botezului	1 Pet. 3:20-21
Tot Vechiul Testament	Îl prefigurează pe Hristos și arată spre El	Lc. 24:27
Mielul de Paște	Simbol al jertfei substitutive a lui Hristos	In. 1:29 (cf. Gen. 22:8)
Exodul	Eliberarea din robia păcatului
Marea Roșie	Curățare, separare; botezare pentru un lider; îngropare față de viața veche	1 Cor. 10:2
Jertfele din Vechiul Testament	Simbol al morții sacrificiale a lui Hristos	Fapte 8:32-33 (cf. Is. 53)
Moise	Antemergător al lui Hristos, Cel care va conduce poporul lui Dumnezeu	Deut. 18:15?
Stânca din pustie	Hristos potolește setea noastră spirituală	1 Cor. 10:4
Moartea israeliților în pustie	Avertizare să nu poftim lucruri rele (idolatrie); să nu fim necredincioși	1 Cor. 10:6, 11; cf. Evr. 3:7-4:16
Odihna în țara promisă	Odihnă spirituală pentru poporul lui Dumnezeu	Evr. 4
Legământul Vechiului Testament	Legământul Noului Testament	Evr. 8:7-13 etc.
Jertfele de animale	Jertfa lui Hristos	Evr. 10:1-10
Îndatoririle preoțești	Hristos ca Marele nostru Preot	Evr. 10:11-18
	Intrarea marelui preot o dată pe an în locul preasfânt prefigura ispășirea lui Hristos pentru noi ca Mare Preot	Evr. 9:8-9; cf. 4:15
Cortul întâlnirii, sfânta sfintelor	Prezența lui Dumnezeu	Evr. 10:19
Pietrele templului	Casa spirituală a poporului sfânt	1 Pet. 2:4-5 și urm.
Isaia 61:1-2, rostit de Isaia cu privire la el însuși	Rostit de Isus cu privire la El Însuși	Lc. 4:18-19
Psalmi – ex. 22, 69	Profeții despre Isus	Mat. 27:46

Întrebarea #2: Autorii inspirați ai Noului Testament au înțeles pe deplin lucrurile despre care scriau?

Moises Silva arată că, și în cazul Noului Testament, destinatarii inițiali probabil că nu au înțeles semnificația deplină, așa cum putem înțelege noi astăzi:

„În procesul de determinare a semnificației unui anumit cuvânt sau a unei fraze din epistolele lui Pavel, exegeții se întreabă adesea: Cititorii inițiali ai epistolei au sesizat semnificația cutare? Adesea, o anumită interpretare este respinsă tocmai pe motivul că nu ne putem aștepta ca ei să se fi gândit la aceasta. În orice caz, probabil că toți teologii recunosc faptul că unele nuanțe mai profunde, mai subtile i-au depășit pe destinatarii inițiali ai apostolului.”¹¹

Într-adevăr, chiar și apostolul Petru a recunoscut că Pavel a scris despre „unele lucruri greu de înţeles, pe care cei neştiutori şi nestatornici le răstălmăcesc ca şi pe celelalte Scripturi, spre pierzarea lor” (2 Pet. 3:15-16). Observați avertismentul lui Petru: Nu „răstălmăciți” Scriptura, ca s-o faceți să spună ce vreți voi! El afirmă: asta fac mulți „neştiutori şi nestatornici” – răstălmăcesc textele dificile „ca şi pe celelalte Scripturi, spre pierzarea lor” (16b).

Trebuie să luăm foarte în serios avertismentul lui Petru. Atunci când ne învață semnificația Scripturii, rolul Duhului Sfânt este și acela de a ne lumina mintea ca să pricepem învățătura sa și modul în care se aplică la viața noastră astăzi (pentru ca noi să nu o împingem în trecut), însă în același timp nu avem voie să mergem dincolo de ceea ce știm din Scriptură. Să nu te gândești că, dacă unii autori biblici au scris despre lucruri pe care nu le cunoșteau, asta îți dă ție dreptul să interpretezi sau să aplici Scriptura cum vrei tu! Nu pretinde că Duhul Sfânt te-a învățat lucruri pe care Scriptura nu le spune! Acesta este pur subiectivism și abuzare a Scripturii. Noi avem voie să interpretăm și să aplicăm Scriptura doar în moduri pe care ea, prin iluminarea Duhului Sfânt, le indică.

Cred că cea mai bună abordare este următoarea:

1. Să căutăm, cât de bine putem, semnificația intenționată de autorul inspirat, așa cum destinatarii săi inițiali ar fi înțeles-o (recunoscând că nu întotdeauna vom putea cunoaște această semnificație cu certitudine absolută).

2. Apoi, să căutăm orice înțelegere extinsă, interpretare, înțeles, sau aplicație care pot veni ca rezultat al:

(a) Revelației ulterioare (nu al interpretării subiective).

(b) Înțelegerii noastre mai profunde a Scripturii, datorită lucrării Duhului Sfânt.

3. Stabilește dacă textul poate fi folosit în mod legitim ca o ilustrație evidentă, un simbol sau o alegorie, chiar dacă lucrul acesta nu apare în mod explicit în Scriptură (ex. istoria lui Iosif).

Să aplicăm această metodă la exemplul lui Iona. În primul rând, ideea teologică pe care autorul o transmite destinatarilor săi este suveranitatea lui Dumnezeu în salvare. Apoi, primim o înțelegere mai profundă din Noul Testament, conform căreia Iona a reprezentat un simbol al morții și învierii lui Hristos (cf. Mat. 12:40-41; Lc. 11:30-32) – i.e. mijlocul prin care Dumnezeu salvează, în suveranitatea Sa.

În următorul număr al acestui jurnal, vom continua să discutăm alte aspecte importante ale citirii și înțelegerii Bibliei, care vă vor ajuta în studierea și explicarea Scripturii.

Partea A II-A: Schițe De Predici

Pentru versiunea audio a acestor predici în engleză, dați click pe link-urile următoare: Link 1 - Rev. 2:8-9; Link 2 - Rev. 2:10; Link 3 - Rev. 2:10-11

Titlu: Scrisori către cele șapte biserici: Smirna – Credincios în suferință

Tema: A suferi pentru credință

Punctul #1: Isus îți cunoaște necazurile amare (8-9)

(1) Isus cunoaște amarele tale dureri fizice (9a)

(2) Isus cunoaște chinuitoarele tale presiuni financiare (9b)

(3) Isus cunoaște aprigii tăi dușmani spirituali (9c)

Punctul #2: Isus rostește cuvinte dulci de încurajare

(1) Cuvintele lui Isus de dulce încurajare se adresează temerilor noastre (10a-b)

(2) Cuvintele lui Isus de dulce încurajare întăresc credința noastră (10c)

(3) Cuvintele lui Isus de dulce încurajare întăresc speranța noastră (10d-11)

¹ Acest material este parțial adaptat după Gordon Fee și Douglas Stuart, How to Read the Bible for All Its Worth [Biblia ca literatură] (Grand Rapids: Zondervan Publishing House, 1993), 10-12, și David Dockery, “Preaching and Hermeneutics [Predicare și hermeneutică],” în Handbook of Contemporary Preaching [Manual de predicare contemporană], ed. Michael Duduit, (Nashville: B & H, 1992), 142-150.

² David L. Larsen, Telling the Old, Old Story [Povestind vechea istorie] (Grand Rapids: Kregel Publications, 1995), 79.

³ Ibid., 81.

⁴ John Stott, The Spirit, The Church, and The World [Duhul, Biserica și lumea] (Downers Grove: Intervarsity Press, 1990), 76.

⁵ John B. Polhill, Acts [Fapte], The New American Commentary, ed. David S. Dockery (Nashville: Broadman Press, 1992), 113.

⁶ Ibid., 113.

⁷ Vezi I. Howard Marshall, Acts [Fapte], Tyndale New Testament Commentaries, ed. R. V. G. Tasker (Grand Rapids: Eerdmans, 1980), 76-77.

⁸ Larsen, 85.

⁹ Larsen, 88.

¹⁰ Larsen, 88.

¹¹ Walter C. Kaiser și Moises Silva, An Introduction to Biblical Hermeneutics [Introducere în hermeneutica biblică] (Grand Rapids: Zondervan Publishing, 1990), 237-238.

The Net Pastors Journal, Rus Ed 34, Зимнее Издание 2020

Зимнее Издание 2020

Служение Института Библейского Проповедования
Усиливая Церковь через Библейскую Проповедь и Руководство

Author: Dr. Roger Pascoe, President,
Email: [email protected]

Часть I: Усиливая Изложенную Проповедь

Усиливая Библейское Толкование, Ч. 1:
“Как Читать И Понимать Библию”

Введение

Принципы чтения и понимания библии полезны для всех христиан, независимо от того, являетесь ли вы проповедником, учителем воскресной школы или тем, кто ведет изучение библии в небольшой группе, и также хотите ли вы иметь возможность толковать Писание не христианам или просто хотите улучшить свое собственное понимание библии.

Не беспокойтесь, если вам будет сложно понять эти принципы. Некоторые из них, несомненно, растянут ваше мышление, но если вы примените их, вы найдете их бесценными. Я постараюсь объяснить их так просто, как только смогу.

Наше убеждение в этом задании

При выполнении этого задания мы должны быть полностью убеждены в том, что:

1) Писание - это вдохновенное и безошибочное Слово Божье.

2) Писание представляет пропозициональную, объективную истину.

3) Писание может быть понято и применено сегодня.

Если мы не до конца убеждены в природе Писания, мы теряем время, потому что то, что мы говорим, не будет иметь силы или значимости, и мы не будем подходить к задаче с усердием и тщательностью, которых оно заслуживает и требует. Мы просто представим ориентированную на человека философию, а не вечную истину Бога.

Наша уверенность в этом задании

Хотя все мы, вероятно, время от времени разочаровываемся, пытаясь понять отрывок из Писания, пытаясь выяснить, что имел в виду автор, как его первоначальная аудитория поняла то, что он написал, и как мы должны понимать и применять это сегодня, тем не менее мы полагаемся на два мощных ресурса:

1. Мы полагаемся на служение Святого Духа

Он один может правильно осветить наше понимание. Он один может использовать то, что мы сообщаем другим, для преобразования их жизни. Мы не можем никого спасти, ни изменить чью-либо жизнь, но Святой Дух может использовать то, что он открывает нам в Божьем Слове, для достижения своих целей.

Это наша уверенность как проповедников и учителей Слова Божьего, что, хотя мы должны превосходить в толковании, быть четкими в изложении, понятны в применении и сильны в общении, тем не менее, конечный результат находится под контролем Бога через Святого Духа и Слово Бога.

Библия, как и любой другой письменный документ, часто подвергается неверному толкованию и неправильному применению, что, в свою очередь, часто приводит к конфликту между христианами. Проблема в том, что мы можем понимать, что говорят слова, но мы не обязательно понимаем предполагаемое значение автора. Это приводит к противоречивым интерпретациям и применению Писания.

Поскольку библейские авторы не дожили до нас, чтобы спросить их, что они имели в виду, нам нужны некоторые толкующие правила и руководящие принципы, чтобы помочь нам в этом задании. Я надеюсь, что, применяя хорошие принципы толкования при изучении Писания, вы сможете понять его более четко, учить ему более точно и применять его более уместно.

Несмотря на то, что меня иногда окружает очевидный диапазон толкований библейского текста, я считаю, что:

1) В каждом библейском тексте есть одно основное значение.

2) Писание может быть правильно понято посредством силы Святого Духа (1 Кор. 2: 10-16; 1 Ин. 2:20, 27), который:

а) вдохновлял авторов Писания в первую очередь (2 Петра 1:21).

б) влияет на мысли и сердце (то есть духовные «глаза») того, кто учится под руководством Духа, чтобы прийти к правильному пониманию Писания.

в) направляет нас к другим Писаниям, которые проливают свет на Писание если мы пристально смотрим.

г) использует такие средства, как грамматический анализ, принципы толкования и т. д., чтобы помочь нашему пониманию.

Пытаясь читать и изучать Библию с пониманием, наш основополагающий подход требует, чтобы мы выяснили, что говорил автор, и как древние библейские руководства (о морали, религиозных практиках и т. д.) применимы к нам сегодня.

Три Главные Задачи Библейского Толкования ¹

1. Определить точное значение отрывка (толкование)

Наша первая задача в этом процессе состоит в том, чтобы выяснить какую идею,

концепцию, учение, принцип или истину первоначальный автор намеревался донести до своей первоначальной аудитории («авторское намерение»). Вот, что нам нужно знать в первую очередь. Не то, что мы (читатели) думаем, что бы это могло значить. Не то, что это значит для современной аудитории. Не то, что это значит для меня (как будто это может означать что-то другое для кого-то другого). Не то, что это означает в нашей культуре, поскольку разные культуры отличаются по всему миру. Действительно, если бы мы полагались на современные культурные толкования, Библия означала бы много разных вещей в зависимости от того, в какой части мира вы живете.

Технический термин для этого процесса раскрытия значения отрывка - экзегезис - «толкование». Это - задача исследования и определения значения библейского текста (насколько это возможно), чтобы точно и ясно объяснить, что этот текст означает.

То, что мы делаем здесь, - это попытка раскрыть предполагаемое значение того, что имел в виду библейский автор в том виде, в котором его первоначальная аудитория поняла бы его. На этом этапе мы хотим понять не только то, что «говорит» текст, но, что еще важнее, что он «означает».

Вы, вероятно, были в ситуациях, когда кто-то что-то говорит вам, и вы отвечаете: «Что вы имеете в виду?» Или, чаще, после беседы вы думаете себе: «Что он / она имел в виду?» Вы поняли, что они «сказали» (их слова), но вы не поняли, что они «имели в виду». Возможно, было несколько возможных значений. Возможно, тон голоса или язык тела повлияли на то, что они имели в виду. Возможно, был скрытый вывод, или слова не могли быть приняты за чистую монету.

Если это вызов на современном уровне лицом к лицу, насколько больше это становится вызовом при работе с древним текстом, таким как библия? Таким образом, для наших целей обнаружение того, что означает этот отрывок, требует, чтобы наше изучение текста (слов, грамматики, синтаксиса, контекста и т. д.) заканчивалось нашим лучшим пониманием того, что имел в виду автор.

2. Применение основных принципов толкования к толкованию Писания (герменевтика)

Чтобы точно определить значение текста, нам нужен набор принципов, ведущих принципов, действий и методов, которые помогут нам понять библейский текст в соответствии с намерением первоначального автора - то есть «правильно разделить слово истины» (2 Тим. 2:15). Технический термин для этого - «герменевтика».

Так, например, если есть два или более варианта толкования библейского текста, каким образом вы решаете, какой из них не только грамматически верный, но и, скорее всего тот, что автор намеревался передать изначально? Именно здесь мы опираемся на герменевтические (то есть толкующие) принципы, которые помогают нам понять, какой из них, скорее всего, является правильным для понимания.

Возьмем в качестве примера фразу «муж одной жены» (1 Тим. 3:2 и 3:12). Что это значит? Это может означать, что старейшина или дьякон не должны быть разведенными или неженатыми, и / или что он должен быть преданным своей жене, смотря только на одну женщину. Вероятно, это были бы наиболее вероятные толкования в Северной Америке. Но это также может означать, что у старейшины или у дьякона не может быть более одной жены одновременно (то есть многоженство). Это, вероятно, наиболее вероятное толкование для обществ, где практикуется многоженство.

Даже при хороших толкующих правилах и действиях, библия все еще будет по-разному толковаться, но это не отменяет преимущества наличия таких руководящих принципов и действий.

Для нас, как студентов, проповедников и учителей Божьего слова жизненно важно, чтобы мы понимали текст, прежде чем мы его проповедовали или учили. Следуя хорошим принципам библейского толкования, мы сможем получить более полное и точное понимание текста.

Итак, в целом, есть два жизненно важных компонента для понимания, толкования и точного объяснения Библии - экзегезис и герменевтика. Экзегезис - это изучение текста с целью его понимания, толкования, объяснения и точного применения. Герменевтика - это толкующая дисциплина (система), которая предоставляет нам основу для принятия толкующих решений во время нашего толкования (например, когда существует более одного варианта перевода). Таким образом, герменевтика - это средство, а экзегезис - это конечный результат в нашей задаче определения того, что библейский текст «имел в виду» и «значит», чтобы мы могли быть верными тексту, когда мы его объясняем и применяем в нашей проповеди и учении.

3. Ликвидировать разрыв

Важную часть этого экзегетического процесса иногда называют «преодолением разрыва» между древним текстом, языком, культурой и аудиторией, с одной стороны, и современным языком, культурой и аудиторией, с другой; то есть, между тем, что текст означал тогда, и тем, что он означает сегодня (то есть его применение сегодня). Дэвид Ларсен объясняет это так: «Библейский текст оживает ... когда происходит соответствие между ситуацией, к которой обращаются библейские авторы, и ситуацией современного читателя или слушателя»²

Чтение текста исключительно с точки зрения того, что он означает, ведет к всевозможным ошибкам субъективизма. И наоборот, чтение текста исключительно с точки зрения того, что он означал, ведет к изучению древней истории, не имеющей отношения к сегодняшнему дню. Однако слово Божие «живое» и «действенное» (Евр. 4:12) и не более, чем когда его учат и проповедуют, так что слово, написанное для людей Божьих в прошлом становится высказанным словом для народа Божьего сегодня.

Следовательно, нам необходимо «преодолеть разрыв», определив, что текст значил тогда, чтобы объяснить, что он означает теперь - то есть, какое послание в этом для нас сегодня; как мы можем объяснить и применить это в контексте сегодняшнего дня?

Заключение

1. Участвуя в этих трех основных задачах, мы можем более точно определить значение текста и его современное значение.

2. Наша задача состоит из двух частей:

а) раскрыть предполагаемое значение автора - что он намеревался сообщить своей первоначальной аудитории, и как они его поняли?

б) определить основную теологическую направленность автора - какова его универсальная, постоянная теологическая точка зрения?

3. Наша герменевтическая задача - «выяснить», что означает текст, а не «решить», что он означает.³

Два Важных Герменевтических Вопроса

Вопрос 1: Знали ли авторы ветхозаветных времен о чем они писали?

В Деяниях 2: 25-31 Петр, кажется, подтверждает, что в 16-м Псалме Давид знал, что он пророчески писал о Христе. Но даже это не очевидно, потому что когда Петр говорит: «Ибо Давид говорит о нем…» (ст. 25), это не совсем значит, что Давид знал, что он писал об Иисусе, но Петр знал об этом. Фактически, все Писание говорит о Христе и указывает на Него (ср. Лк. 24:27). Как указывает Джон Стотт, давайте не будем забывать, что через учения Иисуса Его ученики (в данном случае Петр) признали бы ссылки из Вет. Завета о «помазаннике Божьем или о царе Давиде и его царском семени, которые нашли свое воплощение в Иисусе… И как только это основание будет представлено, использование Ветхого Завета, подобно Петру, в 16-го псалме все скрупулезно логично и внутренне согласованно»⁴

Кажется, чтобы лучше всего понять этот пророческий Псалом, как и многие другие, что имеют непосредственное и будущее исполнение - сразу в Давиде и, наконец, в Иисусе. Что касается немедленного исполнения, то ясно, на простом и естественном прочтении Псалма, что Давид говорил о себе. «Кажется, это была просьба псалмиста о том, чтобы Бог защитил его, и чтобы он мог избежать смерти и ада… Стих 27 - это ключ, в котором видно, что Давид выразил уверенность в том, что его не оставят в могиле, что Бог не допустит, чтобы его святой страдал от разложения»⁵ Это немедленное применение.

