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araitsume · 4 years

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The Acts of the Apostles, pp. 123-130: Chapter (13) Days of Preparation

This chapter is based on Acts 9:19-30.

After his baptism, Paul broke his fast and remained “certain days with the disciples which were at Damascus. And straightway he preached Christ in the synagogues, that He is the Son of God.” Boldly he declared Jesus of Nazareth to be the long-looked-for Messiah, who “died for our sins according to the Scriptures; ... was buried, and ... rose again the third day,” after which He was seen by the Twelve and by others. “And last of all,” Paul added, “He was seen of me also, as of one born out of due time.” 1 Corinthians 15:3, 4, 8. His arguments from prophecy were so conclusive, and his efforts were so manifestly attended by the power of God, that the Jews were confounded and unable to answer him.

The news of Paul's conversion had come to the Jews as a great surprise. He who had journeyed to Damascus “with authority and commission from the chief priests” (Acts 26:12) to apprehend and persecute the believers was now preaching the gospel of a crucified and risen Saviour, strengthening the hands of those who were already its disciples, and continually bringing in new converts to the faith he had once so bitterly opposed.

Paul had formerly been known as a zealous defender of the Jewish religion and an untiring persecutor of the followers of Jesus. Courageous, independent, persevering, his talents and training would have enabled him to serve in almost any capacity. He could reason with extraordinary clearness, and by his withering sarcasm could place an opponent in no enviable light. And now the Jews saw this young man of unusual promise united with those whom he formerly persecuted, and fearlessly preaching in the name of Jesus.

A general slain in battle is lost to his army, but his death gives no additional strength to the enemy. But when a man of prominence joins the opposing force, not only are his services lost, but those to whom he joins himself gain a decided advantage. Saul of Tarsus, on his way to Damascus, might easily have been struck dead by the Lord, and much strength would have been withdrawn from the persecuting power. But God in His providence not only spared Saul's life, but converted him, thus transferring a champion from the side of the enemy to the side of Christ. An eloquent speaker and a severe critic, Paul, with his stern purpose and undaunted courage, possessed the very qualifications needed in the early church.

As Paul preached Christ in Damascus, all who heard him were amazed and said, “Is not this he that destroyed them which called on this name in Jerusalem, and came hither for that intent, that he might bring them bound unto the chief priests?” Paul declared that his change of faith had not been prompted by impulse or fanaticism, but had been brought about by overwhelming evidence. In his presentation of the gospel he sought to make plain the prophecies relating to the first advent of Christ. He showed conclusively that these prophecies had been literally fulfilled in Jesus of Nazareth. The foundation of his faith was the sure word of prophecy.

As Paul continued to appeal to his astonished hearers to “repent and turn to God, and do works meet for repentance” (Acts 26:20), he “increased the more in strength, and confounded the Jews which dwelt at Damascus, proving that this is very Christ.” But many hardened their hearts, refusing to respond to his message, and soon their astonishment at his conversion was changed into intense hatred like that which they had shown toward Jesus.

The opposition grew so fierce that Paul was not allowed to continue his labors at Damascus. A messenger from heaven bade him leave for a time, and he “went into Arabia” (Galatians 1:17), where he found a safe retreat.

Here, in the solitude of the desert, Paul had ample opportunity for quiet study and meditation. He calmly reviewed his past experience and made sure work of repentance. He sought God with all his heart, resting not until he knew for a certainty that his repentance was accepted and his sin pardoned. He longed for the assurance that Jesus would be with him in his coming ministry. He emptied his soul of the prejudices and traditions that had hitherto shaped his life, and received instruction from the Source of truth. Jesus communed with him and established him in the faith, bestowing upon him a rich measure of wisdom and grace.

When the mind of man is brought into communion with the mind of God, the finite with the Infinite, the effect on body and mind and soul is beyond estimate. In such communion is found the highest education. It is God's own method of development. “Acquaint now thyself with Him” (Job 22:21), is His message to mankind.

The solemn charge that had been given Paul on the occasion of his interview with Ananias, rested with increasing weight upon his heart. When, in response to the word, “Brother Saul, receive thy sight,” Paul had for the first time looked upon the face of this devout man, Ananias under the inspiration of the Holy Spirit said to him: “The God of our fathers hath chosen thee, that thou shouldest know His will, and see that Just One, and shouldest hear the voice of His mouth. For thou shalt be His witness unto all men of what thou hast seen and heard. And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord.” Acts 22:13-16.

These words were in harmony with the words of Jesus Himself, who, when He arrested Saul on the journey to Damascus, declared: “I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee; delivering thee from the people, and from the Gentiles, unto whom now I send thee, to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in Me.” Acts 26:16-18.

As he pondered these things in his heart, Paul understood more and more clearly the meaning of his call “to be an apostle of Jesus Christ through the will of God.” 1 Corinthians 1:1. His call had come, “not of men, neither by man, but by Jesus Christ, and God the Father.” Galatians 1:1. The greatness of the work before him led him to give much study to the Holy Scriptures, in order that he might preach the gospel “not with wisdom of words, lest the cross of Christ should be made of none effect,” “but in demonstration of the Spirit and of power,” that the faith of all who heard “should not stand in the wisdom of men, but in the power of God.” 1 Corinthians 1:17; 2:4, 5.

As Paul searched the Scriptures, he learned that throughout the ages “not many wise men after the flesh, not many mighty, not many noble, are called: but God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; and base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are: that no flesh should glory in His presence.” 1 Corinthians 1:26-29. And so, viewing the wisdom of the world in the light of the cross, Paul “determined not to know anything, ... save Jesus Christ, and Him crucified.” 1 Corinthians 2:2.

Throughout his later ministry, Paul never lost sight of the Source of his wisdom and strength. Hear him, years afterward, still declaring, “For to me to live is Christ.” Philippians 1:21. And again: “I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, ... that I may win Christ, and be found in Him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith: that I may know Him, and the power of His resurrection, and the fellowship of His sufferings.” Philippians 3:8-10.

From Arabia Paul “returned again unto Damascus” (Galatians 1:17), and “preached boldly ... in the name of Jesus.” Unable to withstand the wisdom of his arguments, “the Jews took counsel to kill him.” The gates of the city were diligently guarded day and night to cut off his escape. This crisis led the disciples to seek God earnestly, and finally they “took him by night, and let him down through the wall, lowering him in a basket.” Acts 9:25, R.V.

After his escape from Damascus, Paul went to Jerusalem, about three years having passed since his conversion. His chief object in making this visit, as he himself declared afterward, was “to see Peter.” Galatians 1:18. Upon arriving in the city where he had once been well known as “Saul the persecutor,” “he assayed to join himself to the disciples: but they were all afraid of him, and believed not that he was a disciple.” It was difficult for them to believe that so bigoted a Pharisee, and one who had done so much to destroy the church, could become a sincere follower of Jesus. “But Barnabas took him, and brought him to the apostles, and declared unto them how he had seen the Lord in the way, and that He had spoken to him, and how he had preached boldly at Damascus in the name of Jesus.”

