Sermon and Worship Resources

Acts 9:32-43 · Aeneas and Dorcas

32 As Peter traveled about the country, he went to visit the saints in Lydda. 33 There he found a man named Aeneas, a paralytic who had been bedridden for eight years. 34 "Aeneas," Peter said to him, "Jesus Christ heals you. Get up and take care of your mat." Immediately Aeneas got up. 35 All those who lived in Lydda and Sharon saw him and turned to the Lord.

36 In Joppa there was a disciple named Tabitha (which, when translated, is Dorcas ), who was always doing good and helping the poor. 37 About that time she became sick and died, and her body was washed and placed in an upstairs room. 38 Lydda was near Joppa; so when the disciples heard that Peter was in Lydda, they sent two men to him and urged him, "Please come at once!"

39 Peter went with them, and when he arrived he was taken upstairs to the room. All the widows stood around him, crying and showing him the robes and other clothing that Dorcas had made while she was still with them.

40 Peter sent them all out of the room; then he got down on his knees and prayed. Turning toward the dead woman, he said, "Tabitha, get up." She opened her eyes, and seeing Peter she sat up. 41 He took her by the hand and helped her to her feet. Then he called the believers and the widows and presented her to them alive. 42 This became known all over Joppa, and many people believed in the Lord. 43 Peter stayed in Joppa for some time with a tanner named Simon.

Following Summons

Acts 9:32-43

Sermon
by Elizabeth Achtemeier

A number of subsidiary themes emerge in this reading from Acts, and we probably should take note of them, although they do not form the main thrust of the text.

We have here a brief story of a Hebrew woman given the Aramaic name of Tabitha, which means "gazelle," or called Dorcas in the Greek. This is the only mention that we have of Dorcas in the scripture, but over the centuries, her reputation as a person of good works and charity toward the poor has been preserved. It is now not unusual to find "Dorcas societies" in some local churches made up of women dedicated to similar good deeds. Dorcas' service in the cause of Christ has lasted far beyond her own lifetime.

Dorcas, in our text, falls ill and dies, leaving behind her a whole group of poor widows to whom she has ministered and for whom she has provided clothing and support. Widows in Israel were among the destitute, having no one to protect them or to furnish them the necessities of life. Thus, there are repeated admonitions in the Old Testament to show mercy toward widows, orphans, and strangers, and Dorcas is an example of that mercy.

But now Dorcas is dead, and the poor widows, whom she has helped, weep in grief, not knowing what will become of them or to whom to turn. Their grief is overcome with joy when Peter raises Dorcas from the dead and presents her alive to the bystanders and church in Joppa. The result is that many in Joppa, who do not belong to the church there, are converted to faith in the Lord. Once again, Luke, the writer of Acts, is presenting us with the on-going power of the Spirit that is rapidly converting the Mediterranean world.

One of the subsidiary themes of the text is certainly Peter's willingness to leave Lydda and immediately to accompany the two men to Joppa to the upper room where the body of Dorcas has been washed and prepared for burial. Joppa is located at about the midpoint of the sea coast of Palestine. Lydda is some ten miles inland, and the journey between them was probably made on foot. But Peter showed no hesitation in going.

I have known of pastors who have been reluctant to go immediately to the side of someone who has lost a loved one or to show up at a hospital when a parishioner is going to undergo surgery. And some deacons, elders, laity only reluctantly minister personally to someone in need or in an emergency. But Peter goes immediately when he is summoned. What the Christians in Joppa expected of him is not told us. But they obviously thought he could do something to aid in the situation.

What Peter actually does, of course, is totally astounding. Like Elisha in the Old Testament (2 Kings 4:32-35) and like Jesus in the Gospel according to John (John 11:38-44), Peter raises Dorcas from the dead. It is not our role as preachers and hearers of the Word of God to question or doubt the event. We are not to make up fanciful theories, supposing that Dorcas was not really dead but in a coma. Nor are we to take the account as a pious exaggeration. No. The story is simply there, and Luke expects us to accept it as an actual event.

Indeed, in Matthew, Jesus tells the twelve disciples that they will be able to do such deeds. When he sends the Twelve out on a mission to "the lost sheep of the house of Israel," our Lord tells them, "Preach as you go, saying, 'The Kingdom of Heaven is at hand,' " and then he commands, "Heal the sick, raise the dead, cleanse lepers, cast out demons" (Matthew 10:7-8). Jesus fully expects his disciples to be able to do such things. It is not up to us to ridicule his expectation.