Что касается будущего исполнения, то, что Давид, несомненно, говорил о себе в Псалме 16: 8-11 (повторяется в Деяниях 2: 25-28), Петр пророчески обращается к Мессии, «видя в нем пророчество Давида, которое, в конечном итоге, не могло относиться к нему»⁶ Петр усиливает Псалом 16: 8-11, чтобы показать, что Давид также пророчески говорил о Христе, в котором слова Псалма полностью и окончательно поняты. Их реализация для Давида, конечно, была еще будущей, и в какой степени Давид понял это, несколько неясно.⁷

Что касается термина «святой», хотя он, безусловно, относится к Давиду, Петр считает его еще более применимым ко Христу. В ст. 29-31, Петр применяет цитату ко Христу со следующей логикой:

1. Давид давно умер: следовательно, Псалом не мог полностью и исключительно ссылаться на него (ст. 29)

2. Таким образом, по вдохновению Святого Духа Давид пророчески писал о своем потомке, который будет сидеть на его троне вечно (ст. 30; ср. 2 Цар. 7: 12-13)

3. Через воскресение Христа он один является мессианским потомком, которого Давид «предвидел», и о котором он «говорил» (ст. 31).

Я думаю, что мы можем с уверенностью сказать, что, хотя истина В.З. пророчеств очевидна для нас, она не была столь очевидной (по крайней мере, такой, как известна она нам) для авторов В.З., чьи пророческие знания были ограничены. Как сам Петр указывает на 1 Пет. 1: 10-12, В.З. пророки знали, о чем они интересовались (спасение через Мессию), но они не знали деталей (кто, как, где, когда), как мы знаем уже сейчас.

Во многих (возможно, в большинстве) случаях В.З. пророки писали больше, чем они знали. Вот несколько примеров, которые помогут вам понять это:

Видели ли они Христа как манну небесную? Нет. Но Иисус сказал, что Он был тем истинным хлебом, который сошел с небес (Ин 6:58). Поэтому, хотя они этого не знали, Он был предзнаменован тем, что они написали.
Знали ли они, что змей на шесте был прообразом Христа на кресте? Нет. Но Иисус сказал, что это так (Иоанна 3:14).
Видели ли они скинию как прообраз Н.З. духовных истин? Нет. Они видели духовные истины, но не так, как мы их знаем. Как ясно показывает автор Послания к Евреям, скиния была иллюстрацией и предзнаменованием Н.З. истин (Евр. 10: 1).
Видели ли они Иону в рыбе, как прообраз смерти и воскресения Христа? Нет. Но Иисус сказал, что это так (Мф. 12:40).
Писали ли В.З. пророки о пророческих событиях больше, чем они знали? Да. Они писали о пришествии Мессии и искуплении Им своего народа, но они не знали, кто это будет, когда он придет, и как он это свершит (ср. 1 Пет. 1: 10-12). Как мы отмечали выше, они иногда писали о своем собственном опыте, не зная, что такие переживания были почти что дубликатами тех событий, которые были бы правдивы в отношении Мессии позже (например, Пс. 21 и 68).
Фактически, все Писание указывает на Христа, как сказал Иисус: «Начиная с Моисея и всех пророков, он (Иисус) предстал пред ними во всех Писаниях в В.З. и о Себе (в Лука 24:27)

В этих случаях нам нужно различать, о чем знали библейские авторы, о чем они писали (изначальный референт), и о том, что мы знаем о их откровениях, о чем они писали (будущий референт). С нашей точки зрения, у нас есть более полное понимание того, что они написали, посредством прогрессивного откровения и законченного канона Писания. Ларсен отмечает, что «хотя наша цель - вернуться к замыслу автора, мы должны признать, что автор – человек, и он не всегда осознавал всю значимость своего собственного вдохновенного высказывания (1 Пет. 1: 10-12)».⁸

В.З. содержит великое и жизненное учение для нас сегодня, и видение в нем типов и иллюстраций, и предзнаменование Н.З. истины помогает сделать его более актуальным и значимым для нас. То, что мы должны делать осторожно, это провести различие между, с одной стороны, предполагаемым смыслом автора В.З. для аудитории того времени и, с другой стороны, большим светом (пониманием), которое мы имеем в результате наличия законченного канона писаний, и, таким образом, лучшей точки зрения. Таким образом, с нашего места в истории искупления мы видим типы и тень того, что еще не было открыто тогда.

Нам всегда нужно помнить, что библейское откровение прогрессивно. В.З. содержит семена Н.З., и Н.З. действительно раскрывает секреты В.З. Следовательно, мы обязаны видеть в В.З. то, что не было известно его авторам. Опять же, как сказал Дэвид Ларсен:

«Вне всякого сомнения, у нас есть библейски обоснованная основа для проповеди типичного значения ветхозаветных героев, учреждений и событий (ср. 1 Кор. 10:11 и послание к Евреям) ...Мы с большей свободой сталкиваемся с явными типами в Ветхом завете, как Адам, Потоп, Мелхиседек, медный змей, манна, Пасха и Иона в желудке кита, как прообраз воскресения Христа. Существуют также скрытые типы, которые следует использовать с большой осторожностью, такие как города-убежища в древнем Израиле, религиозный календарь Израиля и жизнь Иосифа как картины страданий и славы Иисуса Христа ».⁹

Из примеров, приведенных в этой цитате Ларсена, очевидно, что библейские авторы Н. Завета видели типы, иллюстрации и значения в В.З., которую авторы В. Завета не предусматривали даже, когда его писали. Взять, к примеру, видение Иезекииля о долине сухих костей (Иез. 47). Первоначальным намерением Иезекииля было описать духовное состояние Израиля и его будущую судьбу. Но, несомненно, будет справедливо применить это к духовному обновлению Божьих людей в любом возрасте.¹⁰

Можно привести много других примеров (см. таблицу ниже) В.З. персонажи, события, вещи и понятия, которые у В.З. авторов не могли быть (но они все же являются) типами, аллегориями, иллюстрациями, предзнаменованиями или представлениями в концепции Н.З. В следующей сравнительной таблице обратите внимание на Н.З ссылки, на которые мы можем положиться в Н.З. перспективе и толковании этих отрывков В.З.:

Сравнение: В.З. референт/ Н.З. использование и понимание
В.З сцена / текст	Н.З. использование / тип / ссылка / аллегория	Ссылка в Н.З.
Авраам приносит в жертву Исаака	Тип смерти христианина	нет
Исав продает свое первородство	Отдает право на первородство	Евр. 12:15-17
Иаков и Исав	Иллюстрация Божьего суверенитета	Рим. 9:10-13
Жертва Исаака	Иллюстрация жертвы Христа	нет
Медный змей	Тип Христа на кресте	Ин. 3:14
Иона в желудке кита	Захоронение Христа	МФ. 12:40
Иона проповедует	Христос проповедует	Мф. 12:41; cр. Лука 11:29
Манна в пустыне	Христос - ”хлеб жизни”	Ин. 6:32-35; 1 Кор. 10:3
Обрезание плоти	Духовное обрезание сердца	Рим. 2:28-29
Герои веры	Примеры для подражания	Евр. 11
Авраам	Пример добрых дел, веры, оправдания по вере	Евр. 11:8-11; Иак. 2:11, 23; Рим. 4:1-22
Адам	Христос, как 2-й Адам	1 Кор. 15:22, 45-49; Рим. 5:14
Давид, Иосиф	Христос	нет
Агарь и Сарра	Старый закон Моисея/Новый завет свободы от закона через Христа	Гал. 4:21-31
Дни Лота	Параллель дней до пришествия Христа	Лк. 17:28-29
Спасение Лота/ Спасение Ноя	Пример Божьего освобождения благочестивых от искушений/суда	2 Пет. 2:4-9
Пророчества В.З.	Исполнились во Христе	Разные
Дни Ноя	Аллегория дней до пришествия Сына Человеческого	Мф. 24:37-38
Ной и потоп	Тип крещения	1 Пет. 3:20-21
Все В,З. писания	Указывают на Христа	Лк 24:27
Пасхальный Агнец	Тип заместительной жертвы Христа	Ин. 1:29 (ср. Быт. 22:8)
Исход	Освобождение от рабства греха
Чермное море	Очищение, отделение, крещение одному лидеру, захоронение «старой» жизни	1 Кор. 10:2
Жертвы в В.З.	Type of Christ’s sacrificial death	Деян 8:32-33 (cр. Ис. 53)
Моисей	Предшественник Христа, тот, кто поведет Божий народ	Втор. 18:15?
Камень в пустыне	Христос утоляет нашу дух. жажду	1 Кор. 10:4
Смерть израильтян в пустыне	Предупреждение по поводу зла (идолопоклонства) и неверия	1 кор. 10:6, 11; cр. Евр. 3:7-4:16
Отдых в земле обетованной	Духовный отдых для Божьего народа	Евр. 4
В.З. завет с Богом	Н.З. завет с Богом	Евр. 8:7-13 и т.д.
Жертвы животных	Жертва Христа	Евр. 10:1-10
Обязанности священника	Христос – наш Первосвященник	Евр. 10:11-18
	Вход первосвященника раз в год в святое святых предвосхитил помазание Христа, как Первосвященника для нас	Евр. 9:8-9; cf. 4:15
Скиния, святое место	Божье присутствие	Евр. 10:19
Камни в храме	Духовный дом живых и святых людей	1 Пет. 2:4-5.
Ис. 61:1-2, Исайя говорит о себе	Иисус говорит о Себе	Лука 4:18-19
Псалмы – 21, 68	Пророчества об Иисусе	Мф. 27:46

Вопрос № 2: Знали ли Н.З. авторы полностью то, о чем они писали?

Мойсес Сильва указывает, что даже в случае с Н.З. первые читатели, вероятно, не смогли бы получить полное его понимание, которое мы можем иметь сегодня:

«В процессе определения значения конкретного слова или предложения в посланиях Павла переводчики часто задают себе вопрос: поняли ли бы первоначальные читатели такое-то значение? Нередко подобный конкретный перевод будет отклонен именно на том основании, что эти читатели не могли ожидать его появления. Вероятно, все ученые признают, что некоторые из более богатых или тонких нюансов апостола могли бы быть недоступны его первоначальной аудитории».¹¹

В самом деле, даже апостол Петр признавал, что Павел писал о «вещах, которые трудно понять, которые невежественные и неустойчивые люди искажают ради собственного уничтожения» (2 Пет. 3: 15-16). Обратите внимание на предупреждение Петра: не «искажайте» Писание, чтобы оно означало то, что вам хочется. Он говорит, что это то, что делают многие «невежды и неутвержденные люди» - искажают сложные отрывки Писания «к своему собственному уничтожению, так же, как и остальные Писания» (16б).

Нам нужно очень серьезно относиться к предупреждению Петра. Хотя роль Святого Духа в обучении нас смыслу Писания включает в себя раскрытие нашего понимания его учения и применения его к нашей жизни сегодня (чтобы мы не относили его куче мусора в истории), в то же время мы не уполномочены выходить за рамки того, что мы знаем из Писания. Не думайте, что из-за того, что некоторые библейские писатели писали о вещах, выходящих за рамки того, что они знали, это дает вам право толковать или применять Писание любым удобным для вас способом. Не утверждайте, что Святой Дух научил вас вещам, которые Писание не поддерживает. Это чистый субъективизм и злоупотребление Писанием. Мы уполномочены толковать и применять Писание только так, как указывает Писание нам посредством Святого Духа.

Я считаю, что лучший подход это:

1. Поиск значения, предназначенного первоначальным автором, как его восприняла первоначальная аудитория, чтобы она могла понять его, как можно лучше (признавая, что мы не всегда можем быть абсолютно уверены в нем).

2. Затем, чтобы найти какое-либо расширенное понимание, толкование, значение или применение, которое мы можем иметь в результате:

а) Последующее откровение (не субъективное толкование).

б) Наше более полное понимание Писания, благодаря работе Святого Духа.

3. Оцените, может ли текст на законных основаниях использоваться в качестве очевидной иллюстрации, шрифта или аллегории, даже если он не является явным для Писания (например, история Иосифа).

Возьмите Иону в качестве примера этого метода. Во-первых, богословская мысль автора к его аудитории была суверенность Бога в спасении. Тогда мы получим более полное понимание от Н.З. в том, что Иона был прообразом смерти и воскресения Христа (ср. Мф. 12: 40-41; Лк. 11: 30-32), т. е. с помощью средств, с помощью которых Бог спасает.

В следующем издании этого журнала я продолжу обсуждать другие важные аспекты чтения и понимания Библии, которые помогут вам в изучении и преподавании Писания.

Часть II: План Проповеди

Чтобы прослушать аудиоверсию этих проповедей на английском языке, нажмите на следующие ссылки: Link 1 - Rev. 2:8-9; Link 2 - Rev. 2:10; Link 3 - Rev. 2:10-11

Название: Послания семи церквям: Смирна - страдает, но верна

Тема: Страдание за вашу веру

№ 1: Иисус знает все о ваших горьких бедах (8-9)

1) Иисус знает все о ваших горьких физических страданиях (9а)

2) Иисус знает все о вашем горьком финансовом давлении (9б)

3) Иисус знает все о ваших горьких духовных противниках (9в)

№ 2: Иисус говорит слова сладкого ободрения

1) Слова сладкого ободрения Иисуса обращаются к нашим страхам (10a-б)

2) Слова сладкого ободрения Иисуса укрепляют нашу веру (10в)

3) Слова сладкого ободрения Иисуса заряжают нашу надежду (10г-11)

¹ Некоторые из этих материалов взяты у Гордона Фи и Дугласа Стюарта, «Как читать Библию за ценность, что она имеет» («Гранд-Рапидс», издательство «Зондерван», 1993), с.10–12, и Дэвида Докери, «Проповедь и герменевтика», из «Справочника современности». Проповедь, изд. Майкл Дудуит, (Нэшвилл: B & H, 1992), с. 142-150.

² Дэвид Л. Ларсен, “Рассказывая старую, старую историю” (Grand Rapids: Kregel), с. 79.

³ там же., с. 81.

⁴ Джон Стотт, Дух, Церковь и Мир (Downers Grove: Intervarsity Press, 1990), с. 76.

⁵ Джон Б. Полхилл, Акты, Новый американский комментарий, изд. Дэвид С. Докери (Nashville: Broadman Press, 1992), с. 113.

⁶ Там же с.113.

⁷ См. I. Говард Маршалл, Деяния, Тиндейл, Комментарии к Новому Завету, изд. R. V. G. Tasker (Grand Rapids: Eerdmans, 1980), с. 76-77.

⁸ Ларсен, с. 85.

⁹ Ларсен, с. 88.

¹⁰ Ларсен, с. 88.

¹¹ Уолтер Кайзер и Мойсес Сильва «Введение в библейскую герменевтику» (Grand Rapids: Zondervan Publishing, 1990), с. 237-238

Q. Is it medically safe to engage in ten days of total fasting monthly taking only water

Answer

The first thing I would say is that fasting beyond a day is quite unusual in the Bible. I’m thinking here of Moses on the mountain (Exodus 34:28; Deuteronomy 9:9, 18), and Jesus fasting during His temptation in the wilderness (Matthew 4:2; Luke 4:2).

The self-righteous Pharisee boasted of fasting twice a week.

I’m not sure what spiritual benefit there is to fasting a number of days. I assume it could be unhealthy for some folks, and thus it would be good to get a doctor’s O.K.

I am thinking about Paul’s reference in 1 Corinthians 7:5 where he warns of the danger of too long a period of deprivation. I suspect the same principle might apply to fasting with food.

Isaiah 58 has some good words regarding fasting, pertaining to what we do and why we do it in our fasting.

I hope this helps,

Blessings,

Bob Deffinbaugh

Week 4: Matthew 8:1-13; 11; 12:33-50 Luke 7; 8:19-21; 11

Sunday (Luke 7:1-17; Matthew 8:1-13)

Luke

Healing the Centurion’s Slave

7:1 After Jesus had finished teaching all this to the people, he entered Capernaum. 7:2 A centurion there had a slave who was highly regarded, but who was sick and at the point of death. 7:3 When the centurion heard about Jesus, he sent some Jewish elders to him, asking him to come and heal his slave. 7:4 When they came to Jesus, they urged him earnestly, “He is worthy to have you do this for him, 7:5 because he loves our nation, and even built our synagogue.” 7:6 So Jesus went with them. When he was not far from the house, the centurion sent friends to say to him, “Lord, do not trouble yourself, for I am not worthy to have you come under my roof. 7:7 That is why I did not presume to come to you. Instead, say the word, and my servant must be healed. 7:8 For I too am a man set under authority, with soldiers under me. I say to this one, ‘Go,’ and he goes, and to another, ‘Come,’ and he comes, and to my slave, ‘Do this,’ and he does it.” 7:9 When Jesus heard this, he was amazed at him. He turned and said to the crowd that followed him, “I tell you, not even in Israel have I found such faith!” 7:10 So when those who had been sent returned to the house, they found the slave well.

Raising a Widow’s Son

7:11 Soon afterward Jesus went to a town called Nain, and his disciples and a large crowd went with him. 7:12 As he approached the town gate, a man who had died was being carried out, the only son of his mother (who was a widow), and a large crowd from the town was with her. 7:13 When the Lord saw her, he had compassion for her and said to her, “Do not weep.” 7:14 Then he came up and touched the bier, and those who carried it stood still. He said, “Young man, I say to you, get up!” 7:15 So the dead man sat up and began to speak, and Jesus gave him back to his mother. 7:16 Fear seized them all, and they began to glorify God, saying, “A great prophet has appeared among us!” and “God has come to help his people!” 7:17 This report about Jesus circulated throughout Judea and all the surrounding country.

Matthew

Cleansing a Leper

8:1 After he came down from the mountain, large crowds followed him. 8:2 And a leper approached, and bowed low before him, saying, “Lord, if you are willing, you can make me clean.” 8:3 He stretched out his hand and touched him saying, “I am willing. Be clean!” Immediately his leprosy was cleansed. 8:4 Then Jesus said to him, “See that you do not speak to anyone, but go, show yourself to a priest, and bring the offering that Moses commanded, as a testimony to them.”

Healing the Centurion’s Servant

8:5 When he entered Capernaum, a centurion came to him asking for help: 8:6 “Lord, my servant is lying at home paralyzed, in terrible anguish.” 8:7 Jesus said to him, “I will come and heal him.” 8:8 But the centurion replied, “Lord, I am not worthy to have you come under my roof. Instead, just say the word and my servant will be healed. 8:9 For I too am a man under authority, with soldiers under me. I say to this one, ‘Go’ and he goes, and to another ‘Come’ and he comes, and to my slave ‘Do this’ and he does it.” 8:10 When Jesus heard this he was amazed and said to those who followed him, “I tell you the truth, I have not found such faith in anyone in Israel! 8:11 I tell you, many will come from the east and west to share the banquet with Abraham, Isaac, and Jacob in the kingdom of heaven, 8:12 but the sons of the kingdom will be thrown out into the outer darkness, where there will be weeping and gnashing of teeth.” 8:13 Then Jesus said to the centurion, “Go; just as you believed, it will be done for you.” And the servant was healed at that hour.