Upon hearing this, the disciples received him as one of their number. Soon they had abundant evidence as to the genuineness of his Christian experience. The future apostle to the Gentiles was now in the city where many of his former associates lived, and to these Jewish leaders he longed to make plain the prophecies concerning the Messiah, which had been fulfilled by the advent of the Saviour. Paul felt sure that these teachers in Israel, with whom he had once been so well acquainted, were as sincere and honest as he had been. But he had miscalculated the spirit of his Jewish brethren, and in the hope of their speedy conversion he was doomed to bitter disappointment. Although “he spake boldly in the name of the Lord Jesus, and disputed against the Grecians,” those who stood at the head of the Jewish church refused to believe, but “went about to slay him.” Sorrow filled his heart. He would willingly have yielded up his life if by that means he might bring some to a knowledge of the truth. With shame he thought of the active part he had taken in the martyrdom of Stephen, and now in his anxiety to wipe out the stain resting upon one so falsely accused, he sought to vindicate the truth for which Stephen had given his life.

Burdened in behalf of those who refused to believe, Paul was praying in the temple, as he himself afterward testified, when he fell into a trance; whereupon a heavenly messenger appeared before him and said, “Make haste, and get thee quickly out of Jerusalem: for they will not receive thy testimony concerning Me.” Acts 22:18.

Paul was inclined to remain at Jerusalem, where he could face the opposition. To him it seemed an act of cowardice to flee, if by remaining he might be able to convince some of the obstinate Jews of the truth of the gospel message, even if to remain should cost him his life. And so he answered, “Lord, they know that I imprisoned and beat in every synagogue them that believed on Thee: and when the blood of Thy martyr Stephen was shed, I was also standing by, and consenting unto his death, and kept the raiment of them that slew him.” But it was not in harmony with the purpose of God that His servant should needlessly expose his life; and the heavenly messenger replied, “Depart: for I will send thee far hence unto the Gentiles.” Acts 22:19-21.

Upon learning of this vision, the brethren hastened Paul's secret escape from Jerusalem, for fear of his assassination. “They brought him down to Caesarea, and sent him forth to Tarsus.” The departure of Paul suspended for a time the violent opposition of the Jews, and the church had a period of rest, in which many were added to the number of believers.

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frederickwiddowson · 4 years

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The Acts of the Apostles, the history of the early church, by Luke the physician - Acts 4:15-31 comments : the council's decision and Peter and John's reply

Acts 4:15 ¶ But when they had commanded them to go aside out of the council, they conferred among themselves, 16 Saying, What shall we do to these men? for that indeed a notable miracle hath been done by them is manifest to all them that dwell in Jerusalem; and we cannot deny it. 17 But that it spread no further among the people, let us straitly threaten them, that they speak henceforth to no man in this name. 18 And they called them, and commanded them not to speak at all nor teach in the name of Jesus. 19 But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. 20 For we cannot but speak the things which we have seen and heard. 21 So when they had further threatened them, they let them go, finding nothing how they might punish them, because of the people: for all men glorified God for that which was done. 22 For the man was above forty years old, on whom this miracle of healing was shewed.

Peter and John are now sent to wait outside. This is a cause of grave concern because it is impossible to deny that this healing has happened. News of it is spreading. If these men can do the work that Jesus did, healing the sick and the lame, who can say but what His claims were true and maybe their claims are, as well. This news has got to be squelched right away.

Peter and John now declare, not only to them but to us, the grounds on which we may disobey any civil law. There is no law that has any authority over the Holy Spirit that works inside of us. No law can contain that Spirit.

Galatians 5:22 But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, 23 Meekness, temperance: against such there is no law.

We are called to be witnesses for Christ and to make disciples.

Matthew 28:19 Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: 20 Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.

The leadership, probably caught between the amazement of the people for this miracle and the danger to their position if this aroused a disturbance that would come to the attention of their Roman masters, can only threaten them and then let them go. They were always torn between trying to squelch what was being preached or trying to ignore it for fear of public unrest.

Mark 12:12 And they sought to lay hold on him, but feared the people: for they knew that he had spoken the parable against them: and they left him, and went their way.

John 11:46 But some of them went their ways to the Pharisees, and told them what things Jesus had done. 47 Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doeth many miracles. 48 If we let him thus alone, all men will believe on him: and the Romans shall come and take away both our place and nation.

Acts 4:23 ¶ And being let go, they went to their own company, and reported all that the chief priests and elders had said unto them. 24 And when they heard that, they lifted up their voice to God with one accord, and said, Lord, thou art God, which hast made heaven, and earth, and the sea, and all that in them is: 25 Who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain things? 26 The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ. 27 For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, 28 For to do whatsoever thy hand and thy counsel determined before to be done. 29 And now, Lord, behold their threatenings: and grant unto thy servants, that with all boldness they may speak thy word, 30 By stretching forth thine hand to heal; and that signs and wonders may be done by the name of thy holy child Jesus. 31 And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness.

Verse 24 is a wonderful acknowledgement about God creating all things confirmed in other places than Genesis, chapter one. God’s creation of the universe is not only confirmed by Moses, writing Genesis under the inspiration of God, but also Isaiah.

Isaiah 42:5 Thus saith God the LORD, he that created the heavens, and stretched them out; he that spread forth the earth, and that which cometh out of it; he that giveth breath unto the people upon it, and spirit to them that walk therein:

Isaiah 45:18 For thus saith the LORD that created the heavens; God himself that formed the earth and made it; he hath established it, he created it not in vain, he formed it to be inhabited: I am the LORD; and there is none else.

King David;

Psalm 33:6 By the word of the LORD were the heavens made; and all the host of them by the breath of his mouth.

And the Lord Jesus Christ Himself.

Mark 13:19 For in those days shall be affliction, such as was not from the beginning of the creation which God created unto this time, neither shall be.

Verses 25 and 26 quote the great Psalm that most of us understand prophetically to be about the millennial reign of Christ. Peter uses it here to underscore how futile man’s rules against proclaiming Christ are to be. Those who do not believe in a physical, millennial reign of Christ on earth will say that this Psalm was fulfilled here although to say that denies the implications of its message from verse 7 onward.

Psalm 2:1 ¶ Why do the heathen rage, and the people imagine a vain thing? 2 The kings of the earth set themselves, and the rulers take counsel together, against the LORD, and against his

anointed, saying, 3 Let us break their bands asunder, and cast away their cords from us. 4 He that sitteth in the heavens shall laugh: the Lord shall have them in derision. 5 Then shall he speak unto them in his wrath, and vex them in his sore displeasure. 6 Yet have I set my king upon my holy hill of Zion.

7 ¶ I will declare the decree: the LORD hath said unto me, Thou art my Son; this day have I begotten thee. 8 Ask of me, and I shall give thee the heathen for thine inheritance, and

the uttermost parts of the earth for thy possession. 9 Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter’s vessel.

10 ¶ Be wise now therefore, O ye kings: be instructed, ye judges of the earth. 11 Serve the LORD with fear, and rejoice with trembling. 12 Kiss the Son, lest he be angry, and ye perish

from the way, when his wrath is kindled but a little. Blessed are all they that put their trust in him.