Another subsidiary theme is the place of good works and charity in the life of the church. Dorcas is a model of Christian service, and her enduring reputation is justly earned. But of course we do not do good deeds and minister to the poor and help the needy to earn a reputation, do we? Some persons do, of course. They minister to others because it will bring glory to themselves. Our Lord would say, as he said to those who ostentatiously practice their piety, "Truly, I say to you, they have their reward" (Matthew 6:2), namely, the admiration of their fellows.

But it is God's reward that has any worth at all, and we do not earn that reward by our good works. Rather, his gifts to us of his forgiveness and eternal life are gifts solely of his grace and mercy. We do not earn our salvation. As Jesus taught, when we have done all that is commanded us by God, nevertheless, we are still unworthy servants; we have only done what is our duty (Luke 17:10). None of us earns our way into heaven. God gives us heaven simply out of his overflowing love.

But what, finally, is the main point of this passage from Acts? It is that Peter's healing of Dorcas shows forth the power of the Kingdom of God that has come near to us in Jesus Christ. We note in the story that Peter does not have such power in himself. Before he raises Dorcas from death, Peter kneels down and prays. He does not have any ability in himself to defeat the power of death. Jesus said as much when he sent those twelve disciples out on that mission in Matthew that I mentioned. He told them first of all, "Preach as you go, saying, 'The kingdom of Heaven is at hand' " (Matthew 10:7).

The Kingdom of God has drawn near to us in the person of our Lord -- the kingdom with all its power for good and its eternal life. In our Gospel lesson, Jesus tells us that he gives his sheep his eternal life, and they shall never perish, and no one shall snatch them out of his hand (John 10:28). It is by that power, and that power alone, that Peter is able to raise Dorcas.

In this text, we have a foretaste of that heavenly scene in our Epistle lesson in Revelation, when those who have died for the sake of the gospel are with Christ, the Lamb of God. And they participate in springs of living water, and God wipes every tear from their eyes (Revelation 7:17). And as Revelation later says, death is no more, and mourning and crying and pain have passed away, for the Kingdom of God has come to earth (Revelation 21:4).

So our text for the morning is promissory, you see. You and I, no matter how strong our faith, cannot raise the dead as Peter did. Peter works within the circle of that power that has been lent to the twelve disciples by the risen Christ. And Peter's resurrection of Dorcas is an exhibition of that power. But Peter's act in Christ is also a promise to us -- that such is the kingdom toward which we journey, when death shall be no more. God in our Lord Jesus Christ defeated the powers of death on Easter morn, and to all who trust him, he will give the gift of everlasting life with God.

CSS Publishing, Preaching and Reading from the Old Testament: With an Eye to the New, by Elizabeth Achtemeier

Overview and Insights · The Ministry of Peter beyond Jerusalem (9:32–11:18)

Overview: Peter has been involved with the mission to the Samaritans (8:14–25). Now he will join in the mission to Judea (9:32–43) and even to the gentiles (10:1–48). As Peter travels through the coastal towns of Judea, he is involved with two miracles of note. First, the healing of a paralytic in Lydda named Aeneas causes those who live in the area to turn to the Lord (9:32–35). Second, God uses Peter to raise a disciple named Tabitha (or “Dorcas” in Greek), who was always doing good and serving the poor (9:36–43).

After she dies, Peter is summoned from Lydda to Joppa. When he arrives, he observes the clothing Dorcas had made, sends the mourners out of the room, prays, and then speaks the command, “Tabitha, get up.” Dorcas is raised from the dead, causing many people to believe in the Lord…

The Baker Bible Handbook by , Baker Publishing Group, 2016

Acts 9:32-43 · Aeneas and Dorcas

Commentary · Aeneas and Dorcas

With this section, Luke shifts his attention back to Peter. The brief account of the healing of Aeneas (9:32–35) again points to “Jesus Christ” as the power behind the ministry of the apostles (9:34). The more detailed account of Peter’s raising Dorcas from the dead (9:36–43) brings him to Joppa, the place where he will receive the significant vision concerning the conversion of Gentiles (10:9–23). These two miracles also remind readers of similar acts of healing during the earthly ministry of Jesus (Luke 5:17–26; 7:11–16). The powerful Peter portrayed in these two healing accounts is contrasted with a reluctant Peter in the next episode, when he must be convinced to reach out to the Gentiles. This further highlights the greater miracle that follows, as God shows that he is also the savior of the Gentiles. The conversion of Cornelius is considered to be a major point in the progression of the word (10:1–11:18). The first part of the story (10:1–23) focuses on the visions of Cornelius and Peter, while the second part (10:24–48) provides an account of the preaching of Peter and the conversion of Cornelius and those with him. Peter then repeats this story in his report to the church at Jerusalem (11:1–18). The significance of this story is highlighted by the space it occupies in Luke’s narrative.