Prayer

Lord, may my faith be as informed and sure as the Centurion’s.

Scripture In Perspective

Jesus is asked by a Roman centurion, one responsible for about 100 men, to heal his favored servant. The centurion may have been a local citizen pressed into service, but was not a Jew (see Luke 7:9b). However, in this case, the Gentile centurion was sympathetic to the local Jewish culture and had an awareness of Jesus.

When Jesus is still at a distance the centurion sends word that He not trouble Himself to come all the way, but to instead “say the word, and my servant must be healed” (Luke 7:7, italics added) — he knew Jesus would merely need to give a spiritual order for this to happen, as he himself would give a military order with the anticipation and the surety that it would be obeyed. Jesus is favorably impressed by the man’s understanding of spiritual authority and his faith, as “not even in Israel have I found such faith!” (vs. 9b), in contrast to the often faithless and stubborn Jews.

Restoring life to the dead son of a woman leads a large crowd to glorify God and declare that Jesus is a “great prophet” (Luke 7:16) sent by God to help His people. Matthew adds the account of the healing of the leper, who asks Him for healing if He is willing, to which Jesus responds “I am willing. Be clean!” (8:3).

Faith In Action

Consider

Do we have as clear and compelling an understanding of the authority of Jesus, and as revealing an evidence of the indwelling Holy Spirit, as did the centurion?

Do we believe unflinchingly that Jesus has authoritative power over all creation, that He has given us access to that power through the Holy Spirit, and that He acts in powerful ways in and through us?

Reflect

Jesus did not need to physically touch the leper in order to heal him, He chose to do so to make a point: He sent the newly-healed leper to make a sacrifice (a leper was not allowed to do so) as a testimony to and as an indictment against the priests. Jesus’ higher purpose was always discipleship and evangelism.

When have you been used by God, through a healing or some provision He has made in your life, as an instrument of His discipleship or evangelism? What was the result in your life or the life of another?

Pray

Ask the Holy Spirit to reveal to you the story of His provision for or healing of you which He wants you to share.

Act

Today I will recall a miracle, great or small (other than the gift of my salvation), that God has done in my life or the life of someone with whom I am personally familiar. I will share that story with someone and celebrate with them the loving grace and power of God.

Be Specific __________________________________________________

Monday (Matthew 11:1-24; Luke 7:18-35)

Matthew

11:1 When Jesus had finished instructing his twelve disciples, he went on from there to teach and preach in their towns.

Jesus and John the Baptist

11:2 Now when John heard in prison about the deeds Christ had done, he sent his disciples to ask a question: 11:3 “Are you the one who is to come, or should we look for another?” 11:4 Jesus answered them, “Go tell John what you hear and see: 11:5 The blind see, the lame walk, lepers are cleansed, the deaf hear, the dead are raised, and the poor have good news proclaimed to them. 11:6 Blessed is anyone who takes no offense at me.”

11:7 While they were going away, Jesus began to speak to the crowd about John: “What did you go out into the wilderness to see? A reed shaken by the wind? 11:8 What did you go out to see? A man dressed in fancy clothes? Look, those who wear fancy clothes are in the homes of kings! 11:9 What did you go out to see? A prophet? Yes, I tell you, and more than a prophet. 11:10 This is the one about whom it is written:

‘Look, I am sending my messenger ahead of you, who will prepare your way before you.’

11:11 “I tell you the truth, among those born of women, no one has arisen greater than John the Baptist. Yet the one who is least in the kingdom of heaven is greater than he is. 11:12 From the days of John the Baptist until now the kingdom of heaven has suffered violence, and forceful people lay hold of it. 11:13 For all the prophets and the law prophesied until John appeared. 11:14 And if you are willing to accept it, he is Elijah, who is to come. 11:15 The one who has ears had better listen!

11:16 “To what should I compare this generation? They are like children sitting in the marketplaces who call out to one another, 11:17 ‘We played the flute for you, yet you did not dance; we wailed in mourning, yet you did not weep.’

11:18 For John came neither eating nor drinking, and they say, ‘He has a demon!’ 11:19 The Son of Man came eating and drinking, and they say, ‘Look at him, a glutton and a drunk, a friend of tax collectors and sinners!’ But wisdom is vindicated by her deeds.”

Woes on Unrepentant Cities

11:20 Then Jesus began to criticize openly the cities in which he had done many of his miracles, because they did not repent. 11:21 “Woe to you, Chorazin! Woe to you, Bethsaida! If the miracles done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. 11:22 But I tell you, it will be more bearable for Tyre and Sidon on the day of judgment than for you! 11:23 And you, Capernaum, will you be exalted to heaven? No, you will be thrown down to Hades! For if the miracles done among you had been done in Sodom, it would have continued to this day. 11:24 But I tell you, it will be more bearable for the region of Sodom on the day of judgment than for you!”

Luke

Jesus and John the Baptist

7:18 John’s disciples informed him about all these things. So John called two of his disciples 7:19 and sent them to Jesus to ask, “Are you the one who is to come, or should we look for another?” 7:20 When the men came to Jesus, they said, “John the Baptist has sent us to you to ask, ‘Are you the one who is to come, or should we look for another?’” 7:21 At that very time Jesus cured many people of diseases, sicknesses, and evil spirits, and granted sight to many who were blind. 7:22 So he answered them, “Go tell John what you have seen and heard: The blind see, the lame walk, lepers are cleansed, the deaf hear, the dead are raised, the poor have good news proclaimed to them. 7:23 Blessed is anyone who takes no offense at me.”

7:24 When John’s messengers had gone, Jesus began to speak to the crowds about John: “What did you go out into the wilderness to see? A reed shaken by the wind? 7:25 What did you go out to see? A man dressed in fancy clothes? Look, those who wear fancy clothes and live in luxury are in kings’ courts! 7:26 What did you go out to see? A prophet? Yes, I tell you, and more than a prophet. 7:27 This is the one about whom it is written, ‘Look, I am sending my messenger ahead of you, who will prepare your way before you.’ 7:28 I tell you, among those born of women no one is greater than John. Yet the one who is least in the kingdom of God is greater than he is.” 7:29 (Now all the people who heard this, even the tax collectors, acknowledged God’s justice, because they had been baptized with John’s baptism. 7:30 However, the Pharisees and the experts in religious law rejected God’s purpose for themselves, because they had not been baptized by John.)

7:31 “To what then should I compare the people of this generation, and what are they like? 7:32 They are like children sitting in the marketplace and calling out to one another, ‘We played the flute for you, yet you did not dance; we wailed in mourning, yet you did not weep.’

7:33 For John the Baptist has come eating no bread and drinking no wine, and you say, ‘He has a demon!’ 7:34 The Son of Man has come eating and drinking, and you say, ‘Look at him, a glutton and a drunk, a friend of tax collectors and sinners!’ 7:35 But wisdom is vindicated by all her children.”

Prayer

Lord, may I speak with the clarity and have the boldness of John when I have opportunity to share the Good News.

Scripture In Perspective

Jesus receives a challenge from the disciples of John the Baptist, “‘Are You the One Who is to come?’“ (Luke 7:20). Jesus responds by noting the many public healings and miracles in His ministry which are evidence of Who He is and which should assure John that He is indeed the One. And He affirms to the crowd the calling of John, “my messenger...who will prepare the way” (Luke 7:27).

Matthew notes that John was at the time in prison and had heard about “the deeds Christ had done” (11:2), which helps us in understanding the perspective and urgency of John.

Jesus criticizes and condemns the cities in which he had done “many of His miracles” (Matt. 11:20), yet they did not repent. Jesus notes that some in Tyre and Sidon, though plenty sinful, would have responded to the evidence of His ministry and repented, rendering them available for forgiveness. In contrast, Chorazin and Bethsaida had seen His miracles yet remained unrepentant — to their woe.

Faith In Action

Consider

Do we sometimes drift into doubt when under pressure, because we are not resting in the assurance that Jesus truly is the One?

Reflect

Do we recognize that an unrepentant heart makes us unavailable to blessing?

Have you been attacked by unbelievers, or confused Believers, and drifted over in to sharing their doubt? How was your faith impacted?

Pray

Ask the Holy Spirit to show you a place in your life where you drift toward doubting.

Act

Today I will deal with a place where I doubt and, instead of trusting in my own strength and wisdom, turn my eyes upon Jesus and trust in Him and His strength. I will ask someone to pray in agreement with me to purge that place of doubt from my life.

Be Specific _________________________________________________

Tuesday (Luke 7:36-50)

Jesus’ Anointing

7:36 Now one of the Pharisees asked Jesus to have dinner with him, so he went into the Pharisee’s house and took his place at the table.

7:37 Then when a woman of that town, who was a sinner, learned that Jesus was dining at the Pharisee’s house, she brought an alabaster jar of perfumed oil. 7:38 As she stood behind him at his feet, weeping, she began to wet his feet with her tears. She wiped them with her hair, kissed them, and anointed them with the perfumed oil.

7:39 Now when the Pharisee who had invited him saw this, he said to himself, “If this man were a prophet, he would know who and what kind of woman this is who is touching him, that she is a sinner.” 7:40 So Jesus answered him, “Simon, I have something to say to you.” He replied, “Say it, Teacher.”

7:41 “A certain creditor had two debtors; one owed him five hundred silver coins, and the other fifty. 7:42 When they could not pay, he canceled the debts of both. Now which of them will love him more?” 7:43 Simon answered, “I suppose the one who had the bigger debt canceled.” Jesus said to him, “You have judged rightly.”

7:44 Then, turning toward the woman, he said to Simon, “Do you see this woman? I entered your house. You gave me no water for my feet, but she has wet my feet with her tears and wiped them with her hair. 7:45 You gave me no kiss of greeting, but from the time I entered she has not stopped kissing my feet. 7:46 You did not anoint my head with oil, but she has anointed my feet with perfumed oil. 7:47 Therefore I tell you, her sins, which were many, are forgiven, thus she loved much; but the one who is forgiven little loves little.” 7:48 Then Jesus said to her, “Your sins are forgiven.”

7:49 But those who were at the table with him began to say among themselves, “Who is this, who even forgives sins?” 7:50 He said to the woman, “Your faith has saved you; go in peace.”

Prayer

Lord, when we are saved we acknowledge that our lives have been filled with hopelessly-condemning sin before a holy God; we surrender all, even our very lives as we repent and accept Your forgiveness and reconciliation. May I remember to be humble as I daily acknowledge my grateful service and reverent honor owed to You.

Summary and Commentary

Jesus accepted the invitation of the Pharisee in order to create a teachable moment.

The Pharisee, more interested in challenging the authority of Jesus, perhaps seeking an occasion to mock him during the meal, or perhaps to borrow some of his popularity with the people, neglected the common courtesy of “water for my feet”, the traditional welcoming “kiss of greeting”, or the act of honor, respect, or symbol of peace to “anoint my head with oil”. [Note: Some render the oil as a “brightening” of the face, whereas a dry and dusty appearance would appear less 'royal', in this case apparently intentionally neglected by the Pharisee for Jesus.]

In contrast “the woman of that town” (a euphemism for a prostitute) “wet my feet with her tears and wiped them with her hair”, “from the time I entered she has not stopped kissing my feet”, “anointed my feet with perfumed oil”. [Note: The NET translator's notes observe that an Alabaster jar implied very valuable oil, something not sacrificed lightly by a woman so desperate for income to survive that she sold her body. It's worthy of consideration that she may even have been a wife carelessly discarded by a a man respected by the Pharisee, due to his socio-economic standing, for another woman and for no Biblical cause – merely selfish lust. Such a woman would have had few if any other means of survival in that culture.]

Just as Nathan challenged David with an interactive illustration to draw-out his sense of correct and incorrect, just and unjust, right and wrong, Jesus challenged the Pharisee – and drew-out his response that the one with the greater debt would be the one with the greater gratefulness for forgiveness.

The Pharisee missed the point, though given his education in Biblical teaching he should not have, that all were in need of forgiveness – including himself.

When Jesus forgave her of her sin, because she was clearly repentant and clearly humble – and she clearly understood Who He was, the Pharisee in his other guests were troubled.

Interaction

Consider

There has been no time since the Fall that every human did not require forgiveness in order to be reconciled with God.

Discuss

With the business of our lives, and the rituals of our religious exercises, do we wash the feet of Jesus with our humility, demonstrate our returned-affection for Him though service, and give to Him the anointing of our surrendered lives?

Reflect

One might wonder if the woman readily accessed the Pharisee's residence merely because of the open nature of the design of homes, or because - in her line of business - she was also used to visiting someone in his home.

When have you received or given acts of courtesy, peace, and welcome to a visitor to your home? Perhaps done in a way that is unique to a certain sub-culture. What did that look like?

Faith In Action

Pray

Ask the Holy Spirit to show you how you might wash the feet of Jesus with your humility, demonstrate your returned-affection for Him though service, and give to Him the anointing of your surrendered life.

Act

Today I will follow in the way that the Holy Spirit leads, perhaps asking a fellow believer to join me, and together celebrate the joy of our worship in action.

Be Specific ____________________________________________________

Wednesday (Matthew 12:33-50; Luke 8:19-21)

Matthew

Trees and Their Fruit

12:33 “Make a tree good and its fruit will be good, or make a tree bad and its fruit will be bad, for a tree is known by its fruit. 12:34 Offspring of vipers! How are you able to say anything good, since you are evil? For the mouth speaks from what fills the heart. 12:35 The good person brings good things out of his good treasury, and the evil person brings evil things out of his evil treasury. 12:36 I tell you that on the day of judgment, people will give an account for every worthless word they speak. 12:37 For by your words you will be justified, and by your words you will be condemned.”

The Sign of Jonah

12:38 Then some of the experts in the law along with some Pharisees answered him, “Teacher, we want to see a sign from you.” 12:39 But he answered them, “An evil and adulterous generation asks for a sign, but no sign will be given to it except the sign of the prophet Jonah. 12:40 For just as Jonah was in the belly of the huge fish for three days and three nights, so the Son of Man will be in the heart of the earth for three days and three nights. 12:41 The people of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them – and now, something greater than Jonah is here! 12:42 The queen of the South will rise up at the judgment with this generation and condemn it, because she came from the ends of the earth to hear the wisdom of Solomon – and now, something greater than Solomon is here!

The Return of the Unclean Spirit

12:43 “When an unclean spirit goes out of a person, it passes through waterless places looking for rest but does not find it. 12:44 Then it says, ‘I will return to the home I left.’ When it returns, it finds the house empty, swept clean, and put in order. 12:45 Then it goes and brings with it seven other spirits more evil than itself, and they go in and live there, so the last state of that person is worse than the first. It will be that way for this evil generation as well!”

Jesus’ True Family

12:46 While Jesus was still speaking to the crowds, his mother and brothers came and stood outside, asking to speak to him. 12:47 Someone told him, “Look, your mother and your brothers are standing outside wanting to speak to you.” 12:48 To the one who had said this, Jesus replied, “Who is my mother and who are my brothers?” 12:49 And pointing toward his disciples he said, “Here are my mother and my brothers! 12:50 For whoever does the will of my Father in heaven is my brother and sister and mother.”

Luke

Jesus’ True Family

8:19 Now Jesus’ mother and his brothers came to him, but they could not get near him because of the crowd. 8:20 So he was told, “Your mother and your brothers are standing outside, wanting to see you.” 8:21 But he replied to them, “My mother and my brothers are those who hear the word of God and do it.”

Prayer

Lord, may we remember that fellow Believers are our true family, because they partner with us, in relationships superseding that of mere blood relations, to do Your work.

Scripture In Perspective

Jesus challenges that “the mouth speaks from what fills the heart” (Matt. 12:34) and declares that if our heart is evil then so will be our words, no matter how righteous-sounding we try to make them.

Jonah preached repentance and Nineveh repented. The queen of Sheba (see I Kings 10:1-3) sought truth and found it in the wisdom of Solomon. But “an evil and adulterous generation” (12:39) demands signs and are unrepentant, even though the Messiah has been shown to them. Jesus tells the Pharisees seeking a sign “something greater than Jonah is here!” (Matt. 12:41) and “something greater than Solomon is here!” (vs. 42).

Jesus cautions that merely ridding oneself of the presence, practice, or influence of evil does not prevent evil spirits from returning to fill the void; indeed, it may lead to evil returning with “seven other spirits more evil than itself” (Matt. 12:45). [“The key to the example appears to be that no one else has been invited in to dwell” (NET sn).] One must not only empty oneself of the world, but fill oneself with the Holy Spirit — by way of genuine surrender to the Lordship of Christ.]

The family of Jesus arrives while He is doing ministry, and someone suggests that He greet them — to which He replies that His family is defined by “whoever does the will of my Father in Heaven” (Matt. 12:50). Luke clarifies who is our family, saying they are those “who hear the word of God and do it” (8:21).

Faith In Action

Consider

Do we contemplate the condition of our heart before we open our mouths? Are we repentant when confronted and convicted by God? Or are we rebellious, resistant, and resentful?

Do we keep one foot in the world and the other in the kingdom and, in doing so, prevent the Holy Spirit from dwelling in us, which leaves us open to the Enemy’s attacks?

Reflect

Does our obedience stand as evidence that we hear the word of God and do it and that we are in the family of Christ?

Have you discovered yourself failing to use the things of Christ to fill the emptied places in your life — places once filled with the things of the world you left behind — which led to these places being flooded with more spiritual garbage than before! How did you counteract?

Pray

Ask the Holy Spirit to show you the way to greater spiritual maturity, no matter the cost.

Act

Today I choose to focus on and be encouraged by one place in my life where the words of my mouth rightly show evidence of a heart seeking righteousness. I will ask another to pray in agreement that I allow the Holy Spirit to lead me to greater spiritual maturity, so that I will be a more intentional witness to God’s presence in my life.

Be Specific ________________________________________________

Thursday (Luke 11:1-36)

Instructions on Prayer

11:1 Now Jesus was praying in a certain place. When he stopped, one of his disciples said to him, “Lord, teach us to pray, just as John taught his disciples.” 11:2 So he said to them, “When you pray, say:

Father, may your name be honored; may your kingdom come.

11:3 Give us each day our daily bread,

11:4 and forgive us our sins, for we also forgive everyone who sins against us.

And do not lead us into temptation.”

11:5 Then he said to them, “Suppose one of you has a friend, and you go to him at midnight and say to him, ‘Friend, lend me three loaves of bread, 11:6 because a friend of mine has stopped here while on a journey, and I have nothing to set before him.’ 11:7 Then he will reply from inside, ‘Do not bother me. The door is already shut, and my children and I are in bed. I cannot get up and give you anything.’ 11:8 I tell you, even though the man inside will not get up and give him anything because he is his friend, yet because of the first man’s sheer persistence he will get up and give him whatever he needs.

11:9 “So I tell you: Ask, and it will be given to you; seek, and you will find; knock, and the door will be opened for you. 11:10 For everyone who asks receives, and the one who seeks finds, and to the one who knocks, the door will be opened. 11:11 What father among you, if your son asks for a fish, will give him a snake instead of a fish? 11:12 Or if he asks for an egg, will give him a scorpion? 11:13 If you then, although you are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him!”