There are many prophecies in the Bible that have more than one application, an immediate and a future, as we have seen. Verses in Psalm 2 show that its ultimate fulfillment will come at the end of the millennial reign of Christ, as we will see more clearly in Revelation.

With verse 31 I want to restate something said earlier. The Holy Ghost gave commands to the Apostles whom Jesus showed Himself to for forty days after His resurrection. The apostles were ordered to assemble together at Jerusalem and to wait for the Holy Ghost to be given to them. What do we say then to this passage in John?

John 20:22 And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost:

It appears then that, at least for the early believers in Christ, that the Holy Ghost could be given more than once, possibly for different reasons.

Titus 3:5 Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; 6 Which he shed on us abundantly through Jesus Christ our Saviour; 7 That being justified by his grace, we should be made heirs according to the hope of eternal life.

The question I have to ask is if while we are sealed and secure with the indwelling of the Holy Spirit does God renew it in us as we are sanctified for Him in life? Could that be what the following mean more fully?

Ephesians 5:18 And be not drunk with wine, wherein is excess; but be filled with the Spirit;

We are saved once and indwelt with the Spirit as Paul relates the absurdity of being saved and lost again and again in Hebrews 6:1-6. In the following passage Paul shows that if you could lose your salvation you could not get saved again. It appears he is trying to get Christians to move beyond salvation to our sanctification.

Hebrews 6:1 ¶ Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God, 2 Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment. 3 And this will we do, if God permit. 4 For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, 5 And have tasted the good word of God, and the powers of the world to come,

6 If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame.

So, the question would be, are we praying to be filled with the Holy Spirit, to be renewed in the power and mind of God over sin and self? Or are we satisfied and complacent about this unspeakable gift?

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sammy24682468 · 5 years

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2019 Revelation Study lesson 13

"Memory Text: “Then He who sat on the throne said, ‘Behold, I make all things new.’ And He said to me, ‘Write, for these words are true and faithful’ ” (Revelation 21:5, NKJV)."

"The destruction of end-time Babylon is bad news for those who collaborated with this apostate religious system. For God’s people, however, it is good news (Rev. 19:1-7). Babylon was responsible for inducing the secular political powers to persecute and harm them (Rev. 18:24). The destruction of this great adversary means deliverance and salvation for God’s faithful people."

"With the destruction of Babylon, the prayer of God’s people in the scene of the fifth seal is ultimately answered. Their cry, “How long, O Lord?” (Rev. 6:10) represents the cry of God’s oppressed and suffering people from Abel to the time when God will finally vindicate them (Ps. 79:5; Hab. 1:2; Dan. 12:6, 7). The book of Revelation assures God’s people that evil, oppression, and suffering will come to an end."

"It is now time for Christ to usher in His everlasting kingdom. The remaining chapters of Revelation describe not just the destruction of end-time Babylon but also the destruction of Satan and all evil. We get glimpses, too, of the establishment of God’s everlasting kingdom."

"Two thousand years ago, Christ left His heavenly home to invite His followers to a wedding supper (Matt. 22:1-14) that will take place after His marriage to His bride. “The marriage represents the reception by Christ of His kingdom. The Holy City, the New Jerusalem, . . . is called ‘the bride, the Lamb’s wife.’. . . In the Revelation the people of God are said to be the guests at the marriage supper. Revelation 19:9. If guests, they cannot be represented also as the bride. . . ."

"“In the parable of Matthew 22 the same figure of the marriage is introduced, and the investigative judgment is clearly represented as taking place before the marriage. Previous to the wedding the king comes in to see the guests, to see if all are attired in the wedding garment, the spotless robe of character washed and made white in the blood of the Lamb. Matthew 22:11; Revelation 7:14.”—Ellen G. White, The Great Controversy, pp. 426-428. After His death and resurrection, the Bridegroom returned to His Father’s house to “prepare a place” for His people, His wedding guests (see John 14:1-3). They remain on earth preparing for His return. At the end of the world, He will come back and take them to His Father’s house."

"Revelation 19:8 states that the fine and clean linen was given to the bride by Christ. This apparel shows that the wedding guests who enter the city do not claim any merit for their deeds. Thus, the “fine linen, clean and bright” represents “the righteous acts of the saints” (NKJV), acts that came as a result of their union with Christ, who lives in them. Thus, these robes symbolize His righteousness and that His people “keep the commandments of God, and the faith of Jesus” (Rev. 14:12). While on earth, Jesus told a parable about a wedding. However, one of the guests preferred to wear his own attire instead of the wedding garment provided by the king, and he was expelled from the wedding (Matt. 22:1-14)."

"Revelation 3:18 shows that the robe of Christ’s righteousness, the gold of faith and love, and the eye salve of the Holy Spirit are the greatest needs of God’s people living at the time of the end. Jesus’ offer that the Laodiceans “buy” these gifts from Him shows us that He asks for something in exchange for what He offers us. We give up self-sufficiency and trust in ourselves in exchange for a life of faithful obedience to Christ and trust in Him as our only hope of salvation."

"Read Revelation 19:11-16. What is the name of the rider of the white horse, and what does it mean that a sharp sword comes from His mouth? What does this tell us about how to be on the winning side in the end?"

"What we see here is a depiction of Christ’s second coming, the fulfillment of the promise that believers in all ages have been longing for. Like Jesus, His people have based their faith on God’s Word. Revelation 19:11-16 is the culmination of Jesus’ many victories: Jesus defeated Satan in heaven; He defeated Satan in the wilderness; He defeated him at the cross; and He will defeat him at His return."

"“Soon there appears in the east a small black cloud, about half the size of a man’s hand. It is the cloud which surrounds the Saviour and which seems in the distance to be shrouded in darkness. The people of God know this to be the sign of the Son of man. In solemn silence they gaze upon it as it draws nearer the earth, becoming lighter and more glorious, until it is a great white cloud, its base a glory like consuming fire, and above it the rainbow of the covenant. Jesus rides forth as a mighty conqueror. Not now a ‘Man of Sorrows,’ to drink the bitter cup of shame and woe, He comes, victor in heaven and earth, to judge the living and the dead. ‘Faithful and True,’ ‘in righteousness He doth judge and make war.’ And ‘the armies which were in heaven’ (Revelation 19:11, 14) follow Him. With anthems of celestial melody the holy angels, a vast, unnumbered throng, attend Him on His way. The firmament seems filled with radiant forms—‘ten thousand times ten thousand, and thousands of thousands.’ No human pen can portray the scene; no mortal mind is adequate to conceive its splendor.”—Ellen G. White, The Great Controversy, pp. 640, 641."

"In 2 Thessalonians 1:8-10, Paul gives another depiction of the ultimate victory of Christ at the Second Coming, when all the secular and religious powers, which had conspired against Him, are destroyed, and His people are delivered for all eternity."