Jesus and Beelzebul

11:14 Now he was casting out a demon that was mute. When the demon had gone out, the man who had been mute began to speak, and the crowds were amazed. 11:15 But some of them said, “By the power of Beelzebul, the ruler of demons, he casts out demons.” 11:16 Others, to test him, began asking for a sign from heaven. 11:17 But Jesus, realizing their thoughts, said to them, “Every kingdom divided against itself is destroyed, and a divided household falls. 11:18 So if Satan too is divided against himself, how will his kingdom stand? I ask you this because you claim that I cast out demons by Beelzebul. 11:19 Now if I cast out demons by Beelzebul, by whom do your sons cast them out? Therefore they will be your judges. 11:20 But if I cast out demons by the finger of God, then the kingdom of God has already overtaken you. 11:21 When a strong man, fully armed, guards his own palace, his possessions are safe. 11:22 But when a stronger man attacks and conquers him, he takes away the first man’s armor on which the man relied and divides up his plunder. 11:23 Whoever is not with me is against me, and whoever does not gather with me scatters.

Response to Jesus’ Work

11:24 “When an unclean spirit goes out of a person, it passes through waterless places looking for rest but not finding any. Then it says, ‘I will return to the home I left.’ 11:25 When it returns, it finds the house swept clean and put in order. 11:26 Then it goes and brings seven other spirits more evil than itself, and they go in and live there, so the last state of that person is worse than the first.”

11:27 As he said these things, a woman in the crowd spoke out to him, “Blessed is the womb that bore you and the breasts at which you nursed!” 11:28 But he replied, “Blessed rather are those who hear the word of God and obey it!”

The Sign of Jonah

11:29 As the crowds were increasing, Jesus began to say, “This generation is a wicked generation; it looks for a sign, but no sign will be given to it except the sign of Jonah. 11:30 For just as Jonah became a sign to the people of Nineveh, so the Son of Man will be a sign to this generation. 11:31 The queen of the South will rise up at the judgment with the people of this generation and condemn them, because she came from the ends of the earth to hear the wisdom of Solomon – and now, something greater than Solomon is here! 11:32 The people of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them – and now, something greater than Jonah is here!

Internal Light

11:33 “No one after lighting a lamp puts it in a hidden place or under a basket, but on a lampstand, so that those who come in can see the light. 11:34 Your eye is the lamp of your body. When your eye is healthy, your whole body is full of light, but when it is diseased, your body is full of darkness. 11:35 Therefore see to it that the light in you is not darkness. 11:36 If then your whole body is full of light, with no part in the dark, it will be as full of light as when the light of a lamp shines on you.”

Prayer

Lord, may I not be found wasting my influence on others by hiding my fellowship with You as if under a basket, but rather sharing my relationship with You so Your light will shine on others.

Scripture In Perspective

Jesus offers, by way of example, what has come to be known as the Lord’s prayer when His disciples ask Him, “Lord, teach us to pray” (Luke 11:1). Jesus intends it as a guideline for personal prayer, not as a ritualized chant to be recited en masse during organized worship.

The key elements of Jesus’ guidelines for prayer are:

May Your name be honored. This lays-claims to an intimate relationship with the Lord God, joined with honoring and glorifying Him.

May Your Kingdom come. We are expected to long for the return of Christ — this requires true separation from the world and actively longing for Heaven, the place of perfect righteousness.

Give us each day our daily bread. Daily bread is the food of Christ — His teaching, love, provision — which sustains us day to day. We are asking Him to give us each day what we need for the day.

Forgive us our sins. Forgiveness of sin first requires that we ask for forgiveness — after which, God promises to act.

We also forgive everyone who sins against us. Translated from the Greek, “who is indebted to us,” (see Matt. 6:12) this not only speaks of the sin of violation against personal boundaries, but also speaks of people in social circumstances who are indebted to one another for favors done and needs met.

In response to favors done or needs which have been met, we are only obliged to show gratitude — although one may feel they have further obligation, and the other may have an unjust sense that they are owed something in return.

Feeling resentment against others for not doing something for us and feeling owed by others for what we have done for them are mutual sins which require forgiveness from God so that He may forgive us — “if you do not forgive others, your Father will not forgive you your sins” (Matt. 6:15).

Do not lead us into temptation. This does not suggest that God causes temptation, but is “a rhetorical way to ask for His protection from sin,” (NET sn). The equally-acceptable translation, “into a time of testing,” removes any hint that God might be the author or promoter of sin — sin always begins with us allowing a test to become a temptation.

Jesus challenges us to understand that God wants us to call upon Him with “sheer persistence” (Luke 11:8), humbly and submissively pleading for Him to meet the need which we have no hope of meeting ourselves.

To the charge that He casts out demons because He is “the ruler of demons” (Luke 11:15), Jesus reminds that we must be “fully armed” (vs. 21) — by implication, with the same armor He used in the desert, the Word of God (see Luke 4:1-13).

We are not to imagine there is a middle ground — Jesus tells us that one is either with Him or against Him: “Whoever does not gather with Me scatters” (Luke 11:23).

Jesus tells us to be certain that His light shines from us and that we not put it “under a basket” (Luke 11:33). We need to be intentional about sharing His light for others to see.

Faith In Action

Consider

Are we obedient, as was Jesus in the desert, in resisting the Devil? Or do we fail, as did David and Bathsheba, causing what was a test to become a temptation?

Do we honor God in all that we say and do? Do we accept His forgiveness and new teaching daily? Do we confess our sins to God, repent of them, and seek (and accept) His forgiveness? Do we hold grudges and obligations against others? Do we avoid the places where God allows us to be tested?

Reflect

Do we call upon Jesus daily for our daily bread, His filling us with the Holy Spirit and teaching us through the Word? Do we accept the reality that there is no middle ground to stand on between Jesus’ firm foundation of Truth and Satan’s quicksand of deceit?

What does a personal inventory reveal to you about things in your heart: Are there things that you do not want seen in the light? What should you change in your life to be sure you are sharing Jesus’ light with others, not contributing to the darkness?

Pray

Ask the Holy Spirit to lead you to greater maturity, after first confessing and then repenting (turning away from) the places where you know you have fallen short.

Act

Today I choose to celebrate where the Holy Spirit has led me to greater maturity and to confess and repent where I find I fall short. I will tell someone about Jesus (in person or by e-mail, text, telephone) and show them Jesus in me by a change in my attitude or priorities.

Be Specific __________________________________________________

Friday (Luke 11:37-54)

Rebuking the Pharisees and Experts in the Law

11:37 As he spoke, a Pharisee invited Jesus to have a meal with him, so he went in and took his place at the table. 11:38 The Pharisee was astonished when he saw that Jesus did not first wash his hands before the meal. 11:39 But the Lord said to him, “Now you Pharisees clean the outside of the cup and the plate, but inside you are full of greed and wickedness. 11:40 You fools! Didn’t the one who made the outside make the inside as well? 11:41 But give from your heart to those in need, and then everything will be clean for you.

11:42 “But woe to you Pharisees! You give a tenth of your mint, rue, and every herb, yet you neglect justice and love for God! But you should have done these things without neglecting the others. 11:43 Woe to you Pharisees! You love the best seats in the synagogues and elaborate greetings in the marketplaces! 11:44 Woe to you! You are like unmarked graves, and people walk over them without realizing it!”

11:45 One of the experts in religious law answered him, “Teacher, when you say these things you insult us too.” 11:46 But Jesus replied, “Woe to you experts in religious law as well! You load people down with burdens difficult to bear, yet you yourselves refuse to touch the burdens with even one of your fingers! 11:47 Woe to you! You build the tombs of the prophets whom your ancestors killed. 11:48 So you testify that you approve of the deeds of your ancestors, because they killed the prophets and you build their tombs! 11:49 For this reason also the wisdom of God said, ‘I will send them prophets and apostles, some of whom they will kill and persecute,’ 11:50 so that this generation may be held accountable for the blood of all the prophets that has been shed since the beginning of the world, 11:51 from the blood of Abel to the blood of Zechariah, who was killed between the altar and the sanctuary. Yes, I tell you, it will be charged against this generation. 11:52 Woe to you experts in religious law! You have taken away the key to knowledge! You did not go in yourselves, and you hindered those who were going in.”

11:53 When he went out from there, the experts in the law and the Pharisees began to oppose him bitterly, and to ask him hostile questions about many things, 11:54 plotting against him, to catch him in something he might say.

Prayer

Lord, may I respectfully challenge anyone who asserts a role of authority in Your family and yet misrepresents Your Word.

Scripture In Perspective

Jesus unleashes a full assault on the religious authorities, for their obsession with tradition over truth, when He says, “you are like unmarked graves, and people walk over them without realizing it!” (Luke 11:44). He is throwing one of their silly superstitions back at them (the folly of walking on graves) to make a point: The religious authorities are having a bad effect on people who are fundamentally unaware of where they are walking.

Luke reports the unrepentant reaction of the religious authorities, who instead “began to oppose Him bitterly” (11:53) and try to find a way to catch Him in a wrong act or word.

Faith In Action

Consider

Are we also guilty of elevating tradition to the level of Biblical truth, perhaps in guilt-driven rituals or other things that we believe, say, or do which lack Biblical support?

Are we chastised to think that we may be teaching, by way of example, others to act and think in ways that are not Biblical?

Reflect

Are we fearful of criticism or consequences and therefore avoid speaking the truth in love?

Have you heard bad teaching and spoken up? What was the result?

Pray

Ask the Holy Spirit to reveal to you where you need to get in-line with the Bible’s teaching and direction.

Act

Today I choose to discern where in my life an action, belief, habit, ritual, or tradition is motivated by something less than the higher calling of God and if it is possible that someone might emulate me or draw some conclusion about Jesus that is not Biblical when they observe me in that place. I will ask for and accept God’s forgiveness, and accept the power of the Holy Spirit to alter that in my life.

Be Specific ____________________________________________

Saturday (Matthew 11:25-30)

Jesus’ Invitation

11:25 At that time Jesus said, “I praise you, Father, Lord of heaven and earth, because you have hidden these things from the wise and intelligent, and revealed them to little children. 11:26 Yes, Father, for this was your gracious will. 11:27 All things have been handed over to me by my Father. No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son decides to reveal him.

11:28 Come to me, all you who are weary and burdened, and I will give you rest. 11:29 Take my yoke on you and learn from me, because I am gentle and humble in heart, and you will find rest for your souls. 11:30 For my yoke is easy to bear, and my load is not hard to carry.”

Prayer

Lord, Your yoke is easy to bear, because it is made with Love and Truth, and You give me rest along the way.

Scripture In Perspective

The “wise and intelligent” (Matthew 11:25) Jesus speaks of are the businessmen and religious leaders whom He chastises for being wise in their own eyes, intelligent in their collection of knowledge, yet lacking in the God-enabled understanding needed to make them truly wise.

Jesus praises God His Father in Heaven for the ministry He has brought to Earth through His Son. He then compares the “rest for their souls” (Matthew 11:29) which He offers His people to the terrible religious burdens the religious leaders create and impose on them.

Faith In Action

Consider

Have we celebrated the gift of Christ with sincere praise?

Do we recognize the terrible weight of the world making us weary and burdened, and do we allow Jesus to remove or share it with us?

Reflect

How different are we from the wise and intelligent whom Jesus chastised? Are we also sometimes wise in our own eyes and intelligent in collecting knowledge, yet unwilling to humble ourselves and gain the understanding from God needed to make us truly wise?

When have you recognized that following God more closely, listening to and obeying the Word, has resulted in His light yoke replacing the world’s heavy yolk?

Pray

Ask the Holy Spirit to reveal to you where you feel weary and burdened because you are trying to handle a worldly challenge in your own strength.

Act

Today I choose to salute a saint by speaking words of praise and encouragement, serve an unbeliever, or sing a song of praise to God for my salvation. I will allow the Holy Spirit to be my comfort and strength in one area where I feel weary and burdened because I have tried to handle a worldly challenge in my own strength.

Be Specific ____________________________________________

All Bible text is from the NET unless otherwise indicated - http://bible.org

Note 1: These Studies often rely upon the guidance of the NET Translators from their associated notes. Careful attention has been given to cite that source where it has been quoted directly or closely paraphrased. Feedback is encouraged where credit has not been sufficiently assigned.

Note 2: When NET text is quoted in commentary and discussion all pronouns referring to God are capitalized, though they are lower-case in the original NET text.

Commentary text is from David M. Colburn, D.Min. unless otherwise noted.

Copyright © 2012 by David M. Colburn. This is a BibleSeven Study –”The Chronological Gospels” – “Week 4 of 12” - prepared by David M. Colburn and edited for bible.org in June of 2012. This text may be used for non-profit educational purposes only, with credit; all other usage requires prior written consent of the author.

69. Perspective, Personal Ambition, and Prophecy (Luke 22:24-38)

24 Also a dispute arose among them as to which of them was considered to be greatest. 25 Jesus said to them, “The kings of the Gentiles lord it over them; and those who exercise authority over them call themselves Benefactors. 26 But you are not to be like that. Instead, the greatest among you should be like the youngest, and the one who rules like the one who serves. 27 For who is greater, the one who is at the table or the one who serves? Is it not the one who is at the table? But I am among you as one who serves. 28 You are those who have stood by me in my trials. 29 And I confer on you a kingdom, just as my Father conferred one on me, 30 so that you may eat and drink at my table in my kingdom and sit on thrones, judging the twelve tribes of Israel.

31 “Simon, Simon, Satan has asked to sift you as wheat. 32 But I have prayed for you, Simon, that your faith may not fail. And when you have turned back, strengthen your brothers.” 33 But he replied, “Lord, I am ready to go with you to prison and to death.” 34 Jesus answered, “I tell you, Peter, before the rooster crows today, you will deny three times that you know me.” 35 Then Jesus asked them, “When I sent you without purse, bag or sandals, did you lack anything?” “Nothing,” they answered. 36 He said to them, “But now if you have a purse, take it, and also a bag; and if you don’t have a sword, sell your cloak and buy one. 37 It is written: ‘And he was numbered with the transgressors’; and I tell you that this must be fulfilled in me. Yes, what is written about me is reaching its fulfillment.” 38 The disciples said, “See, Lord, here are two swords.” “That is enough,” he replied.

Introduction

Fred Smith, a friend of mine, once said to me, “John Calvin would have made an excellent golfer.” He waited for a response. I bit, and he explained. “You see,” Fred quipped, “John Calvin taught that everything that comes naturally is the wrong thing to do. In golfing, you never do the thing that feels right.” I have played just enough golf to believe that Fred was right. Likewise, in skiing, when one seems to be losing control and gaining speed going down hill, the way to solve the problem is to lean forward. But the natural inclination is to lean back, gain speed, and lose the ability to steer the skis.

Calvin, if indeed he taught as Fred claims, was right too. How often the natural thing to do is the wrong thing, at least when it comes to the Christian life. In many, many, areas of life, if we asked ourselves how we would naturally handle a certain situation or accomplish a particular goal, and then do the opposite, we would be right, biblically speaking. Jesus taught that the meek will inherit the earth, that the mourners will rejoice, that one gains his life by losing it, and that one acquires wealth by giving it away. Jesus’ way of doing things is very often the opposite of the way we would think things should be done. For this reason Donald Kraybill entitled his book on this subject, The Upside-Down Kingdom.⁹²

Our text consists of three major sections. In verses 24-30, Luke gives an account of a dispute between the disciples as to who was regarded as the greatest, and Jesus’ words of correction and instruction. In verses 31-34, Jesus informed Peter of his three-fold denial, which was soon to occur; but He did so in such a way as to give Peter encouragement and hope after he failed. In the last paragraph, verses 35-38, we come to one of the most difficult texts in the gospels, one which has caused Bible students to scratch their heads.

Remember as we approach these three paragraphs that these are the last words of instruction Jesus gave to His disciples, at least as Luke’s account in concerned. These are very important words, indeed, words that had great meaning for the disciples, and words which contain important lessons for us as well. It is not just the disciples of days gone by who have a problem of sinful personal ambition and who reflect an ungodly and destructive spirit of competition. When we look at the Corinthian church, we find this problem of self-assertion and status-seeking was still one of the major hindrances to the unity and ministry of the New Testament church. In his epistle to the Philippians, Paul wrote that of all those whom he might have sent, those who were both saints and ministers (of a kind), he had only one man who was not self-seeking, and that man was Timothy. All the rest “seek after their own interests” (Philippians 2:21), Paul said. If we but look about the church today, we see that power struggles, ambition, and self-seeking are everywhere—everywhere. Jesus has the answer to this problem, and Luke has recorded the answer in our text. Let us listen well to our Lord, for His words are desperately needed today.

The Setting

Long before, Jesus had set His face toward Jerusalem, where He was to be rejected by the religious leaders and the nation, and where He would be crucified by Roman hands. Jesus has come to Jerusalem, where He made His entrance, to be received by many, but not by the leaders of the nation, and not really by most Jerusalemites. Jesus cleansed the temple, driving out the money-changers, arriving there early in the morning, and then leaving in the evening, to camp out (it would seem) on the Mount of Olives. The Jews sought to publicly challenge and embarrass Jesus, to challenge His authority, and to entrap Him in His words, but this plan failed miserably. They also sought to infiltrate His ranks, in order to obtain inside information which would enable them to arrest Him privately and to put Him to death out of the sight of the crowds, who still favored Him.

But it was through none of these efforts that their plans to destroy Jesus were realized. It was one of Jesus’ own followers who volunteered to turn Jesus over to them conveniently when the opportunity arose, for a price. The actual betrayal is coming quickly, but not yet. Jesus has gathered with His disciples to observe the Passover meal. At the meal table, Jesus has much to teach the disciples, for this is His last opportunity to speak to them before He is separated from them by His arrest, trial, and crucifixion. It seems to be sometime during the meal that the dispute broke out among the disciples, a dispute which provides the occasion for further instruction and admonition by our Lord. This is the setting for our entire section of Scripture.

The Dispute
(9:24)

24 Also a dispute arose among them as to which [one] of them was considered [regarded, NASB] to be greatest.

It is impossible to determine from Luke’s account whether the dispute arose before the washing of the disciples’ feet (John 13) or after. It would seem most likely that it arose before, perhaps in connection with the disciples’ eager rush to find the best seats at the table. Where one sat at a meal table in that part of the world indicated how important he was (cf. Luke 14:7-11; Matthew 23:6). It would seem that as the disciples entered the upper room where they were to partake of the Passover Lamb, they rushed past the basin where a slave would normally have washed the feet of the guests (and where no slave was present), in order to gain the best seats. Perhaps the disciples argued because those who thought themselves to be the greatest lost out in the race for the chief seats. Peter, who may have been the oldest, and thus a likely candidate for “first chair,” seems to have been more removed from Jesus than John who was reclining on Jesus’ breast and who also may have been the youngest (cf. John 13:23-25). If this were the case, then Jesus’ washing of the disciples’ feet was indeed a timely lesson. This act would certainly exemplify our Lord’s claim to be among them as “one who serves” (Luke 22:27).

But why the great concern about where one sat at the dinner table, about who was regarded as the greatest? I think the answer is quite simple: the disciples seemed to think that whoever was the greatest at the time the kingdom was inaugurated would also be the greatest in the kingdom. It is much like those who want to purchase tickets for the finest seats at the Super Bowl, tickets which are in very limited quantities and in great demand. They will go through great efforts and sacrifices to wait in line for hours to be at the head of the line when the ticket office opens.

When I lived in Washington State, one of my favorite sports events was the Gold Cup unlimited hydroplane races sometimes held on Lake Washington. These boats would be out on the lake some time before the starting gun went off. In fact, there was a one minute gun which was fired to serve notice that in exactly one minute, the starting gun was to be fired. While the boats would be in various places before the one minute gun went off, they would all congregate in the same general area, and then, with each driver carefully watching his speed, his position, and the one minute clock in the cockpit, the boats would all race down the lake, passing under the Lake Washington bridge at 160 miles per hour, hoping to cross the line first, a split second after the starting gun was fired.

Every driver knew his chances of winning the race were far better if he began the race in front of all the others. If he were not first, the driver would have to constantly fight the wake of the boat or boats ahead of him, rather than run on relatively smooth water. The boat would also be caught in the rooster tail of water shooting high into the air behind the lead boats. The rooster tail threatened to literally drown out the engine of the boat behind. To start first meant a good chance of staying in front all the way through the race. I believe this was the way the disciples felt about where they were seated at the Passover Celebration, as well as the way they felt about who among them was regarded as the greatest. It is my assumption that the disciples did not consider how Christ regarded them, but rather they debated as to their ratings with the masses. It was not the reality of who was the greatest which was the concern of the disciples, but only the perception of it. Their standing before men seems to be the issue.

Ironically, but not accidentally I think, Luke places his account of this dispute among the disciples concerning who was regarded as the greatest immediately after the verse in which we are told the disciples were discussing who it was among them who might be the betrayer of whom Jesus had just spoken. It is as though the disciples were more interested in their own greatness than in identifying who among them was the traitor. There is little time to look for traitors when one is disputing about his greatness.

I do not know just how “civil” or “subtle” this debate was. Among many, the struggle for position and power can be very polite, very orderly, and very underhanded. Here, I am inclined to see the disciples as more frank and not so subtle. Remember that James and John were known as the “sons of thunder.” These fellows were the kind who could have come to blows over such matters, at least before they met the Master.

We should not move on without also pointing out that this dispute over who was perceived to be the greatest did not erupt here for the first time. It seems to have been the cause for debate frequently among the 12. In Luke chapter 9 (verse 46), after the transfiguration of our Lord and the successful sending out of the 12, the disciples argued about who might be the greatest. Often, it would seem, the disciples’ discussion about their greatness came in the context of Jesus’ disclosure of His rejection, suffering, and death (cf. Mark 9:31-34).

Jesus’ Correction of
the Disciples’ Competitiveness
(22:25-30)

25 Jesus said to them, “The kings of the Gentiles lord it over them; and those who exercise authority over them call themselves Benefactors. 26 But you are not to be like that. Instead, the greatest among you should be like the youngest, and the one who rules like the one who serves.

27 For who is greater, the one who is at the table or the one who serves? Is it not the one who is at the table? But I am among you as one who serves. 28 You are those who have stood by me in my trials. 29 And I confer on you a kingdom, just as my Father conferred one on me, 30 so that you may eat and drink at my table in my kingdom and sit on thrones, judging the twelve tribes of Israel.

Jesus began by contrasting what we might call “Christian greatness” with “Gentile greatness.” In verses 25 and 26, Jesus contrasted the conduct of “great Gentiles” with that of “great disciples.”⁹³ The Gentile kings “use” their greatness; they let others know they have it; they flaunt it. Gentile kings do not simply lead; they dictate and dominate; they “lord it over” others. This dictatorial rule seems to be justified, in their minds at least, by their claim to be “Benefactors.” They had themselves called by the title, “a doer of good,” and thus their being a “public servant,” a doer of good for the people seems to have justified their abuse of power. We hear of men who justify the abuse of power by labor union leaders on the same premise. “I don’t care if there is corruption and graft in the leadership. They have done a lot of good for me.”

How different the disciple of Jesus must be. Jesus does not here argue against greatness. He accepts the fact that some men are great, greater than others. All are not equal. The issue here is not whether some saints should be greater than others, but rather how they use their greatness. Jesus said the first characteristic which should mark the great Christian is that they don’t use their position. While they may be the greatest, they are not to act like it, or to demand they be treated like it. They are to be like the youngest; they are to regard themselves and act like the one who has the least power. (Many of us know how “bossy” older brothers or sisters can get, and how they think they can tell younger siblings what to do.) They would thus speak gently, when they could get away with being harsh and severe. They will not seek to force others to serve them. Instead, they will be characterized by servanthood. They will use their position and their power as a platform of service. The benefits which they could claim for themselves they will pass along to others. In short, Jesus taught His disciples that they should manifest greatness in exactly the opposite way the Gentiles do. They should live in an “upside-down” kingdom.

If verses 25 and 26 contrast the conduct of the great Gentiles and great Christians, verses 27-30 tell us the reasons why this should be so. If verses 25 and 26 contrast the manifestations of greatness (between the disciples and the heathen), then verses 27-30 contain the motivation and the means of true greatness, that greatness which characterizes Christ, His disciples, and the nature of the kingdom of God.

The disciples were not to pattern their lives after the heathen, but rather after their Master. The greatest, Jesus pointed out, was the one who sat at the table—who was served—while the one who stood, the servant, was the lowest. There was no argument that Jesus was the greatest, and yet He told them He was the one who serves (verse 27). When Jesus told His disciples above that the greatest must be the servant of all, He was simply reminding them that they must be like Him. He was not asking them to do anything which He was not doing Himself. How can it be that the greatest—Jesus Christ—is the servant? That answer will be found in the last paragraph of our text.

It would appear Jesus is saying that His disciples are never to possess a position of greatness, power, or leadership, but this is not the case. Jesus says in verses 28-30 that His disciples are giving up position and power in this life because they are to obtain it in the next, in the kingdom of God. Jesus never commands men to give up life, money, family, and power for nothing. He calls upon His disciples to give up the temporary and imperfect riches of this life in order to lay them up for the next. These riches are temporary; they are subject to decay and theft. The true riches of heaven will never perish. So too with position and power. We are to give up “first place” and its prerogatives in order to be given a place of honor in His kingdom. In His kingdom, the disciples are promised that they will sit at the table—His table, and that they will be given thrones on which they will be seated, and from which they will rule.

The disciples’ preoccupation and debate over their own position, prestige, and power was inappropriate for several reasons. Those Jesus has mentioned thus far are: (1) this is the way the heathen behave; (2) it is the opposite of the way Jesus has manifested Himself, even though He is the greatest of all; and, (3) the preoccupation with greatness is untimely, for that which the disciples were seeking will not come in this life, but in the next.

It is neither the disciples’ accomplishments nor their own greatness which gain them a place of power in the kingdom, but it is the Lord who wins this for them. Their blessings and privileges in the kingdom are those which Christ Himself achieves, and then shares with His followers. The Messiah does not “ride on the shoulders of His disciples,” as they seemed to have thought, propelled by their greatness; rather they are carried to their blessings by Him.

Jesus’ Words of Prophecy to Peter
(22:31-34)

It seems to me that Peter was one of the main characters in this debate over the disciple’s perception of greatness. (I suspect James and John were also very much a part of this argument.) Jesus’ words to Peter then would be very directly related to His role in the debate over greatness. Jesus’ words must have smarted as the elder statesman of the group, who thought he was the greatest, heard from Jesus that he would not even survive the next few hours without denying His Lord, three times no less! If Peter felt he was considered the greatest, surely he must also have looked at himself as one of the most loyal, committed members of our Lord’s band. It must have been inconceivable for him to think of himself as such a weakling that he would deny his Lord when the going got tough.

The two-fold reference to Peter (the nickname Jesus gave him, meaning “the rock”) as Simon must have hurt, too. This was Peter’s “natural” name, the one which characterized him, to which he always answered, before he met the Master. It seems to suggest that Peter would be acting like his old self, and not as a disciple of the Lord when he denied Him. He would be acting in his own strength, and not that which the Lord gives.

It was not just that the “old Simon” was going to prevail in the next few hours and thus fail. Jesus informed Peter that Satan himself was involved in what was to take place.⁹⁴ It amazes me that Satan had the audacity, the arrogance, to demand anything from the Lord. It further amazes me that Jesus did not forbid Satan to “sift” Peter (and the rest—the “you” here is plural = “to sift you all”). Why didn’t Jesus simply forbid Satan from attacking Peter and the others? The answer must be that Jesus intended to use Satan’s dirty tricks to serve His own purposes for the disciples’ good.

Peter’s failure was for his own benefit and for the benefit of all the disciples. While the Master would not prevent Satan’s attack, He would pray for Peter’s faith not to fail. Thus, while Peter was destined to fail, his faith would not. Jesus therefore predicted not only Peter’s failure but also his restoration. And when he had turned back, Jesus instructed, Peter was then to strengthen his brethren. Peter could not be used when he was too “great,” too self-confident, too self-seeking. But after he failed, after he experienced the grace of God, then Peter could lead men. It was not greatness Peter needed to experience, but grace, and this was soon to come.

Peter protested, insisting that Jesus’ words would never come true, and that he would remain faithful, even unto prison and death. There is a sense in which this was true, for it was Peter who drew his sword, seeking to prevent Jesus’ arrest, and cutting off the ear of the high priest’s servant. But in the final analysis, Peter was calling our Lord a liar. Peter, as someone has pointed out, was willing to trust his own feelings of love and of self-confidence rather than to trust in these words of prophecy, words from none other than the Lord. Jesus therefore must once again reiterate the fact that Peter would deny Him, and not only once, but three times.

Jesus’ Puzzling Words
About Satchels and Swords
(22:35-38)

35 Then Jesus asked them, “When I sent you without purse, bag or sandals, did you lack anything?” “Nothing,” they answered. 36 He said to them, “But now if you have a purse, take it, and also a bag; and if you don’t have a sword, sell your cloak and buy one. 37 It is written: ‘And he was numbered with the transgressors’; and I tell you that this must be fulfilled in me. Yes, what is written about me is reaching its fulfillment.” 38 The disciples said, “See, Lord, here are two swords.” “That is enough,” he replied

This passage is, without a doubt, one of the most problematic texts in the Gospel of Luke. The difficulties are obvious:

(1) When Jesus sent out the 12 (chapter 9) and the 72 (chapter 10), He appeared to give them guidelines and principles which would govern their future missionary journeys, even (perhaps especially) after His death, burial, and resurrection. Now, it would seem that He is throwing out all that He had told them.

(2) In the previous sending of the disciples, Jesus gave them assurance of His presence and protection (cf. 10:3, 18-19), but now it would almost seem as though Jesus were telling these men that they are on their own, and that they will have to handle their protection themselves.

(3) Later texts seem to indicate that Jesus did not want His disciples to do that which He seems to be commanding here. When Peter attempted to resist the arrest of Jesus by drawing his sword, Jesus rebuked him with words that clearly forbade the use of force (cf. Matthew 26:52). Neither the Book of Acts (which Luke wrote) nor any of the epistles reiterate or reinforce the practice which Jesus appears to have advocated here.

There is then no question that this is a difficult text, and that these words are hard to understand. But if we believe the Scriptures to be the inspired Word of God, then we must also assume there is a solution, one we are expected to find. As I approach this passage and the difficulties it presents, I do so with several assumptions, which I should spell out before we press on:

(1) The difficulties in this text (I normally refer to these as the “tensions of the text”) are by divine design. They are designed to catch and to hold our attention, to cause us to meditate and to pray, and to study the Scriptures carefully.

(2) This text cannot be understood in isolation, but only in the light of its immediate context, as well as the Bible as a whole (Old and New Testaments).

(3) Jesus has deliberately connected and contrasted (“But now,” v. 36) His instructions here with those laid down in Luke 9 and 10. The nature and the extent of this contrast is a crucial factor, which we must determine.

(4) Jesus’ words here may have long-range implications and applications for these men, but for the moment they must have a very immediate and practical application.

The disciples have a very immediate problem, and immediate dangers and temptations, concerning which they will be encouraged to pray (cf. Luke 22:46). Peter will soon reach for his sword for which he will be rebuked. In John 16, which depicts the same scene but supplies additional teaching, Jesus told His disciples He had much more to say to them, but they were not able to bear it at the moment (John 16:12-13). This seems to be a signal that what He was then telling them concerned the most immediate and urgent matters.

(5) The words of Jesus were not to be taken in a starkly literal way. In the same context in John’s gospel (at least at the same general time frame—at the table with His disciples in the upper room), Jesus said He was not then speaking literally to them (John 16:25). Jesus rebuked Peter for taking His words literally (Matthew 26:50-54).

(6) The key to understanding the meaning of Jesus’ words in Luke 22:35-37 is to be found in context in Isaiah 53:12, the passage Jesus cited as an explanation and basis for His puzzling words.

The Meaning of This Mysterious Text

If we are to understand the meaning of our Lord’s words, we must first consider the context. The setting was described by Luke in verse 24. The disciples were debating among one another which of them was considered to be the greatest. This debate is far from new. It has been going on for a great while. We find the disciples arguing over this matter in chapter 9 (v. 46), immediately after Jesus told them of His coming betrayal (9:43-45). I think the power which had been bestowed on them in their first missionary journey (9:1-6) had already begun to go to their heads. Not only do they argue about who was the greatest, but they wanted to destroy a Samaritan village by calling down fire from heaven (9:51-55).

In chapter 10, the 72 were sent out (10:1-16), and it is obvious from the response of the disciples on their return that they were greatly impressed with the power they had at their disposal (10:17). Jesus did not debate the authority they had been given, and even went on to describe it in terms beyond their own awareness (10:18-19). Nevertheless, the disciples had lost the proper perspective, and so Jesus gently admonished them with these words:

“Nevertheless do not rejoice in this, that the spirits are subject to you, but rejoice that your names are recorded in heaven” (Luke 10:20, NASB).

Not only were the disciples wrong in seeking greatness and in competing with one another to do so, but they were also wrong in seeking greatness as men perceive it. The text does not state this directly, but it likely implies it. The disciples, Luke informs us, were debating “as to which one of them was considered to be greatest” (Luke 22:24, emphasis mine). The question is, “Considered the greatest, by whom?” Surely not by the Lord, but rather by men. In judging their standing in terms of human approval, they became guilty of the same sin as that which characterized the Pharisees:

“You are those who justify yourselves in the sight of men, but God knows your hearts; for that which is highly esteemed among men is detestable in the sight of God” (Luke 16:15, NASB).

Even if one of the disciples was right, as was “number one” of Jesus’ followers, as his ratings went with the crowds this would still be worthy of a rebuke from the Lord, for they were playing to the wrong audience. Their hearts were not seeking God’s approval, but men’s.

The preoccupation with position and power was a long-standing problem with the disciples, and Jesus was addressing it here for the last time before His death. This, it seems to me, is the cause of Jesus’ enigmatic words to His disciples. Jesus pointed out that the Gentiles love to be perceived as the greatest, and they accomplish this by “lording it over” those under them, and they seek to become known as benefactors. The disciples’ behavior is to be the opposite. Even if they are great, they are to be behave as the youngest, and they are to use their power to serve others, rather than to demand that men serve them.

Peter must have perceived his greatness not only as a result of his age but also as a consequence of his faithfulness and commitment. Jesus graciously “let the air out of Peter’s tires” of self-confidence by informing him that in spite of his bold pronouncements of fidelity and loyalty, he would fail three times over, and in a very short time. The final paragraph in this section, verses 35-38, addresses this same evil—the disciples’ preoccupation with position, power, and prestige.

The key to the correct interpretation of Jesus’ words is to be found in the text to which He referred—Isaiah 53:12. Jesus explained His puzzling words to His disciples with this statement:

“It is written: ‘And he was numbered with the transgressors’; and I tell you that this must be fulfilled in me. Yes, what is written about me is reaching its fulfillment” (Luke 22:37, NIV).

Interestingly, the NASB uses the term “criminals” instead of “transgressors” here. This may very well be influenced by these words, contained in Mark’s gospel:

And they crucified two robbers with Him, one on the right and one on the left. And the Scripture was fulfilled which says, “And He was reckoned with transgressors” (Mark 15:27-28, NASB).⁹⁵

One can easily understand how the term “criminal” could be chosen here. After all, did those who came to arrest Jesus and His followers not come out, armed to the teeth, something like a SWAT team? And did not Jesus point out that in so doing they were dealing with Him as a robber, a criminal (cf. Luke 22:52)?

The word in the original text which is found here is not the normal word we would have expected to be used of a criminal, although this meaning may be acceptable. The original (Hebrew) term employed in Isaiah 53:12 is one which refers to a “rebel,” one who defiantly sins against God. This may very well result in criminal acts, but the term “transgressor” is, I think, a better translation. Mark is, of course, correct. The fact that Jesus was crucified between two criminals did fulfill the prophecy of Isaiah 53:12, but it did so in a kind of symbolic way, so that it also left room for a broader, more sweeping fulfillment. Jesus was numbered (perhaps, as has been suggested, “allowed Himself to be numbered”) among transgressors, and the two thieves were surely that. But it could also be said that since Jesus was now dealt with as a criminal, His disciples were regarded in the same way. Jesus and His disciples were considered transgressors.

Jesus had, to some degree, set Himself up for this accusation. From the very beginning, the “higher class” religious leaders objected to the fact that Jesus associated Himself with very unsavory characters. Technically speaking, men like Matthew probably were criminals before they met the Master. Jesus said, after all, that He did come to seek and to save sinners. Surely criminals too are sinners.

Jesus here said that His instructions to His disciples were to assure that the prophecy of Isaiah 53 was fulfilled. What did this prophecy predict, and why was Jesus making such a point of drawing the disciples’ attention to it? I believe Isaiah 53:12 is the key to unlocking the meaning of Jesus’ words. Let us briefly consider the passage in which it is found. This passage, as you will recognize, is one of the greatest (and most beautiful) messianic texts in the Old Testament. The apostles and the epistles will point to it as one of the key messianic texts. And yet only here, in the gospels, do we find this prophecy identified as Messianic, and as being fulfilled by our Lord. It is a magnificent text.

52:13 See, my servant will act wisely; he will be raised and lifted up and highly exalted. 14 Just as there were many who were appalled at him — his appearance was so disfigured beyond that of any man and his form marred beyond human likeness— 15 so will he sprinkle many nations, and kings will shut their mouths because of him. For what they were not told, they will see, and what they have not heard, they will understand.

53:1 Who has believed our message and to whom has the arm of the Lord been revealed? 2 He grew up before him like a tender shoot, and like a root out of dry ground. He had no beauty or majesty to attract us to him, nothing in his appearance that we should desire him. 3 He was despised and rejected by men, a man of sorrows, and familiar with suffering. Like one from whom men hide their faces he was despised, and we esteemed him not. 4 Surely he took up our infirmities and carried our sorrows, yet we considered him stricken by God, smitten by him, and afflicted. 5 But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was upon him, and by his wounds we are healed. 6 We all, like sheep, have gone astray, each of us has turned to his own way; and the Lord has laid on him the iniquity of us all. 7 He was oppressed and afflicted, yet he did not open his mouth; he was led like a lamb to the slaughter, and as a sheep before her shearers is silent, so he did not open his mouth. 8 By oppression and judgment he was taken away. And who can speak of his descendants? For he was cut off from the land of the living; for the transgression of my people he was stricken. 9 He was assigned a grave with the wicked, and with the rich in his death, though he had done no violence, nor was any deceit in his mouth. 10 Yet it was the Lord’s will to crush him and cause him to suffer, and though the Lord makes his life a guilt offering, he will see his offspring and prolong his days, and the will of the Lord will prosper in his hand. 11 After the suffering of his soul, he will see the light of life and be satisfied; by his knowledge my righteous servant will justify many, and he will bear their iniquities. 12 Therefore I will give him a portion among the great, and he will divide the spoils with the strong, because he poured out his life unto death, and was numbered with the transgressors. For he bore the sin of many, and made intercession for the transgressors (Isaiah 52:13–53:12).