"Revelation 19 describes two suppers, one in verse 9 and another in verses 17 and 18. At one supper you eat, at the other you get eaten. It’s hard to imagine a starker contrast of what’s at stake in the whole great controversy for every human being. What should this imagery teach us about how seriously we need to take our faith and the mission that our faith calls us to participate in?"

"Read Revelation 20:1-3 along with Jeremiah 4:23-26. During the mil-lennium, what is the state of the earth? In what way is Satan bound by chains?"

"The 1,000 years (or millennium) begin with the second coming of Christ. At this time, Satan and his fallen angels are chained. The chaining of Satan is symbolic, because spiritual beings cannot be physically bound. Satan is bound by circumstances. The plagues have desolated the earth and killed off its evil inhabitants, bringing it into a chaotic condition resembling the earth before Creation (Gen. 1:2). In such a state, the earth functions as Satan’s prison during the millennium. Because there are no human beings to tempt and harm, all that Satan and his demonic associates can do is contemplate the consequences of their rebellion against God."

"Read Revelation 20:4-6. Where are the redeemed during the millennium?"

"Revelation shows that God’s people will spend the millennium in the heavenly places that Christ prepared for them (see John 14:1-3). John sees them sitting on thrones as kings and priests, judging the world. Jesus promised the disciples that they would “ ‘sit upon twelve thrones, judging the twelve tribes of Israel’ ” (Matt. 19:28). Paul stated that the saints would judge the world (1 Cor. 6:2, 3)."

"This judgment concerns the fairness of God’s actions. Throughout history Satan has raised doubts concerning God’s character and His dealings with the beings He created. During the millennium, God allows the redeemed to access the records of history in order to find answers to all questions concerning the fairness of His decisions regarding those who were lost, as well as questions dealing with His leading in their own lives. At the conclusion of the millennium, all questions regarding God’s justice are forever settled. God’s people are able to see beyond a shadow of doubt that Satan’s accusations were unfounded. They are now ready to witness the administration of God’s justice at the final judgment of the lost."

"After the eradication of sin, the earth will be transformed into the home of the redeemed. What will it be like?In Revelation 21:1, John saw “a new heaven and a new earth.” The Bible refers to three heavens: the sky, the starry universe, and the place where God dwells (see 2 Cor. 12:2). In Revelation 21:1, the earth’s atmosphere is in view. The contaminated earth and the sky cannot endure God’s presence (Rev. 20:11). The word “new” in Greek (kainos) refers to something new in quality, not in origin and time. This planet will be purged by fire and restored to its original state (2 Pet. 3:10-13)."

"Particularly interesting is the fact that the first thing John observes on the new earth is that there is no sea. John’s reference to “the sea” (with the definite article) shows that he probably had in mind the sea that surrounded him on Patmos, which had become a symbol of separation and suffering. For him, the absence of that sea on the new earth meant absence from the pain caused by his separation from those whom he loved."

"Read Revelation 21:2-8 and Revelation 7:15-17. What parallels exist in the description of the new earth and the Garden of Eden, in Genesis 2?"

"A life free of suffering and death on the restored earth is guaranteed by God’s presence among His people. His presence is manifested in the New Jerusalem and “the tabernacle of God” (Rev. 21:3), where God will dwell among His people. The presence of God makes life truly a paradise in the restored earth."

"God’s presence guarantees freedom from suffering: no death, sorrow, crying, or pain, which are all the consequences of sin. With the eradication of sin, “ ‘the former things have passed away’ ” (Rev. 21:4, NKJV)."

"This idea was well articulated by Mary and Martha at the death of their brother Lazarus: “ ‘Lord, if You had been here, my brother would not have died’ ” (John 11:21, NKJV). The sisters knew that death could not exist in the presence of Christ. In the same way, the abiding presence of God on the new earth will secure freedom from the pain and suffering that we now experience in this life. This freedom is the great hope that is promised to us in Christ, a hope sealed in His blood."

"John now describes the capital of the new earth, the New Jerusalem."

"While a real place inhabited by real people, the New Jerusalem and life in it are beyond any earthly description (see 1 Cor. 2:9)."

"Read Revelation 21:9-21. What are the exterior features of the New Jerusalem?"

"The New Jerusalem is referred to as the bride, the Lamb’s wife. The New Jerusalem is the place that Christ is preparing for His people (John 14:1-3)."

"The city is surrounded by a high wall with twelve gates—three gates on each of the four sides, allowing entry from any direction. This feature points to the universal scope of the city. In the New Jerusalem everybody has unlimited access to God’s presence."

"The city is further pictured as a perfect cube; it is 12,000 furlongs, or stadia, in length, width, and height. The cube consists of 12 edges. Thus, the city totals 144,000 stadia, which reflects the 144,000 who are translated without seeing death at the second coming of Jesus. In the Old Testament temple, the Most Holy Place was a perfect cube (1 Kings 6:20). The New Jerusalem thus functions as the center of the worship of God."

"Read Revelation 21:21-22:5. What interior features of the city remind you of the Garden of Eden? What is the significance of the promise that there will be no more curse in the city (Rev. 22:3)?"

"The most prominent feature of the New Jerusalem is the river of water of life flowing from God’s throne (see Gen. 2:10). In contrast to the river in Babylon, at which God’s people were sitting as captives longing for Jerusalem (Psalm 137), on the banks of the river of life in the New Jerusalem, God’s wandering people of all ages have found their home."

"On both sides of the river is the tree of life with leaves for “the healing of the nations” (Rev. 22:2). This healing does not refer to disease, as on the new earth there will be no disease. It refers to the healing of all the wounds caused by the barriers that have torn people apart throughout history. The redeemed of all ages and from all nations now belong to one family of God."

"The book of Revelation concludes with what was introduced at the beginning: the second coming of Christ in power and glory and the establishment of God’s everlasting kingdom. The return of Christ, when He finally will be united with His bride, is the climactic point in the book."

"However, the book does not put these events in an unrealistic context. That Jesus is coming soon is the first reality. The second reality is that we are still here waiting for His return. While waiting, we must have a clear comprehension of the messages of Revelation, and we can get this understanding by reading the book again and again until the end of all things comes. The messages of the book of Revelation constantly remind us, while we wait, not to look to the things of the world, but to fix our eyes on heaven and on Him who is our only hope. The Christ of Revelation is the answer to all human hopes and longings amid the enigmas and uncertainties of life. He holds the future of this world and our future in His hands."

"The book also reminds us that before the end comes, we are entrusted with the task of proclaiming the message of His soon return to all the world. Our waiting for His return is not passive, but active. Both the Spirit and the Bride call: “ ‘Come!’ ” (Rev. 22:17, NKJV). We must join that call. It is the good news, and as such, it must be proclaimed to the people of the world."

DISCUSSION QUESTIONS:

"• Think about the millennium and the judgment of the unrighteous dead that occurs only after the millennium. The saved will have a thousand years to get all their questions answered. Only then will God bring final punishment upon the lost. What does this truth reveal to us about God?"

"• Revelation 1:3 promises blessings to those who listen, read, heed, and keep the words of the prophecies of Revelation. As we conclude our study of this book, what are the things you have discovered that you need to heed and keep?"

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pamphletstoinspire · 6 years

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Understanding The Bible - A Practical Guide To Each Book In The Bible - Part 28

Written by: PETER KREEFT

FIVE

________

The I AM Reveals Himself: John’s Gospel

Long-standing tradition has identified John the author of the fourth Gospel with John “the disciple Jesus loved” (13:23; 19:26; 20:2; 21:7, 20). He was the one to whom Jesus entrusted His mother when He was dying on the Cross (19:26-27). He was the youngest of the apostles and lived the longest—until the time of the emperor Trajan (A.D. 98-117). We know this from Irenaeus, who was a disciple of Polycarp, who was, in turn, a disciple of John. He was one of the “inner circle” of Peter, James, and John. Most importantly, he was an eyewitness to the events he describes in his Gospel (1:14; 19:35; 21:24-25; see 1 Jn 1:1-3).

It has been a virtual touchstone of ideological acceptability in modernist theological circles to date this Gospel after John’s death in the second century and to hold that not John but “the Johannine community” wrote it. But this position is not based on any conclusive evidence in the text itself or on any evidence at all from history and the earliest tradition. It is rather based on a theological prejudice against John’s “high Christology”, that is, his strong emphasis on Christ’s divinity. The belief that this Gospel is not historically accurate because it was not written by an eyewitness (John the apostle), and that Jesus never really said the uncomfortable things this Gospel says He said—this is simply assumed and asserted as “the accepted results of modern scholarship”. In my opinion, this is what students call “a snow job”.

The case for John the apostle as author is very strong. First, the author’s knowledge of Jewish customs and geography indicates that he was a Jew.

Second, his attention to numbers (2:6; 6:13; 6:19; 21:8; 21:11) and names (1:45; 3:1; 18:10) indicates that he was a contemporary and an eyewitness, as he claims to be (1:14; 19:35; 21:24-25).

Third, he refers to himself as “the disciple Jesus loved”. The other three Gospels all name Peter, James, and John as the inner circle. Peter cannot be the author because he is referred to as another person than “the disciple Jesus loved”, and James cannot be the author because he was martyred too early (Acts 12:1-2). This leaves only John.

Fourth, a papyrus was discovered in Egypt (the Rylands Papyrus 52) containing parts of John 18, which has been dated to A.D. 135. This suggests a first-century date for the original Gospel, for the papyrus would have required considerable time to be copied and circulated.

Finally, all the early Church Fathers ascribe this Gospel to John, including Irenaeus, Clement of Alexandria, Theophilus of Antioch, and Origen.

The Gospel is arranged topically, not strictly chronologically. The central topic is the identity of Jesus. He is the great mystery man. People ask of others, “Who is He?” but of Jesus, “What is He?” They ask where He is from—not His hometown but His home world. His startling answer is that He is from Heaven, from God. He is the most incredible thing that has ever happened: the eternal God has stepped into the world of time He created.

The identification of the man Jesus with the eternal Logos, or Divine Mind, is first asserted in the magnificent, mystical prologue in chapter 1. Then it is gradually unfolded both by Jesus’ words, which more and more clearly claim divinity, and by His deeds, especially His miracles.

John arranges Jesus’ words around seven “I AM” statements:

1. “I AM the bread of life” (6:35, 48);

2. “I AM the light of the world” (8:12; 9:5);

3. “I AM the door” (10:7, 9);

4. “I AM the good shepherd” (10:11, 14);

5. “I AM the resurrection and the life” (11:25);

6. “I AM the way, the truth, and the life” (14:6); and

7. “I AM the true vine” (15:1-5).

“I AM” is the divine name God revealed to Moses from the burning bush (Ex 3:14). It is the name no Jew ever even pronounces, because to speak the name “I” is to claim to bear it. Exodus 3:14 is the only time God ever revealed His own essential name, as distinct from His relations and appearances to us (for example, as Lord, Creator, Father). In Hebrew, this name is called the sacred tetragrammaton or four-consonant name, JHWH. No one knows for certain how to pronounce it because the vowels were not written down and it was not spoken. (The old guess was “Jehovah” and the new guess is “Yahweh.”) However He pronounced it, when Jesus spoke this unutterable name, claiming it for Himself, He was clearly claiming divinity.

The most explicit occasion of all is in the passage 8:58: “Truly, truly I say to you, before Abraham was, I AM.” The Jews’ reaction to this was a clear and logical one: they tried to kill Him. For if He was not God, He was the most wicked blasphemer in history and the most worthy of death. This is one of Christianity’s oldest apologetic arguments: aut deus aut homo malus: “either [he is] God or a bad man.” The only thing Jesus couldn’t possibly be is the very thing nearly everyone except orthodox Christians say He was: a good man, but only a man.

People are complex. There are many attitudes we can take toward any person who ever lived—except to Jesus. There are only two possible attitudes to Him. John shows them emerging more and more clearly as the story unfolds, like two characters coming out of hiding. Either He is God, as He claimed to be, and must be worshipped, adored, loved, believed, and obeyed; or else He is the most dangerous liar or lunatic in history. John makes every honest reader choose between these two attitudes to Jesus because Jesus Himself did exactly that.

John arranges his story of Christ’s life around seven signs (miracles). Where each of the other evangelists record many miracles, John chooses only seven. But he carefully records people’s reactions of belief and disbelief after each one. This culminates in the crucifixion, where unbelief seems to triumph—until Easter Sunday.

John emphasizes how Jesus was hated and rejected. He never fit people’s prejudices, categories, ideologies, or set agendas. All were amazed at Him. Some were enthralled, and some were scandalized. Teachings like the one about eating His Body and drinking His Blood (6:58-69) sorted out His hearers into two camps: those who said, “This is a hard saying; who can listen to it?” (6:60) and those who said, “Lord, to whom shall we go? You have the words of eternal life” (6:68).

These are the only two camps that will ever be for all eternity. John shows us, more clearly than any other writer, the ultimate spiritual geography, the eternal map, behind the drama of belief versus unbelief. C. S. Lewis summarized the map this way: “Although there were a thousand paths by which he might walk through the world, there was not one of them that did not lead, in the end, either to the Beatific or the Miserific Vision.”

The seven signs around which John organizes this drama are:

1. changing water to wine (2:1-11);

2. healing the nobleman’s son (4:46-54);

3. healing the paralytic (5:1-16);

4. feeding the five thousand (6:1-13);

5. walking on the water (6:16-21);

6. healing the man born blind (9:1-7); and

7. raising Lazarus from the dead (11:1-44).

These seven miracles supply the seven basic human needs, both physically and spiritually:

1. wine symbolizes joy (see Ps 104:15);

2. physical health symbolizes spiritual health (virtue);

3. physical power and mobility symbolize spiritual power;

4. bread symbolizes “the bread of life”, spiritual nourishment;

5. overcoming sea and storm symbolizes faith overcoming fear;

6. physical sight symbolizes spiritual sight (wisdom); and

7. resurrection from physical death symbolizes salvation from eternal death.