If you were to ask one of the disciples upon what they had based their messianic hopes and aspirations, they would surely respond that their expectations were based upon the Old Testament prophecies concerning the kingdom of God and the Messiah. In reality though their expectations were based on only some of the prophecies, namely those which conformed to their own desires. They would have undoubtedly turned to those passages which spoke of Messiah’s coming in order to judge the wicked and to liberate Israel. The one text to which they would not have referred is the text above in Isaiah 52 and 53. There would be at least two reasons for this. First, this text was not recognized or viewed as messianic until after Christ’s coming. Second (and, to a large degree, the explanation for the first observation), this text did not speak of a triumphant King, but rather of a suffering Savior. It did not fit their expectations. This is precisely the text to which our Lord calls the disciples’ attention, a text which He speaks of as having to be fulfilled through Him and through His disciples as well. What was it about this text that did not appeal to the disciples (or anyone else), yet which Jesus saw as coming to fulfillment?

There is one thing about this prophecy which characterizes it as a whole, yet which I have never before noticed. The entire prophecy utilizes a kind of literary contrast. The Messiah will be the King of Israel, who will mete out judgment to sinners, and yet He will also be the Suffering Savior who dies for the sins of His people. He is innocent, yet He will bear the guilt of men. He is greatly esteemed by God and is elevated to the pinnacle of position and power, and yet He is regarded by men as a sinner (a criminal, if you would), whose rejection, suffering, and death is viewed as just. He who is God is viewed as justly condemned by God. He who bears the sins of men is viewed by men as bearing the guilt of His own sins. The Messiah is perceived by men in a way precisely opposite that of God. Men look down upon Him as worthy of God’s wrath, yet it is He who alone is worthy (righteous), but who bears the sins of men.

The application of this prophecy to the circumstances of our text in Luke’s gospel is incredible. Jesus was not only speaking of the necessity of His fulfillment of this prophecy (as Mark’s gospel informs us—of His being crucified between two criminals), but of the broader implications of the prophecy. Men would reject the Messiah because He would not conform to their expectations of Him and of His kingdom. While God would look upon Messiah as the sinless Son of God, men would view Him as a sinner, condemned by God. Men wanted a kingdom in which they would have riches, freedom, power, and pleasure. Messiah would bring, at least initially, rejection and suffering. And so men would reject Him.

The disciples were debating among themselves who was perceived to be the greatest. They were thinking in terms of a “scepter,” but Jesus spoke to them of a “sword.” The disciples were thinking in terms of a crown, but Jesus was headed for a cross. Jesus, in so doing, was fulfilling the prophecies of the Old Testament concerning Messiah and His kingdom, but the disciples were wholly missing the point of His coming. What the disciples did not understand was precisely what this messianic prophecy was saying, that the glorious kingdom of righteousness was to be brought about by a “king” who was rejected as a sinner. The crown, as it were, was to be preceded by a cross. Indeed, the cross was God’s means of gaining the crown. All of this was revealed through this prophecy of Isaiah. Yet the disciples failed to grasp it, because they were looking at matters through the eyes of their own ambition.

If God’s Messiah was to be regarded and even rejected as a criminal, this also meant that His disciples would be regarded as such. Were the disciples debating who would have the highest position, the most power, the greatest prestige? Then the disciples were wrong. They, by association with Christ, were to be regarded as criminals, not kings. They would thus need to think in terms of swords (not literal ones, however), not scepters. They must be ready to endure men’s rejection and persecution, not men’s honor and praise. In so identifying with Christ and suffering with Him, the disciples would eventually enter into the victories and joys of His future kingdom, as He had just told them (Luke 22:28-30).

In the broader context of Isaiah’s prophecy and of our Lord’s rejection, suffering, and death, I believe we can now better understand Jesus’ words to His disciples in our text. When Jesus contrasted the disciples’ future experience with that in the past (“But now,” verse 36), He is not overturning every principle and instruction given to the disciples earlier. By and large, the principles and instructions laid down in the sending of the 12 (chapter 9) and the 72 (chapter 10) were those given to govern the missionary outreach of the church as practiced after Pentecost and as described by Luke in his second volume, the Book of Acts.

The “But now” of our Lord in verse 36 is intended to focus the disciples’ attention on the change which was occurring in the minds of the people of Israel toward the Messiah. Jesus asked His disciples if they had lacked anything when they went out before. They responded that they had not lacked anything at all. But why didn’t they lack anything? Because they were popular, as was their message, and the “Messiah.” But now a more complete picture of Messiah is available, and the people do not like what they see, even as Isaiah predicted.

Incidentally, we have a foreshadowing of this sudden change of popularity in the gospel of Luke. At the very outset of our Lord’s public ministry, He went to the synagogue in Nazareth, and He introduced Himself as the fulfillment of a very popular messianic prophecy. At that moment, these people were very open to the possibility that this one might be the Messiah (Luke 4:16-22). But when Jesus went on to speak of His messianic ministry as including the blessing of the Gentiles, the people could not tolerate Him any longer, and they were intent on putting Him to death (Luke 5:23-30). How prophetic this early incident in the ministry of our Lord was, and how much in keeping with the prophecy of Isaiah to which our Lord referred.

No, the disciples need not occupy themselves with thoughts of the kingdom which included popularity and position and power. They must prepare for the rejection and persecution which Messiah was prophesied to experience, in order to eventually enter into the blessed kingdom in time to come. The crown (12 thrones even, verse 30) would come, but not until the cross was borne. What a cause for sober reflection these words of Jesus should have brought to the disciples.

Were Jesus’ words intended to be taken literally? Certainly not. Jesus rebuked His disciples for seeking to use the sword to prevent His arrest. Nowhere in the Book of Acts or the epistles do we ever see the use of force advocated in proclaiming or defending our faith. The sword rightly belongs to the state (Romans 13:4). If we are to bear a sword in our fight, it is a spiritual sword, for it is a spiritual war (Ephesians 6:10-20). Jesus’ words in Luke 22 did draw attention to the contrast in the “climate” of this hour, with that atmosphere which prevailed at the time He sent out His disciples earlier, but even at that time Jesus had much to say about opposition and rejection. It was not that Jesus had not said anything about rejection, but just that the disciples had not experienced it, and neither were they disposed to think about it—until now. Jesus’ words here in Luke 22 then should not be viewed only in terms of contrast, but also for clarification—clarification of what had already been said but which had been overlooked because of the aspirations and ambitions of His disciples, fueled by their power and popularity, thus far, with the masses.

Conclusion

There are many points of application to these words of our Lord, addressed to His disciples so long ago. Let us consider just of few of the implications of these as we conclude.

First, we should expect rejection and persecution also, just as the disciples were instructed by our Lord. If you would, the disciples were suffering from a kind of “dispensational disorientation.” They were eager and willing to enter into the joys of the kingdom of God, when they should have been expecting and enduring the rejection of Christ, as prophesied by Isaiah. Why is it then that the gospel is still being proclaimed as the doorway to immediate popularity, prosperity, power and prestige? Because it is the way we would prefer things to be, rather than the way our Lord and the prophets have promised it would (and must be).

Second, we must, like the disciples, decide whether we are to view the world through the eyes of our own ambition, or through the lens of God’s revealed Word. The words of our Lord were intended to call the disciples to live in the light of what the prophets and He had been consistently predicting—the misunderstanding of, rejection of, and death of Messiah, in order to bear the sins of men and to bring about (ultimately) the kingdom of God. It would not then be by a sword, but by the shed blood of the Savior, that men would be saved. The disciples should not expect power, prosperity, and prestige, but rejection and persecution. Bottom line, the disciples must learn to live in the light of what God says, rather than in the light of what they want, or even what they, for the moment, see. God’s Word is to be our guide, not our own ambitions or desires. Faith is not based upon what we see, or even what we want to see, but on what God has said, even though that is not yet visible to the natural eye.

Third, God’s ways are not our ways, nor His thoughts our thoughts. The disciples were arguing about a crown while Jesus was speaking of a cross. The Messiah was rejected as a sinner by men, but received as the sinless Son of God by the Father. We must give up our lives to gain them, give up our wealth to gain true riches, serve others to be great. It is often true that man’s values are the reverse of God’s, and that His ways are incomprehensible to man. If we would think and act God’s way, we must do it in accordance with His word.

Fourth, we should not pray to avoid failure, but that our faith does not fail. So often our prayers seem to focus on the avoidance of failure, rather than on the endurance of our faith. Jesus promised Peter that he would fail, but that his faith would not. Failure taught Peter that it is grace that sustains us, not our own performance—as great as our affirmations of its magnitude might be. When we pray, either for ourselves or for others, let us pray that faith will endure and even be strengthened, not that we will not fail.

Fifth, if you would enter into the kingdom of God, you must see yourself as the sinner and Christ as the sinless Son of God. Isaiah’s prophecy indicated that men would regard the Messiah as a sinner. The assumption, borne out by the Scriptures, is that we see ourselves as righteous, and the Son of God as a sinner. If we would come to experience God’s salvation and enter into His kingdom, we must reverse our thinking—we must repent. We must see that it is we who are sinful and He that is sinless. We must see that it is we who were deserving of God’s wrath, and He who is worthy to reign over all the earth. On the cross He bore our sins, and He suffered God’s wrath for us. By trusting in His worth and His work, as personified and worked out through His Son, Jesus Christ, we can experience God’s forgiveness and salvation. In short, we must repent, and we must see things as they are, as God’s Word describes them.

92 Donald B. Kraybill, The Upside-Down Kingdom (Scottsdale, Pennsylvania: Herald Press, 1978).

93 The question arises, in my mind at least, as to why Jesus did not speak to His disciples about the misuse of power by the Jewish leaders, in a way similar to what we find in Matthew 23. Gentile conduct, however, was readily recognized and accepted as heathen behavior, and that which was ungodly and unseemly. This was the “worst possible case” in the minds of a Jew, even though they may behave similarly.

94 How well Satan should know this matter of seeking position and power. This was the occasion for his fall, and He seeks to make it the basis for the fall of others. The temptation of our Lord, therefore, should come as no surprise, when we find Satan in two of the three temptations offering Jesus power and position. When men enter into the realm of power-seeking, they have set foot on Satan’s turf, and they are thus an easy prey for him. It is also interesting to note here that Jesus did not “bind” Satan, as some pray for, but rather that He prayed for Peter. It is not intervention, but intercession which Jesus employed.

95 The NASB also omits verse 28, supplying it in the margin, based on the fact that some of the earliest manuscripts omit it.

Related Topics: Heaven, Man (Anthropology), Spiritual Life

Q. How does the Holy Spirit and filling work?

Can you clarify Numbers 11:17, 25? Many versions have translated it that God will take some of the Spirit which is upon Moses and give it to the seventy elders. In this sense, it seems like 2 Kings 2:9, where Elisha asked Elijah for a double portion of Elijah's spirit - which I interpret as the Holy Spirit. So, is it right to say that God's spirit can be "some", "double" or "full" in a person? How can it be a varied amounts? Will that support what the New Testament says about being filled with the Holy Spirit? Also how do we reconcile the idea that Jesus is in God the Father, and that Jesus is in us, and that we are in Jesus and God the Father? Lastly, how can it be possible that multiple spirits can be in a person, as in the account of a person who has any demons within him in the gospel?

Answer

*****,

You have asked questions which could take a good deal of time to answer. You also have asked some questions for which there is no answer this side of heaven.

So I begin by reminding you of this verse:

"The secret things belong to the LORD our God, but the things revealed belong to us and to our sons forever, that we may observe all the words of this law (Deuteronomy 29:29).

I believe this means that some things are “secret things,” which belong to our Lord, and for which He has not given us the answer. To spend a lot of time and energy to try to find answers which God has not provided would not be a good use of time. If God has answered it, then it may take effort on your part to study it. If the answer is too hidden, this effort may not be worthwhile. I believe that the important issues are dealt with both clearly and repeatedly in the Bible, so the important answers should be found by anyone looking diligently (see Proverbs 2; Psalm 119).

Regarding the matter of a double portion of the Spirit. I would agree that it is the Holy Spirit. I would also say that it is clear that God also gave the Spirit to Israel’s leaders, for the wisdom they needed to lead God’s people. We know this is true of Joshua (Deuteronomy 34:9), Elijah and Elisha, of kings like Saul (1 Samuel 10:6-13) and David (1 Samuel 16:13). as well as the 70 elders who were to help Moses judge the Israelites (see Exodus 18:11-27; Numbers 11:17, 25-30).

Regarding the “double portion” of the Spirit, this is the only instance I know of in the Bible where this request is made and granted, and so I would not consider this the norm, but rather an exception.

When it comes to the Holy Spirit in the New Testament, there are a number of differences from the Old Testament.

The gift of the Holy Spirit (His presence in the believer) is given to all who believe in Jesus (Acts 2:38; 10:45).

The baptism of the Holy Spirit occurs at the time of one’s conversion (Matthew 3:11; Acts 1:5; 10:45-48).

When it comes to Spiritual Gifts, it is a different matter. While every believer receives a certain spiritual gift (1 Corinthians 12:7, 11), which gift is given, the specific use or application of that gift, and the measure of its effectiveness is something God sovereignly bestows:

1 Now concerning spiritual gifts, brethren, I do not want you to be ignorant: ² You know that you were Gentiles, carried away to these dumb idols, however you were led. ³ Therefore I make known to you that no one speaking by the Spirit of God calls Jesus accursed, and no one can say that Jesus is Lord except by the Holy Spirit. ⁴ There are diversities of gifts, but the same Spirit. ⁵ There are differences of ministries, but the same Lord. ⁶ And there are diversities of activities, but it is the same God who works all in all. ⁷ But the manifestation of the Spirit is given to each one for the profit of all: ⁸ for to one is given the word of wisdom through the Spirit, to another the word of knowledge through the same Spirit, ⁹ to another faith by the same Spirit, to another gifts of healings by the same Spirit, ¹⁰ to another the working of miracles, to another prophecy, to another discerning of spirits, to another different kinds of tongues, to another the interpretation of tongues. ¹¹ But one and the same Spirit works all these things, distributing to each one individually as He wills (1 Corinthians 12:1-11).

When the Scripture commands believers to be “filled with the Spirit” I believe that is a command to every believer to be controlled by the Holy Spirit (Ephesians 5:18). When a person is described as being “full of the Spirit” (Acts 6:3, 5) this tends to characterize a person’s entire life, while being “filled with the Spirit” can be used to describe a person under the Spirit’s control at that moment (Acts 4:8).

My sense of the New Testament is that a person does not initiate their being filled with the Spirit, or their reception of a particular spiritual gift because this is something God does at His initiative (1 Corinthians 12:4-11).

As to your last question, I do not believe that we can fully explain such things, because they are mysteries, beyond our comprehension. We must simply believe them, by faith, just as Abraham believed that God would give him a son in his old age, or as Mary believed that God would give her a child, although she was a virgin.

For some of your questions I suggest you use the search box on the home page of bible.org. To type in your question will point you to a number of articles on our site.

Blessings,

Bob Deffinbaugh

Related Topics: Pneumatology (The Holy Spirit)

Chronology & Synopsis of the Passion Week

Related Media

The following chart was developed for a series of lessons covering the major themes of the Passion Week in 2010. It is an attempt to place the critical events of the final weeks of Jesus' first advent in chronological order. It begins when Jesus begins to head toward Judea for his final attendance at the Feast of Dedication (Hanukkah).

These late ministry events are listed alongside the Galilean, Judean, and Modern (Gregorian) dating systems. The Gospel parallels are also available for reading and consideration. While there are events leading up to the Passion Week the majority of this chart is focused on the Passion Week (a.k.a. Holy Week). The events prior to the Passion Week sets the stage for Jesus' royal entry into Jerusalem, his death, burial and resurrection.

Dating the Life of Christ

The dating of this chronology utilized a 33 C.E./A.D. crucifixion date as argued for by a number of scholars. In particular, the conclusions of Harold W. Hoehner (Chronological Aspects of the Life of Christ) and Darrell L. Bock (Studying the Historical Jesus: A Guide to Sources and Methods) informed my thinking regarding a 33 C.E./A.D. crucifixion. While I would respectfully vary somewhat from Hoehner's daily chronology during the Passion Week I do utilize his suggested solution to the problem of multiple Passovers (Jesus partakes of the Passover but also dies on Passover). Hoehner appeals to the Galilean (sunrise to sunrise) and Judean (sunset to sunset) calenders to resolve the apparent discrepencies in the Gospels. Namely, both days share the same lunar night.

Some events listed do not have dates but are still placed in chronological order.

Please note that I have included references to Acts and 1 Corinthians in the resurrection accounts for readings as well. Köstenberger's work (The Cradle, the Cross, and the Crown: An Introduction to the New Testament) proved useful concerning the order of resurrection appearances.

Reading Chronologically

Reading the Gospel events chronologically should by no means usurp the Gospel writers themselves. Each Gospel writer wants to say something very important to the reader with what they have written. That should be respected. It is not my aim to dismiss a Gospel writer's intentions with his audience. I only hope this helps a user to think through the events as they happened each of those critical days.

The suggested start date to the readings would be the week before the Passion Week. The daily readings begin the Saturday before Palm Sunday which appears as Nisan 9 (Galilean), Nisan 8 (Judean), and Saturday, 28 March 33 C.E. on the chart below. The Chronology intentionally leaves off this year's dates for use across multiple years and to accomodate Eastern and Western church calendars.

Further suggestions: If there is too much to read, try reading only one Gospel's portrayal of each day's events. The Wednesday of the Passion Week has very little reading. Consider using that day to either catch up on missed reading, or read ahead for Thursday, or both. There is a lot of material to read on Thursday.

Markers

The parallel passages in parentheses and brackets indicate that the material is a similar event, material closely associated to the event, the same event (though located differently in the Gospel for thematic purposes), or confirmatory evidence as indicated by a summary statement.

The event titles are similar to or borrowed from titles in a number of books or Bibles.

I wish to thank the NET Bible Tagger for making this chart even more user friendly online.