Thus Christ saves completely. Joy, virtue, power, life, faith, sight, and immortality replace thirst, disease, paralysis, hunger, fear, blindness, and death.

Jesus speaks much in this Gospel of eating and drinking and life and death. There are two words in Greek for “life”: bios (natural life) and zoe (supernatural life). Zoe is the word John uses for what Jesus offers us. This is a life natural to God but supernatural to us. It includes divine power over nature via miracles, over selfishness via agape love, and over death via resurrection.

But no one can give what he doesn’t have. The practical importance of the dogma of the divinity of Christ is this: Christ can give us supernatural life only if He has it Himself, by nature. The case for Jesus’ divinity is also the case for our salvation.

John presents a compelling case, including many kinds of evidence, for the incredible claim that this man of flesh and blood was God incarnate.

First, most obviously, there are His miracles. These are signs (semeia) of His divinity, and of our own supernatural destiny. Only a supernatural being can perform supernatural acts.

A second, even clearer sign is His Resurrection. This is the final, dramatic, climactic proof of who He is. You just might come up with some natural explanation for other miracles if you were desperate to do so, but not for conquering death. Thus John goes into greater detail about Jesus’ post-Resurrection appearances than the other evangelists.

A third piece of evidence is Jesus’ character. It is as far as it could possibly be from that of a liar or a lunatic. He is good, wise, mature, clever, compassionate, and trustworthy. This is exactly the opposite sort of person from the madman who thinks he is God or the charlatan who dupes dumb disciples for private profit, power, and prestige, like Jim Jones or Reverend Moon.

Fourth, He forgives sins—all sins. “Who can forgive sins but God alone?”

Fifth, He changes people’s lives, characters, destinies, and even their names. Your name tells your self. Only God gives you that.

Insistently, repeatedly, and step by step John builds the case for Jesus’ divinity and challenges each reader with His claim to be not just the Savior but the reader’s Savior. How the reader responds is literally a matter of life or death. This book is, simply, the most important book ever written. It is the book of life.

No book lays it out more plainly. John tells us explicitly why he wrote his Gospel in 20:31. (How can so many scholars discuss the issue, as if there were some secret code or hidden agenda only the scholars knew?) It is the Gospel in a nutshell: “[T]hese things are written that you might believe that Jesus is the Christ, the Son of God, and that believing you may have life (zoe) in his name.”

#understanding the bible

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pamphletstoinspire · 6 years

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The Sacraments In Scripture - Part 3

CHAPTER 3

SACRAMENTSOF CONFIRMATION

Overview

The Sacrament of Confirmation strengthens and confirms the seal of the Holy Spirit given to us in Baptism. The sign of the sacrament is the anointing with the holy oil, called chrism. Anointing with oil held great significance in the Old Testament, including cleansing and healing, but most important was its use in signifying consecration (cf. Catechism, nos. 1293-94). In Israel, priests, prophets, and kings were consecrated for their holy office by the anointing with oil.

Jesus takes on the Old Testament office of priest, prophet, and king when He is anointed with the Holy Spirit at His Baptism. At the Jordan, with the outpouring of the Spirit, Jesus is manifested as “the Christ,” which is a title that literally means “anointed one.” In Confirmation, our baptismal anointing is confirmed and strengthened, and so we too are anointed like Jesus, and thus we are Christians—that is, “anointed ones”—anointed with the holy oil which signifies the Holy Spirit. Our lives should then bear witness to the power of the Holy Spirit with which Our Heavenly Father has anointed us.

Old Testament

Anointing with oil was the central rite of ordination to the priesthood in the Old Testament. Moses received the command from the Lord to anoint Aaron and his sons with oil:

Then you shall bring Aaron and his sons to the door of the tent of meeting, . . . and you shall anoint him and consecrate him, that he may serve me as priest. You shall bring his sons also and put coats on them, and anoint them, as you anointed their father, that they may serve me as priests: and their anointing shall admit them to a perpetual priesthood throughout their generations (Ex. 40:12-15).

The consecration with oil, the anointing, imparted the office and mission of priest. The holy oil was such an important part of the priestly consecration that anointing with oil typically evokes images of the priesthood. For example, the psalmist can compare the precious unity between brothers to the precious oil of Aaron’s consecration: “It is like the precious oil upon the head, running down upon the beard, upon the beard of Aaron, running down on the collar of his robes!” (Ps. 133:2).

One of the roles of the prophets was the anointing of the kings of Israel. The prophet Samuel consecrated Saul as king of Israel by the anointing of oil:

Then Samuel took a vial of oil and poured it on his [Saul’s] head, and kissed him and said, “Has not the LORD anointed you to be prince over his people Israel?” (1 Sam. 10:1).

Samuel later anointed David as king and, with the anointing of oil, the Spirit of God came upon David: “Then Samuel took the horn of oil, and anointed him in the midst of his brothers; and the Spirit of the LORD came mightily upon David from that day forward” (1 Sam. 16:13). Priests, prophets, and kings had an office of such magnitude and responsibility that they needed divine assistance, which was signified and effected by the anointing with oil. Anointing with oil imparted the Spirit of God to empower those commissioned to serve God in a special way. The Catechism points out that “in Israel those consecrated to God for a mission that he gave were anointed in his name” (no. 436).

Every king of Israel was anointed with oil at his inauguration. As a result, during the exile the title for the future king who would lead Israel out of exile and restore the kingdom became simply the “messiah,” which in Hebrew literally means “anointed one.” The prophets foretold that there would be someone whom the Lord would anoint with His Spirit, who would redeem Israel (cf. Is. 61:1). All anxiously awaited the coming of the Lord’s anointed one.

New Testament

When was Jesus anointed, so that He could be called the Messiah, the Lord’s anointed? According to Saint Peter, Jesus of Nazareth was anointed when He was baptized in the Jordan River, where “God anointed [Him] with the Holy Spirit and with power” (Acts 10:38).

hen Jesus came up from the Jordan waters “the Holy Spirit descended upon him in bodily form, as a dove” (Lk. 3:22). Just as David and the kings of Israel were anointed with oil, so too Jesus, a descendent of David, was anointed (with the Holy Spirit) at His Baptism in the Jordan. Jesus’ anointing in the Spirit marked the beginning of His public ministry; from that point on, Jesus took on the role of priest, prophet, and king (cf. Catechism, nos. 436, 1286).

After Jesus’ anointing at the Jordan, He can truly be called Christ, because He is now anointed. Right after Jesus is anointed, He is “led by the Spirit” into the wilderness (Lk. 4:1). From the wilderness He comes to Nazareth, where He takes the scroll of Isaiah and makes the words of the ancient prophecy His own, saying, “The Spirit of the Lord is upon me, because he has anointed me to preach good news to the poor” (Lk. 4:18). Because of the descent of the Holy Spirit upon Him at the Jordan, Jesus fulfills the words of Isaiah and can therefore claim that the Lord has anointed Him. Jesus is the Christ.

Jesus begins His ministry and messianic mission with an anointing by the Lord. In his Gospel Saint Luke highlights how Jesus’ entire mission is marked by the Spirit. Luke makes this point by telling us that after Jesus’ Baptism and anointing at the Jordan, He “returned in the power of the Spirit into Galilee” (Lk. 4:14). All that Jesus does, from His miraculous healings to dynamic teaching, He does in the power of the Spirit. Jesus’ mission is carried out in the Spirit, which is made manifest with the Spirit’s outpouring upon Jesus at the beginning of His public life.

When Luke wrote the sequel to his Gospel, the Acts of the Apostles, he carefully showed the parallel between the life of Jesus (which he recorded in his Gospel) and the life of the Church (which is the subject of Acts). Just as the mission of Jesus began with His anointing in the Spirit, so too does the mission of the Church start with the outpouring of the Spirit at Pentecost. The Church, the corporate body of Christ, relives at Pentecost the anointing of Jesus in the Spirit. At the Jordan River, the Spirit came upon Jesus in the form of a dove, and at Pentecost the Holy Spirit comes upon the disciples in the appearance of tongues of fire (Acts 2:3). Luke has shown how both Jesus and the Church begin their mission with an outpouring of the Holy Spirit. At Pentecost, the faith of the disciples is confirmed and strengthened by the power of the Holy Spirit, and they immediately leave the Upper Room in which they were hiding to spill out into the streets of Jerusalem and to the world to proclaim the Gospel.

Application

What is it that makes us “Christian”? Is it simply that we follow Jesus and try to imitate His example? Not exactly. Apart from God’s grace, we do not have the ability to follow Jesus and imitate His ways. Only with the power of the Holy Spirit can we follow Jesus. What makes us “Christian” is the fact that we possess the anointing of the Holy Spirit, given to us in our Baptism and completed in the Sacrament of Confirmation, when we are anointed with oil by the bishop. We are “Christians” because we are literally “anointed ones.” The Catechism sums this up well: “This anointing highlights the name ‘Christian,’ which means ‘anointed’ and derives from that of Christ himself whom God ‘anointed with the Holy Spirit’” (no. 1289).

The full force of the anointing we receive in Confirmation can only be grasped in relation to the primary anointing accomplished by the Holy Spirit, that of Jesus Christ (cf. Catechism, no. 695). Every action of Jesus’ life gave evidence of the fullness of this anointing. Our lives should also bear fruit that is worthy of those who have been anointed in the power of the Holy Spirit. Just as Jesus was “led by the Spirit” after His anointing, we too should be led by the Spirit, as Saint Paul says, “For all who are led by the Spirit of God are sons of God” (Rom. 8:14). In our Baptism and Confirmation, we are anointed in the Spirit, and thus we all participate, to a certain degree, in the priestly, prophetic, and kingly mission of Jesus (cf. Catechism, no. 783). Through Confirmation and its graces, we should be emboldened to bear witness to Jesus before all people, sharing our faith as an act of charity to others and as an act of love for God. We must act, for our anointing is a commissioning. This means that we have been given a mission by the Father, a mission in imitation of the Son by the power of the Spirit. The Catechism states this clearly:

By Confirmation Christians, that is, those who are anointed, share more completely in the mission of Jesus Christ and the fullness of the Holy Spirit with which he is filled, so that their lives may give off “the aroma of Christ” (Catechism, no. 1294).

Questions

1. Read Exodus 40:12-15 and 1 Samuel 10:1. Who was anointed with oil in ancient Israel during the Old Covenant?

2. Read 1 Samuel 16:13. What happens after Samuel anointed David with oil?

3. What do the Hebrew term “messiah” and the Greek term “christ” literally mean?

4. On what occasion is Jesus anointed with the Holy Spirit? (See Matthew 3:13-17.)

5. What event in the life of Jesus does Pentecost parallel? (See Luke 3:21-22, 4:14-16.) Why?

6. What makes us “Christians”? (See Catechism, no. 1289.)

7. One of the graces and obligations of Confirmation is that we give witness to our faith in Jesus and the Church. In what ways do you give witness to Christ? What more could you do to spread the faith?

#the sacraments in scripture

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pamphletstoinspire · 8 years

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THE HOLY GOSPEL OF JESUS CHRIST, ACCORDING TO ST. LUKE, FROM THE LATIN VULGATE BIBLE

Chapter 12 - Part 1

PREFACE.

St. Luke was a physician, a native of Antioch, the metropolis of Syria, and well skilled in the Greek language. In some ancient manuscripts, he is called Lucius, and Lucanus. Some conjecture that he was at first a Gentile and a pagan, and was converted by the preaching of St. Paul, at Antioch; others, that he was originally a Jew, and one of the seventy-two disciples. Sts. Hippolitus and Epiphanius say, that hearing from our Lord these words, he that eateth not my flesh, and drinketh not my blood, is not worthy of me, he withdrew, and quitted our Saviour, but returned to the faith at the preaching of St. Paul. But, to leave what is uncertain, St. Luke was the disciple, travelling companion, and fellow-labourer of St. Paul. Of him St. Paul is supposed to speak: (2 Corinthians viii. 18.) We have sent also with him (Titus) the brother, whose praise is in the gospel, through all churches: and again, Luke, the most dear physician, saluteth you: (Colossians iv.) and, only Luke is with me. (2 Timothy iv.) Some are of opinion that as often as St. Paul, in his Epistles, says according to my gospel, he speaks of the Gospel of St. Luke. This evangelist did not learn his gospel from St. Paul only, (who had never been with our Lord in the flesh) but from the other apostles also, as himself informs us in the beginning of his gospel, when he says, according as they have delivered them unto us; who, from the beginning, were eye-witnesses, (Greek: autoptai) and ministers of the word. His gospel, therefore, he wrote as he heard it; but the Acts of the Apostles, from his own observations; and both, as some believe, about the same time in which his history of the Acts finishes, towards the year of Christ 63. But the received opinion now is, that St. Luke wrote his gospel in Achaia, in the year 53, ten years previously to his writing of the Acts, purposely to counteract the fabulous relations concerning Jesus Christ, which several persons had endeavoured to palm upon the world.

There is a plenary indulgence attached to those who study scripture for at least a half-hour per day under the usual conditions.

Chapter 12 - Part 1

Christ warns us against hypocrisy, the fear of the world, and covetousness: and admonishes all to watch.

1 And when great multitudes stood about him, so that they trod one upon another, he began to say to his disciples: *Beware ye of the leaven of the Pharisees, which is hypocrisy.

Notes & Commentary:

Ver. 1. Beware ye of the leaven, &c. Christ calls the hypocrisy of the Pharisees leaven, which changes and corrupts the best intentions of men; for nothing is more destructive than hypocrisy to such as give way to it. (Theophylactus)

2 For there is nothing covered, that shall not be revealed: nor hidden, that shall not be known.

Ver. 2. The first servant whom the Almighty sent, was Moses; but they sent him away empty; for, says the Psalmist, they provoked him to anger in the camp. (Psalm cv.) The second servant sent was David, whom they used reproachfully, saying: What have we to do with David? (3 Kings xii. 16.) The third was the school of the prophets; and which of the prophets did they not kill? (Matthew xxiii.) (Ven. Bede)

3 For whatsoever things you have spoken in darkness, shall be published in the light: and that which you have spoken in the ear, in the chambers, shall be preached on the house-tops.