Chronology and Synopsis of the Passion Week

Galilean (Sunrise to Sunrise)	Judean (Sunset to Sunset)	Modern [Gregorian Dating (C.E.)]	Event	Matthew	Mark	Luke	John
			To Judea	Matt 19:1-2	Mark 10:1
			On Divorce and KingdomEunuchs	Matt 19:3-12	Mark 10:2-12
			Jesus Blesses the Children	Matt 19:13-15	Mark 10:13-16	Luke 18:15-17
			The Rich Young Man	Matt 19:16-22	Mark 10:17-22	Luke 18:18-23
			Commenting on the Rich Man Incident	Matt 19:23-30	Mark 10:23-31	Luke 18:24-30
			The Parable of the Laborers in the Vineyard	Matt 20:1-16
Kislew 25?	Kislew 25?		Jesus at the Feast of Dedication/Hanukkah				John 10:22-39
			Jesus Withdraws				John 10:40-42
			Jesus Recieves News of Lazarus's Death				John 11:1-16
			The Raising of Lazarus				John 11:17-44
			Conspiracy Council				John 11:45-53
			Jesus Retires to Ephraim				John 11:54-57
			Another Prediction of the Passion	Matt 20:17-19	Mark 10:32-34	Luke 18:31-34
			The Request by the Sons of Zebedee	Matt 20:20-28	Mark 10:35-45	Luke 22:24-27
			Healing of the Blind (Jericho)	Matt 20:29-34	Mark 10:46-52	Luke 18:35-43
			Zacchaeus (Jericho)			Luke 19:1-11
			The Parable of the Pounds	(Matt 25:14-30)	(Mark 13:34)	Luke 19:11-28
Nisan 9	Nisan 8	Saturday, 28 March 33	The Anointing at Bethany by Mary	Matt 26:6-13	Mark 14:3-9	(Luke 7:36-50)?	John 12:1-8
Nisan 9	Nisan 8	Saturday, 28 March 33	The Plot to Kill Lazarus				John 12:9-11
Nisan 10	Nisan 9	Sunday, 29 March 33	Approaching Jerusalem On Colt (Hosanna!)	Matt 21:1-9	Mark 11:1-10	Luke 19:28-40	John 12:12-19
Nisan 10	Nisan 9	Sunday, 29 March 33	Jesus Weeps for Jerusalem			Luke 19:41-44
Nisan 10	Nisan 9	Sunday, 29 March 33	Jesus at the Temple	Matt 21:10-17	Mark 11:11
Nisan 10	Nisan 9	Sunday, 29 March 33	Return to Bethany	Matt 21:17	Mark 11:11	(Luke 21:37)
Nisan 11	Nisan 10	Monday, 30 March 33	The Cursing of the Fig Tree	Matt 21:18-19	Mark 11:12-14
Nisan 11	Nisan 10	Monday, 30 March 33	The Cleansing of the Temple	Matt 21:12-13	Mark 11:15-17	Luke 19:45-46
			Crowd's Reaction and Conspiracy Efforts		Mark 11:18-19	Luke 19:47-48
Nisan 11	Nisan 10	Monday, March 30, 35	Left Jerusalem		Mark 11:19	(Luke 21:37)
Nisan 12	Nisan 11	Tuesday, 31 March 33	The Fig Tree is Withered (Morning)	Matt 21:20-22	Mark 11:20-26
Nisan 12	Nisan 11	Tuesday, 31 March 33	The Question about Authority	Matt 21:23-27	Mark 11:27-33	Luke 20:1-8
Nisan 12	Nisan 11	Tuesday, 31 March 33	The Parable of the Two Sons	Matt 21:28-32
Nisan 12	Nisan 11	Tuesday, 31 March 33	The Parable of the Wicked Husbandmen	Matt 21:33-46	Mark 12:1-12	Luke 20:9-19
Nisan 12	Nisan 11	Tuesday, 31 March 33	The Parable of the Great Supper	Matt 22:1-14		(Luke 14:15-24)
Nisan 12	Nisan 11	Tuesday, 31 March 33	On Paying Tribute to Ceasar	Matt 22:15-22	Mark 12:13-17	Luke 20:20-26
Nisan 12	Nisan 11	Tuesday, 31 March 33	Resurrection Debate with the Sadducees	Matt 22:23-33	Mark 12:18-27	Luke 20:27-40
Nisan 12	Nisan 11	Tuesday, 31 March 33	The Great Commandment	Matt 22:34-40	Mark 12:28-34	(Luke 10:25-28)
Nisan 12	Nisan 11	Tuesday, 31 March 33	The Question about David's Son	Matt 22:41-46	Mark 12:35-37a	Luke 20:41-44
Nisan 12	Nisan 11	Tuesday, 31 March 33	Woe to the Scribes and Pharisees	Matt 23:1-36	Mark 12:37-40	Luke 20:45-47
Nisan 12	Nisan 11	Tuesday, 31 March 33	Jesus' Lament over Jerusalem	Matt 23:37-39		(Luke 13:34-35)
Nisan 12	Nisan 11	Tuesday, 31 March 33	The Widow's Mite		Mark 12:41-44	Luke 21:1-4
Nisan 12	Nisan 11	Tuesday, 31 March 33	The Greeks Seek Jesus				John 12:20-36
Nisan 12	Nisan 11	Tuesday, 31 March 33	The Unbelief of the People				John 12:37-43
Nisan 12	Nisan 11	Tuesday, 31 March 33	Judgment by the Word				John 12:44-50
Nisan 12	Nisan 11	Tuesday, 31 March 33	The Olivet Discourse (Leaving Temple)
Nisan 12	Nisan 11	Tuesday, 31 March 33	(OD) Prediction of the Temple's Destruction	Matt 24:1-2	Mark 13:1-2	Luke 21:5-6
Nisan 12	Nisan 11	Tuesday, 31 March 33	Signs before the End (Mount of Olives)	Matt 24:3-8	Mark 13:3-8	Luke 21:7-11
Nisan 12	Nisan 11	Tuesday, 31 March 33	Persecutions Foretold	Matt 24:9-14 (Matt 10:17-22; 24:24)	Mark 13:9-13	Luke 21:12-19	(John 16:2;15:21;14:26)
Nisan 12	Nisan 11	Tuesday, 31 March 33	The Desolation	Matt 24:15-22	Mark 13:14-20	Luke 21:20-24 (Luke 19:43-44; 17:31)
Nisan 12	Nisan 11	Tuesday, 31 March 33	False Christs and False Prophets	Matt 24:23-28 (Matt 24:4-5, 11)	Mark 13:21-23 (Mark 13:5-6)	(Luke 17:23-24, Luke 17:37, Luke 21:8, Luke 17:20-21)
Nisan 12	Nisan 11	Tuesday, 31 March 33	The Coming of the Son of Man	Matt 24:29-31	Mark 13:24-27	Luke 21:25-28
Nisan 12	Nisan 11	Tuesday, 31 March 33	The Time of the Coming: Fig Tree Parable	Matt 24:32-36	Mark 13:28-32	Luke 21:29-33
Nisan 12	Nisan 11	Tuesday, 31 March 33	Conclusion: Take Heed and Watch	(Matt 25:13-15; 24:42)	Mark 13:33-37	Luke 21:34-36 (Luke 19:13-13; 12:40; 12:38)
Nisan 12	Nisan 11	Tuesday, 31 March 33	Conclusion: The Parable of the Flood	Matt 24:37-44		(Luke 17:26-36; 12:39-40)
Nisan 12	Nisan 11	Tuesday, 31 March 33	Conclusion: The Parable of the Servants	Matt 24:45-51	(Mark 12:41-46)
Nisan 12	Nisan 11	Tuesday, 31 March 33	Conclusion: The Parable of the Ten Virgins	Matt 25:1-13
Nisan 12	Nisan 11	Tuesday, 31 March 33	Conclusion: The Parable of the Talents	Matt 25:14-30	(Mark 13:34)	(Luke 19:11-27)
Nisan 12	Nisan 11	Tuesday, 31 March 33	Conclusion: Sheep and Goats/Last Judgment	Matt 25:31-46
Nisan 12	Nisan 12	Tuesday, 31 March 33	Lodged on Mt. Olives			Luke 21:37-39
Nisan 13	Nisan 12	Wednesday, 1 April 33	The Plot to Kill Jesus	Matt 26:1-5	Mark 14:1-2	Luke 22:1-2	(John 11:47-53)
Nisan 13	Nisan 12	Wednesday, 1 April 33	Judas's Betrayal Agreement	Matt 26:14-16	Mark 14:10-11	Luke 22:3-6	(John 13:2;13:27;6:70-71)
Nisan 14	Nisan 13	Thursday, 2 April 33	Passover Preparations (3-5PM Slaying of Lamb)	Matt 26:17-20	Mark 14:12-17	Luke 22:7-14
Nisan 14	Nisan 14	Thursday, 2 April 33	Washing the Disciples' Feet (SUNSET/During Supper)			[Luke 22:24-30]	John 13:1-20
Nisan 14	Nisan 14	Thursday, 2 April 33	Jesus Foretells his Betrayal	Matt 26:21-22	Mark 14:18-19	Luke 22:21-23	John 13:21-22
Nisan 14	Nisan 14	Thursday, 2 April 33	The Inquiry of Peter about Betrayer's Identity				John 13:23-25
Nisan 14	Nisan 14	Thursday, 2 April 33	Jesus Identifies Betrayer	Matt 26:23	Mark 14:20	Luke 22:21	John 13:26
Nisan 14	Nisan 14	Thursday, 2 April 33	Jesus' Woe to the Btrayer	Matt 26:24	Mark 14:21	Luke 22:22
Nisan 14	Nisan 14	Thursday, 2 April 33	Judas Iscariot's Response	Matt 26:25		Luke 22:23
Nisan 14	Nisan 14	Thursday, 2 April 33	The Last Supper (SUNSET)	Matt 26:26-29	Mark 14:22-25	Luke 22:15-20	1 Cor 11:23-25
Nisan 14	Nisan 14	Thursday, 2 April 33	The Exit of Judas				John 13:26-30
Nisan 14	Nisan 14	Thursday, 2 April 33	The New Commandment of Love			[Luke 22:24-30]	John 13:31-35
Nisan 14	Nisan 14	Thursday, 2 April 33	The Denial of Peter Predicted	Matt 26:30-35	Mark 14:26-31	Luke 22:31-34	John 13:36-38
Nisan 14	Nisan 14	Thursday, 2 April 33	The Two Swords			Luke 22:35-38
Nisan 14	Nisan 14	Thursday, 2 April 33	The Farwell/Upper Room Discourse
Nisan 14	Nisan 14	Thursday, 2 April 33	Let Not Your Hearts Be Troubled				John 14:1-14
Nisan 14	Nisan 14	Thursday, 2 April 33	The Promise of the Helper				John 14:15-26
Nisan 14	Nisan 14	Thursday, 2 April 33	The Gift of Peace				John 14:27-31
Nisan 14	Nisan 14	Thursday, 2 April 33	Jesus the True Vine (On the Way to the Garden)				John 15:1-8
Nisan 14	Nisan 14	Thursday, 2 April 33	Remaining in My Love				John 15:9-17
Nisan 14	Nisan 14	Thursday, 2 April 33	The World's Hatred				John 15:18-25
Nisan 14	Nisan 14	Thursday, 2 April 33	The Witness of the Helper				John 15:26-27
Nisan 14	Nisan 14	Thursday, 2 April 33	On Persecutions				John 16:1-4
Nisan 14	Nisan 14	Thursday, 2 April 33	The Work of the Helper				John 16:5-15
Nisan 14	Nisan 14	Thursday, 2 April 33	Sorrow Turned to Joy				John 16:16-22
Nisan 14	Nisan 14	Thursday, 2 April 33	Prayer in the Name of Jesus				John 16:23-28
Nisan 14	Nisan 14	Thursday, 2 April 33	Prediction of the Disciples's Flight				John 16:29-33
Nisan 14	Nisan 14	Thursday, 2 April 33	Jesus' Intercessory Prayer				John 17:1-26
Nisan 14	Nisan 14	Thursday, 2 April 33	Jesus' Prayer For Himself (Gethsemane)	Matt 26:36-46	Mark 14:32-42	Luke 22:39-46	John 18:1
Nisan 14	Nisan 14	Thursday, 2 April 33	Jesus' Betrayal and Arrest	Matt 26:47-50	Mark 14:43-46	Luke 22:47-48	John 18:2-9
Nisan 14	Nisan 14	Thursday, 2 April 33	Peter Cuts Off Malchus's Ear	Matt 26:51-55	Mark 14:47-49	Luke 22:49-53	John 18:10-12
Nisan 14	Nisan 14	Thursday, 2 April 33	The Flight of the Disciples	Matt 26:56-56	Mark 14:50-52
Nisan 14	Nisan 14	Friday, 3 April 33	Preliminary Hearing Before Annas				John 18:13-14, John 18:19-24
Nisan 14	Nisan 14	Friday, 3 April 33	Peter's First Denial	Matt 26:69-70	Mark 14:54, Mark 66-68	Luke 22:54-57	John 18:15-18
Nisan 14	Nisan 14	Friday, 3 April 33	Trial Before Caiaphas	Matt 26:57-68	Mark 14:53-65	Luke 22:54, Luke 22:63-65	John 18:24
Nisan 14	Nisan 14	Friday, 3 April 33	Peter's Second Denial	Matt 26:71-72	Mark 14:69-70a	Luke 22:58	John 18:25
Nisan 15	Nisan 14	Friday, 3 April 33	Trial Before Sanhedrin	Matt 27:1	Mark 15:1	Luke 22:66-71
Nisan 15	Nisan 14	Friday, 3 April 33	Peter's Third Denial and Rooster's Crow	Matt 26:73-75	Mark 14:70-72	Luke 22:59-62	John 18:26-27
Nisan 15	Nisan 14	Friday, 3 April 33	Trial Before Pilate	Matt 27:1-2	Mark 15:1	Luke 23:1	John 18:28-38
Nisan 15	Nisan 14	Friday, 3 April 33	Judas Iscariot's Suicide	Matt 27:3-10
Nisan 15	Nisan 14	Friday, 3 April 33	Trial Before Pilate	Matt 27:11-14	Mark 15:2-5	Luke 23:2-5	John 18:28-38
Nisan 15	Nisan 14	Friday, 3 April 33	Trial Before Herod			Luke 23:6-12
Nisan 15	Nisan 14	Friday, 3 April 33	Pilate Declares Jesus Innocent			Luke 23:13-16
Nisan 15	Nisan 14	Friday, 3 April 33	Jesus or Barabbas?	Matt 27:15-23	Mark 15:6-14	Luke 23:17-23	John 18:39-40
Nisan 15	Nisan 14	Friday, 3 April 33	The Message From Pilate's Wife	Matt 27:19
Nisan 15	Nisan 14	Friday, 3 April 33	The Choice to Release Barabbas	Matt 27:24-26
Nisan 15	Nisan 14	Friday, 3 April 33	Jesus Condemned	Matt 27:24
Nisan 15	Nisan 14	Friday, 3 April 33	"Behold the Man!"	Matt 27:28-31a	Mark 15:17-20a		John 19:1-15
Nisan 15	Nisan 14	Friday, 3 April 33	Pilate Delivers Jesus to be Crucified	Matt 27:24-26	Mark 15:15	Luke 23:24-25	John 19:16
Nisan 15	Nisan 14	Friday, 3 April 33	Jesus Mocked by the Soldiers	Matt 27:27-31a	Mark 15:16-20a		John 19:2-3
Nisan 15	Nisan 14	Friday, 3 April 33	The Road to Golgatha	Matt 27:31-32	Mark 15:20-21	Luke 23:26-32	John 19:17a
Nisan 15	Nisan 14	Friday, 3 April 33	Simon of Cyrene Carries the Cross	Matt 27:32	Mark 15:21	Luke 23:26
Nisan 15	Nisan 14	Friday, 3 April 33	The Followers to Golgatha			Luke 23:27-32
Nisan 15	Nisan 14	Friday, 3 April 33	Arrival at Golgatha	Matt 27:33	Mark 15:22	Luke 23:33a	John 19:17b
Nisan 15	Nisan 14	Friday, 3 April 33	Jesus Rejects Wine and Myrrh	Matt 27:34	Mark 15:23
Nisan 15	Nisan 14	Friday, 3 April 33	Jesus' Crucifixion (9AM)	Matt 27:35a	Mark 15:24-25	Luke 23:33b	John 19:18a
Nisan 15	Nisan 14	Friday, 3 April 33	The Criminals Crucified on Left & Right	Matt 27:38	Mark 15:27	Luke 23:33b	John 19:18b
Nisan 15	Nisan 14	Friday, 3 April 33	(1)"Father Forgive Them…"			Luke 23:34a
Nisan 15	Nisan 14	Friday, 3 April 33	Jesus Clothes Divided	Matt 27:35b	Mark 15:24b	Luke 23:34b	John 19:23-24
Nisan 15	Nisan 14	Friday, 3 April 33	The Guard Sitting	Matt 27:36
Nisan 15	Nisan 14	Friday, 3 April 33	Posted Charges	Matt 27:37	Mark 15:26	Luke 23:38	John 19:19-20
Nisan 15	Nisan 14	Friday, 3 April 33	The Reaction to the Charges				John 19:21-22
Nisan 15	Nisan 14	Friday, 3 April 33	Mocking of Jesus on Cross by Passerbys	Matt 27:39-40	Mark 15:29-30	Luke 23:35
Nisan 15	Nisan 14	Friday, 3 April 33	Mocking of Jesus on Cross by Jewish Leadership	Matt 27:41-43	Mark 15:31-32a	Luke 23:35
Nisan 15	Nisan 14	Friday, 3 April 33	Mocking of Jesus on Cross by Soldiers			Luke 23:36-37
Nisan 15	Nisan 14	Friday, 3 April 33	Jesus Offered Wine and Vinegar			Luke 23:36
Nisan 15	Nisan 14	Friday, 3 April 33	Mocking of Jesus on Cross by Criminals	Matt 27:44	Mark 15:32b	Luke 23:39
Nisan 15	Nisan 14	Friday, 3 April 33	The Repentant Criminal			Luke 23:40-42
Nisan 15	Nisan 14	Friday, 3 April 33	(2)Jesus Responds to the Repentant Criminal			Luke 23:43
Nisan 15	Nisan 14	Friday, 3 April 33	(3)Jesus Designates His Mother's Provision				John 19:25-27
Nisan 15	Nisan 14	Friday, 3 April 33	Darkness (12-3PM)	Matt 27:45	Mark 15:33	Luke 23:44-45a
Nisan 15	Nisan 14	Friday, 3 April 33	(4)"My God My God…" (3PM)	Matt 27:46	Mark 15:34
Nisan 15	Nisan 14	Friday, 3 April 33	Crowd's Reaction to Utterance	Matt 27:47	Mark 15:35
Nisan 15	Nisan 14	Friday, 3 April 33	(4)"I am Thirsty" (3PM)				John 19:28
Nisan 15	Nisan 14	Friday, 3 April 33	Jesus Offered Wine and Vinegar	Matt 27:48	Mark 15:36a		John 19:29
Nisan 15	Nisan 14	Friday, 3 April 33	"Let's See if Elijah Saves Him"	Matt 27:49	Mark 15:36b
Nisan 15	Nisan 14	Friday, 3 April 33	Jesus Receives the Wine and Vinegar				John 19:30a
Nisan 15	Nisan 14	Friday, 3 April 33	Jesus' Loud Cry	Matt 27:50a	Mark 15:37a	Luke 23:46a
Nisan 15	Nisan 14	Friday, 3 April 33	(5)"Father, into your hands I commit my Spirit"			Luke 23:46b
Nisan 15	Nisan 14	Friday, 3 April 33	(5)"It is finished"				John 19:30b
Nisan 15	Nisan 14	Friday, 3 April 33	Jesus' Death	Matt 27:50b	Mark 15:37b	Luke 23:46c	John 19:30c
Nisan 15	Nisan 14	Friday, 3 April 33	The Temple Curtain is Torn	Matt 27:51a	Mark 15:38	Luke 23:45b
Nisan 15	Nisan 14	Friday, 3 April 33	Earthquake	Matt 27:51b
Nisan 15	Nisan 14	Friday, 3 April 33	Resurrection of Dead	Matt 27:52-53
Nisan 15	Nisan 14	Friday, 3 April 33	Centurion's Reaction	Matt 27:54	Mark 15:39	Luke 23:47
Nisan 15	Nisan 14	Friday, 3 April 33	The Beating of the Breast			Luke 23:48
Nisan 15	Nisan 14	Friday, 3 April 33	Jews Request to Pilate				John 19:31
Nisan 15	Nisan 14	Friday, 3 April 33	The Soldiers Break Legs of Criminals				John 19:32
Nisan 15	Nisan 14	Friday, 3 April 33	Soldier Pirces Side of Jesus with Spear				John 19:33-34
Nisan 15	Nisan 14	Friday, 3 April 33	The Witnesses of the Death	Matt 27:55-56	Mark 15:40-41	Luke 23:49	John 19:35-37
Nisan 15	Nisan 14	Friday, 3 April 33	Joseph of Arimathea Requests Body of Jesus	Matt 27:57-58a	Mark 15:42-43	Luke 23:50-52	John 19:38a
Nisan 15	Nisan 14	Friday, 3 April 33	Pilate's Surprise at Jesus' Quick Death		Mark 15:44a
Nisan 15	Nisan 14	Friday, 3 April 33	Pilate's Confirmation Hearing of Jesus' Death		Mark 15:44-45a
Nisan 15	Nisan 14	Friday, 3 April 33	Pilate Gives Permission to Joseph of Arimathea	Matt 27:58b	Mark 15:45b		John 19:38b
Nisan 15	Nisan 14	Friday, 3 April 33	Joseph Buys Linen Cloth		Mark 15:46a
Nisan 15	Nisan 14	Friday, 3 April 33	Nicodemus Brings 75LBs of Myrrh and Aloes				John 19:39
Nisan 15	Nisan 14	Friday, 3 April 33	Joseph Removes Jesus' Body from the Cross		Mark 15:46b	Luke 23:53a
Nisan 15	Nisan 14	Friday, 3 April 33	Jesus' Body is Wraped in Linen Cloth and Spices	Matt 27:59	Mark 15:46c	Luke 23:53b	John 19:40
Nisan 15	Nisan 14	Friday, 3 April 33	Nicodemus and Joseph Place Jesus in Tomb	Matt 27:60a	Mark 15:46d	Luke 23:53c	John 19:41-42
Nisan 15	Nisan 14	Friday, 3 April 33	Female Witnesses Saw Jesus Laid in Tomb	Matt 27:61	Mark 15:47	Luke 23:55
Nisan 15	Nisan 14	Friday, 3 April 33	Stone Rolled in Front of Tomb Enterance	Matt 27:60b	Mark 15:46e
Nisan 15	Nisan 14	Friday, 3 April 33	Joseph of Arimathea Leaves	Matt 27:60c
Nisan 15	Nisan 14	Friday, 3 April 33	Women Leave and Prepare Spices			Luke 23:56a
Nisan 16	Nisan 15	Saturday 4 April 33	Women Rested on Sabbath			Luke 23:56b
Nisan 16	Nisan 15	Saturday 4 April 33	Jewish Leaders Requests Guard from Pilate	Matt 27:62-64
Nisan 16	Nisan 15	Saturday 4 April 33	Pilate Orders Tomb Security	Matt 27:65
Nisan 16	Nisan 15	Saturday 4 April 33	Tomb is Sealed	Matt 27:66a
Nisan 16	Nisan 15	Saturday 4 April 33	Tomb Guard is Posted	Matt 27:66b
Nisan 17	Nisan 16	Sunday, 5 April 33	The Women at the Tomb	Matt 28:1-8	Mark 16:1-8	Luke 24:1-12	John 20:1-13
Nisan 17	Nisan 16	Sunday, 5 April 33	Jesus Appears to the Women	Matt 28:9-10		(Luke 24:10-11)	John 20:14-18
Nisan 17	Nisan 16	Sunday, 5 April 33	The Report of the Guard	Matt 28:11-15
Nisan 17	Nisan 16	Sunday, 5 April 33	Jesus Appears to Simon Peter		1 Cor 15:5	Luke 24:34
Nisan 17	Nisan 16	Sunday, 5 April 33	Jesus Appears on Emmaus Road			Luke 24:13-35
Nisan 17	Nisan 17	Sunday, 5 April 33	Jesus Appears to his Disciples -Thomas Absent			Luke 24:36-43	John 20:19-23
Nisan 24	Nisan 23	Sunday, 12 April 33	Jesus Appears to his Disciples -Thomas Present		1 Cor 15:5		John 20:24-29
			Jesus Appears to Eleven on Galilean Mountain	Matt 28:16-20
			Jesus Appears to More Than 500		1 Cor 15:6
			Jesus Appears to James		1 Cor 15:7
		Thursday, 14 May 33	Jesus' Last Words and Ascension			Luke 24:44-53 Acts 1:1-11
		?	Judas's Replacement is Chosen			Acts 1:12-26
	Siwan 7	Sunday, 24 May 33	Pentecost: Helper Arrives			Acts 2
			Jesus Appears to Saul on Damascus Road		1 Cor 15:8	Acts 9:1-25