Ver. 3. No explanation given.

4 And I say to you, my friends: Be not afraid of them that kill the body, and after that have no more that they can do.

Ver. 4. No explanation given.

5 But I will shew you whom ye shall fear: fear ye him who, after he hath killed, hath power to cast into hell. Yea, I say to you, fear him.

Ver. 5. No explanation given.

6 Are not five sparrows sold for two farthings, and not one of them is forgotten before God?

Ver. 6. No explanation given.

7 But even the very hairs of your head are all numbered. Fear not, therefore: you are of more value than many sparrows.

Ver. 7. From this it appears, that the chief priests and lawyers were not ignorant that Christ was the Messiah promised in the law and the prophets, but their knowledge was afterwards blinded by their envy: for otherwise, had they known him to be true God, they would never have crucified the Lord of glory, says St. Paul. For a further explanation, see St. Matthew xxi. (Ven. Bede)

8 And I say to you: *Whosoever shall confess me before men, him shall the Son of man also confess before the Angels of God.

Ver. 8. They cast the heir, Jesus Christ, out of the vineyard, by leading him out of Jerusalem to be crucified. (Theophylactus) --- They had before cast him out by calling him a Samaritan and demoniac; (St. John, Chap. viii.) and again by refusing to receive him, and turning him over to the Gentiles. (St. Jerome)

9 But he that shall deny me before men, shall be denied before the Angels of God.

Ver. 9. The vineyard is given to others; as it is said, they shall come from the east and the west, from the north and the south, and sit down with Abraham, Isaac and Jacob in the kingdom of God. (St. Jerome)

10 And whosoever speaketh a word against the Son of man, it shall be forgiven him: but to him that shall blaspheme against the Holy Ghost, it shall not be forgiven.

Ver. 10. By this question, Christ shows that they were about to fulfil this prophecy, by casting him off, planning his death, and delivering him up to the Gentiles, by which he became the corner-stone, joining the two people of the Jews and Gentiles together, and forming out of them the one city and one temple of the faithful. (Ven. Bede) --- The Church is the corner, joining together Jews and Gentiles; the head of it is Christ. By the Lord hath this been done in our days, and it is wonderful in our eyes, seeing the prodigies which God has performed through him whom men reject as an impostor. (Theophylactus and Bible de Vence)

11 And when they shall bring you into the synagogues, and to magistrates, and powers, be not solicitous how or what you shall answer, or what you shall say.

Ver. 11. No explanation given.

12 For the Holy Ghost shall teach you in the same hour what you ought to say.

Ver. 12. The chief priests thus shew, that what our Saviour had just said was true, by thus seeking to lay their hands on him. (Ven. Bede)

13 And one of the multitude said to him: Master, speak to my brother that he divide the inheritance with me.

Ver. 13. No explanation given.

14 But he said to him: Man, who hath made me a judge or divider over you?

Ver. 14. The disciples of the Pharisees said this in order to induce our Saviour to answer them, "that they were not to pay tribute to Cæsar, being the people of God; an answer they confidently anticipated, and which the Herodians hearing, might immediately apprehend him, and thus remove the odium from themselves to Herod. (Ven. Bede)

15 And he said to them: Take heed and beware of all covetousness: for a man's life doth not consist in the abundance of things which he possesseth.

Ver. 15. Knowing their hypocrisy.[1] The Latin word commonly signifies, cunning, but by the Greek is here meant their dissimulation, or hypocrisy. (Witham)

16 And he spoke a similitude to them, saying: The land of a certain rich man brought forth plenty of fruits.

Ver. 16. No explanation given.

17 And he thought within himself, saying: What shall I do, because I have no place to lay up together my fruits?

Ver. 17. Although Christ clearly establishes here the strict obligation of paying to Cæsar what belongs to Cæsar, to the confusion of his very enemies, we shall still find them bringing forward against him the charge of disloyalty, as if he forbade tribute to be paid to Cæsar. (Luke xxiii. 2.) After the example of her divine Model, the Catholic Church has uniformly taught with St. Paul, the necessity of obeying the powers in being; and this not for fear of their wrath, but for conscience sake. Render to Cæsar the money on which his image is stamped, but render yourselves cheerfully to God; for the light of thy countenance, O Lord, is stamped upon us, (Psalm iv.) and not the image of Cæsar. (St. Jerome) --- With reason were they astonished at the wisdom of this answer, which eluded all their artifices, and taught them at the same time what they owed to their prince, and what they owed to God: and whoever hopes for the favour of heaven, must conscientiously observe this double duty to God and to the magistrate.

18 And he said: This will I do: I will pull down my barns, and will build greater: and into them will I gather all things that are grown to me, and my goods.

Ver. 18. No explanation given.

19 And I will say to my soul: Soul, thou hast much goods laid up for many years, take thy rest, eat, drink, make good cheer.

Ver. 19. No explanation given.

20 But God said to him: Thou fool, this night do they require thy soul of thee: and whose shall those things be, which thou hast provided?

Ver. 20. No explanation given.

21 So is he that layeth up treasure for himself, and is not rich towards God.

Ver. 21. No explanation given.

22 And he said to his disciples: Therefore I say to you: *Be not solicitous for your life, what you shall eat: nor for your body, what you shall put on.

Ver. 22. No explanation given.

23 The life is more than the food, and the body is more than the raiment.

Ver. 23. No explanation given.

24 Consider the ravens, for they do not sow, nor do they reap, neither have they store-house, nor barn, and God feedeth them. How much are you more valuable than they?

Ver. 24. No explanation given.

25 And which of you by thinking can add to his stature one cubit?

Ver. 25. No explanation given.

26 If then you are not able to do even the least thing, why are you solicitous for the rest?

Ver. 26. The doctrine of the resurrection from the dead is clearly given in the book of Moses, where mention is made of the burning bush, from the midst of which God appeared to Moses: have you not read, I say, what God there said to him? As God is the God of the living, you must be in an egregious error in imagining, that such as die in the eyes of the world not to return thither any more, die in the same manner in the eyes of God, to live no more. (Bible de Vence)

27 Consider the lilies how they grow: they labour not, neither do they spin. But I say to you, not even Solomon, in all his glory, was clothed like one of these.

Ver. 27. No explanation given.

28 Now if God clothe in this manner the grass that is to-day in the field, and to-morrow is cast into the oven: how much more you, O ye of little faith?

Ver. 28. No explanation given.

29 And seek not you what you shall eat, or what you shall drink: and be not lifted up on high:

Ver. 29. Literally the Lord our God is the only Lord: and this is the sense of the text in Deuteronomy vi. 4. The word in the original text, rendered by the term Lord, is the grand name JEHOVA, which signifies properly God, considered as the supreme Being, or the author of all existence.

30 For all these things do the nations of the world seek after. But your Father knoweth that you have need of these things.

Ver. 30. No explanation given.

#gospel of luke

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