Scriptural Evaluation of Salvation Invitations

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by
AWANA Clubs International

Will you give your heart to Christ?

This invitation is misleading. The Scriptures never tell us to give our heart to Christ. Such an invitation implies some effort on our part. We are not saved by giving God anything, but rather by receiving His gift of eternal life (Eph. 2:8-9). Remember also that the human heart is deceitful above all things and desperately wicked (Jer. 17:9). Romans 10:10 tells us that with the heart man believes unto righteousness, but the nonbeliever is unable to give his heart to God. Some use this Scripture, however, with the idea that the unsaved person is making a decision of his will to accept Christ. Even so, this invitation contains very confusing terminology that does not clearly present the truth of the gospel.

Will you surrender your life to Christ?

Surrender implies "giving everything'' to the Lord, while salvation is accepting the work of Christ on our behalf as a free gift. This invitation is the reverse of scriptural teaching. We are saved by receiving rather than by giving (John 1:12). The appeal of surrender is fitting only for a believer to yield his life to obedient service to the Lord. Such an appeal cannot be used for salvation. The expression "yield" in Romans 6 and "present" in Romans 12, both of which apply to believers, are calls to obedience and the need for dedicating one's life to God's will. Do not confuse these expressions and concepts with accepting and believing for salvation.

Will you confess your sins and ask the Lord to forgive you?

This is an appeal for a believer who needs to renew fellowship with the Lord on the basis of 1 John 1:9. This is not a salvation verse. It is God's direction for a sinful believer to be restored to fellowship with Himself. The unsaved person is not asked to confess his sins to get saved (he couldn't remember all of them anyway). Rather he is asked to recognize his sinful condition and accept Christ's payment for him. The unsaved person is forgiven and cleansed of his guilt because of his acceptance of Christ's death for him (Rom. 3:24).

Will you come to Christ tonight and promise to serve Him from now on?

The promise to serve Christ has meaning only for the believer. No invitation for service could be given to the unsaved because he has no spiritual life (Eph. 2:1). Also, the idea of "coming to Christ" may give the thought of trying to make oneself acceptable to Christ. If "coming" means deciding to accept Christ and His finished work on the cross, however, such an invitation may be acceptable. This invitation contains vague terminology, though, and will very likely be misunderstood by the unsaved person. The promise to serve Him is unacceptable for salvation, because it gives the idea of works (Eph. 2:8-9). Serving the Lord is a result of being saved. Service has nothing to do with getting saved.

Will you come and "pray through" to Christ?

The whole idea of praying through, hanging on, letting go, etc., is entirely foreign to a salvation invitation. Such terms imply some kind of action on our part and do not apply to receiving Christ. All we need to do is believe the gospel and receive the gift of salvation. Christ promised to save us when we accept and believe (John 3:18). Never are we told that we must plead with God. The way to Christ is open. When we come to Him in faith, He accepts us as we are (John 6:37). Such invitations are often used by those who put great emphasis on emotions. They insist that a person must keep on praying until he has a feeling of being saved.

Right now ask Jesus to come into your heart.

We are not saved by Jesus coming into our heart, but rather by trusting in His death for us (Eph 1:7). When we believe, He does indwell us. Our body then becomes the temple of the Holy Spirit However. that is a result of salvation. It is not the method whereby we are saved. Children find it confusing because they wonder if Jesus can physically come into their hearts. The simplicity of believing and trusting is misunderstood. Revelation 3:20 is often the basis of this invitation. Yet this passage does not deal with salvation. It does not focus the attention on Christ dying in my place and my acceptance of His work for me.

Will you make your commitment for Christ tonight?

This is one of the most misleading, vague invitations imaginable. A "commitment to Christ" could mean any number of things, such as serving, breaking wicked habits, obeying. making greater effort to do right, changing friends. or changing my life-style. Committing or promising something to God is certainly a "work" on my part. The unsaved person who is dead in trespasses and sin is unable to make any kind of commitment whatsoever. We are not saved by our promises to God, but by believing Christ's work is for us (John 3:18). The unsaved person needs a new life in Christ. Only when he places his faith in the finished work of Christ will he receive that life in Christ (1 John 5:12).

Will you make Him Lord of your life?

This invitation deals with personal dedication and obedience by the believer (Rom. 6:11). It does not deal with salvation for the unsaved. The idea of "lordship salvation" is not scriptural. Jesus saves us from sin because of His work on the cross. There He took upon Himself the punishment for our guilt and died in our place (Rom. 5:8). The unsaved person cannot make Christ the Lord of his life. He has no spiritual life and no ability to obey the Lord. The work of Christ on the cross saves all who believe. His death and resurrection give spiritual life whereby the believer may obey and serve Him (1 Pet. 2:24).

Will you repent of your sins to get saved?

Repentance means a "change of mind" and is followed by a decision or action because of that change Genuine repentance is the result of the convicting work of the Holy Spirit and is often accompanied by sorrow. Repentance is more than just sorrow, however. It involves a change of mind about guilt and the penalty for sin, one's need of salvation, and the Savior's sacrificial provision for salvation on the cross. While it is associated with salvation, repentance alone is not salvation. Faith and trust in the work of Christ on Calvary is the needed result of repentance. It must be followed by faith in the Lord Jesus to save from sin and to give spiritual life (Acts 20:28, John 1:12). Emphasizing only repentance leaves the unsaved with an incomplete message that does not give clear understanding of salvation.

Just believe now and allow Jesus to touch you.

The idea of Jesus touching me appeals to my emotions and feelings. It doesn't say anything about receiving Christ as Savior The emphasis in this invitation is on feelings and some unusual experience that indicates I am saved. Nowhere in Scripture are we told that Jesus saves us by touching us nor are we told to seek or expect any particular feelings when we trust Christ as our Savior. Feelings of joy, cleansing, and relief may all come as a result of believing Our assurance of salvation, however, is based on the simple promise of the Word, not on how we feel (John 1:12). Even if there are no special feelings, the promise of God is to save everyone who believes the gospel. On this basis alone, salvation can be claimed by the believer (John 3:16).

Are you willing to forsake all your sins to obtain salvation?

As a person who is dead in transgressions and sins, the sinner has no ability to forsake his sins. Even if he could forsake his sins, it would only be self-reformation, not regeneration by the Holy Spirit. Scripture never tells us to forsake anything as a requirement for salvation. Rather Scripture commands us to believe the "Good News" that Christ died for us (Rom. 5:8). God saves us just as we are--lost and without hope outside of Christ. We cannot make ourselves more acceptable to God by trying to forsake our sins. This invitation puts the emphasis on something we cannot do. Rather, we must believe that Christ in His death and resurrection has done all we need to become saved. All God requires is that we believe and trust Him (Rom. 4:5). Once we are saved, it is a different matter. Then the believer should forsake sin with the power of the Holy Spirit and obey the commands of Christ to live a godly life (Gal. 5:16). This invitation confuses the results of salvation (godly conduct) with the method of salvation (to receive and believe).

Will you accept the Lord Jesus as your own personal Savior?

This invitation is biblically correct. Accepting (receiving) the Lord Jesus as my Savior is believing that He died for me and paid the penalty for my sin (Rom. 5:8). Because He loves me, He died for me. Placing my personal trust in His death for me is God's only requirement for salvation (Rom. 3:24). Trusting Christ is personal. Christ died for me, and I personally trust Him to save me from the penalty of my sin. "As many as received Him" (John 1:12) is the open invitation to anyone to be saved. "Receiving" results in an immediate salvation. Christ died for your sins. Believe it personally. That's all you need to get saved. This is the heart of the gospel (Rom. 5:8). The Bible uses believe as an absolute trust in the work of Christ for me (John 3:18). Christ died for my sins and demonstrated His victory over sin by His physical resurrection from the dead (Rom. 4:24-25). The work is all done! Our Savior lives to assure the believer that He can and will complete our salvation (Phil. 1:6). The payment is complete for the penalty of my sin (1 John 2:2). Knowing my guilt of sin, all that I can do is believe that He died for me and trust that payment to be all I need for salvation (Rom. 4:5; 6:23).

You can be saved right now by believing that Christ died for your sins.

This is a correct statement. It includes the immediate fact of salvation when we believe or trust in the work of Christ at Calvary. It also includes the substitutionary aspect that Christ died for me in my place (2 Cor. 5:21). Christ shed His blood for me; that is the payment for my sins (1 Pet. 1:18-19). His sacrifice fulfilled the Old Testament stipulation that "without the shedding of blood there is no remission" (Heb. 9:22). We have redemption and forgiveness through His blood (Eph. 1:7). His bodily resurrection assures us that He lives to keep the believer saved, to intercede for him, and to finally present him faultless before the throne (Heb. 7:25, Jude 24). Because He lives, the believer has the blessed assurance of the physical return of the Lord and the certainty of his place in heaven (1 Thes. 4:14-18).

Will you believe Jesus took your place on the cross?

This invitation is also true to the Word of God. All the penalty of our sins was laid on Christ (Isa. 53:6). He suffered the consequence of death for us (1 Pet 3:18). He took my place when He died for me. To believe is to trust Him completely to do all that is needed to remove my penalty of sin and impart spiritual life to me. The Bible usage of "believe'' is different than our common daily usage. Today "believe'' usually means "maybe"--something I think I may do or want. The Bible uses believe as an absolute trust in the work of Christ for me (John 3:18).

Right now believe that Christ paid the price in full for your sins.

Again, this is a correct statement that centers on the need for immediate action. The basis of salvation is also indicated. Christ paid the awful penalty for sin--death. Note the emphasis also that He paid the price in full. There is nothing left to pay, to do, to join, or to earn. We must only receive Him and trust in what He accomplished for us at Calvary. We are justified "freely by His grace" (Rom. 3:24). He loved us while we were yet sinners. His love was not based on any goodness on our part. He loved us because He wanted to save us and make our salvation possible by paying the price of our sin on the cross (1 Pet. 2:24). The urgency of our believing is important! There is no promise of tomorrow, or some future opportunity. Rather, "now" is the best time of all to receive Christ (II Cor. 6:2).

Q. Why Couldn’t King David Build the Temple?

I’m curious why God forbade David from building the temple? I know 2 Samuel says it’s because David had blood on his hands, but I also know David was following God’s will by purging the Promised Land of pagan worship. This seems contradictory to me. Any thoughts?

Answer

My sense is to let the biblical explanation be the explanation. David was a “man of blood.” No king of Israel was completely free of bloodshed, I suspect, but David did his share and then some.

Note these words of David to Solomon:

“But the word of the LORD came to me, saying, ‘You have shed much blood and have waged great wars; you shall not build a house to My name, because you have shed so much blood on the earth before Me.⁹ ‘Behold, a son will be born to you, who shall be a man of rest; and I will give him rest from all his enemies on every side; for his name shall be Solomon, and I will give peace and quiet to Israel in his days.¹⁰ ‘He shall build a house for My name, and he shall be My son and I will be his father; and I will establish the throne of his kingdom over Israel forever’” (1 Chronicles 22:8-10, NAU).

This seems entirely consistent with the purpose of the temple, as indicated in 1 Kings 8, Isaiah 56:7, and in our Lord’s summary in Matthew 21:13; Mark 11:17; and Luke 19:45-46:

⁴⁵ Jesus entered the temple and began to drive out those who were selling, ⁴⁶ saying to them, “It is written, ‘AND MY HOUSE SHALL BE A HOUSE OF PRAYER,’ but you have made it a ROBBERS’ DEN.” (Lk. 19:45-46 NAU)

David was a “man of blood” in that he killed many Gentiles. It would seem strange / unbecoming for him to build a house of prayer for all the nations. Solomon was much more a man of peace, and thus he could build a house of prayer for the nations without any inconsistency regarding God’s purpose for the temple.

I hope this helps,

Bob

The Greatest Chapter in the Bible: Romans 8

Related Media

This final preached sermon by Dr. Bill McRae was preached on September 2, 2017 at Muskoka Bible Centre in Canada.

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Jurnalul Electronic Al Păstorilor, Rom Ed 34, Ediția de Iarnă 2020

Partea I: Consolidarea Predicării Expozitive

Introducere

Convingerea noastră în acest demers

Încrederea noastră în acest demers

Trei Sarcini De Bază În Procesul De Interpretare Biblică1

1. Determină sensul exact al textului (exegeză)

2. Aplică principii corecte de interpretare a textului (hermeneutică)

3. Fă legătura

Concluzii

Două Întrebări Hermeneutice Importante

Întrebarea #1: Autorii inspirați ai Vechiului Testament au înțeles pe deplin lucrurile despre care scriau?

Întrebarea #2: Autorii inspirați ai Noului Testament au înțeles pe deplin lucrurile despre care scriau?

Partea A II-A: Schițe De Predici

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The Net Pastors Journal, Rus Ed 34, Зимнее Издание 2020

Часть I: Усиливая Изложенную Проповедь

Введение

Наше убеждение в этом задании

Наша уверенность в этом задании

Три Главные Задачи Библейского Толкования1

1. Определить точное значение отрывка (толкование)

2. Применение основных принципов толкования к толкованию Писания (герменевтика)

3. Ликвидировать разрыв

Заключение

Два Важных Герменевтических Вопроса

Вопрос 1: Знали ли авторы ветхозаветных времен о чем они писали?

Вопрос № 2: Знали ли Н.З. авторы полностью то, о чем они писали?

Часть II: План Проповеди

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Q. Is it medically safe to engage in ten days of total fasting monthly taking only water

Answer

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Week 4: Matthew 8:1-13; 11; 12:33-50 Luke 7; 8:19-21; 11

Sunday (Luke 7:1-17; Matthew 8:1-13)

Prayer

Scripture In Perspective

Faith In Action

Consider

Reflect

Pray

Act

Monday (Matthew 11:1-24; Luke 7:18-35)

Prayer

Scripture In Perspective

Faith In Action

Consider

Reflect

Pray

Act

Tuesday (Luke 7:36-50)

Prayer

Summary and Commentary

Interaction

Consider

Discuss

Reflect

Share

Faith In Action

Pray

Act

Wednesday (Matthew 12:33-50; Luke 8:19-21)

Prayer

Scripture In Perspective

Faith In Action

Consider

Reflect

Pray

Act

Thursday (Luke 11:1-36)

Prayer

Scripture In Perspective

Faith In Action

Consider

Reflect

Trei Sarcini De Bază În Procesul De Interpretare Biblică ¹

Три Главные Задачи Библейского Толкования ¹

The Dispute
(9:24)

Jesus’ Correction of
the Disciples’ Competitiveness
(22:25-30)

Jesus’ Words of Prophecy to Peter
(22:31-34)

Jesus’ Puzzling Words
About Satchels and Swords
(22:35-38)