The Baker Illustrated Bible Commentary by Gary M. Burge, Baker Publishing Group, 2016

With Paul waiting in the wings, Peter now returns to the limelight. We last heard of him in 8:25, and this section picks up the thread of that narrative. No doubt the apostles made frequent journeys “throughout Judea, Galilee and Samaria” visiting the Christian communities. The next two chapters tell of one journey in particular, which had far-reaching consequences. There is no way of telling when this happened in relation to the events of 9:1–31.

9:32–35 The story opens with Peter visiting the saints (see disc. on v. 13) in Lydda. This was the Lod of the Old Testament (1 Chron. 8:12). It lay some twenty-five miles from Jerusalem on the way to the coast, where the Plain of Sharon begins to rise (the Shephelah) to the central ranges. Lydda was a predominantly Jewish town in a region of otherwise mixed population (see disc. on 8:40), which accounts for the presence also of Christians. This was still the time when Christians were drawn entirely from among the Jews. Philip may have evangelized Lydda, but its proximity to Jerusalem makes it likely that there were believers there from an earlier date, even from the time of Jesus himself. In Lydda Peter met a paralytic named Aeneas. He is not expressly called a disciple (cf. v. 36), but from the nature of Peter’s visit and since he apparently knew Jesus’ name, it seems that he was one. That Aeneas bore a Greek name does not rule against his being a Jewish Christian (see note on 12:12). In responding to his need, Peter made it quite clear that he was only the intermediary. The healer was Jesus (cf. 3:6; 10:38). Jesus Christ heals you, Peter told him, adding, Get up and take care of your mat (v. 34; cf. Luke 5:17–26; Acts 14:8–12). These last words are an interpretation of Luke’s ambiguous Greek, which simply says that Peter told him to “spread for himself.” This may well refer to his bedclothes, but it could just as well mean, “Get yourself something to eat.” Either way, it was something he had been unable to do for eight years (see disc. on 3:2). As a result of this miracle, many (the sense in which all is used) in both Lydda and Sharon turned to the Lord [Jesus]. The Plain of Sharon stretched from Carmel to the south of Joppa, but the reference here will only be to that part of the plain in the vicinity of Lydda.

9:36–38 Meanwhile, in Joppa, a disciple named Tabitha … became sick and died (vv. 36, 37). Like Aeneas, she had a Greek name too (cf. v. 33; see disc. on 12:12), Dorcas, meaning, like Tabitha, “a deer.” Luke describes her as “full of good works and acts of mercy” (v. 36), where the sense is that her life had been devoted to these things. Her loss was deeply felt by the Christian community. Among the Jews three days were allowed to elapse between death and burial to ensure that death had taken place (see disc. on 5:6), but more than this seems to have kept the disciples from burying Tabitha. Her body was washed, but not anointed, and was placed in an upstairs room (v. 37) in anticipation, perhaps, of a miracle. After all, Jesus had raised the dead and had himself been raised, and his servant Peter was now in the neighboring town (cf. 5:12ff.). Two men were sent to Lydda to bring him.

9:39–42 Like Lydda, Joppa was a predominantly Jewish town. It was built on a rocky outcrop that projects from the coastline. A natural breakwater of rocks formed its harbor, which Josephus describes as dangerous for shipping (War 3.522–531). But it was the only natural anchorage on all that coast from Accho to Egypt. Peter responded at once to the message from Joppa (“he got up and went,” see disc. on 8:27). On arrival he was made aware of how great a loss the church had sustained. The widows were there showing him the garments that Dorcas had made (imperfect tense—it had been her practice) while she was still with them (v. 39). The participle in the middle voice implies that the widows were actually exhibiting the clothes on themselves (for widows, see note on 6:1).

Peter cleared the room as Jesus had done at the raising of Jairus’ daughter (Mark 5:40; but cf. Luke 8:54). But unlike Jesus, he first knelt in prayer before speaking the word of command (see disc. on 1:14 and 7:60; cf. e.g., John 14:12–14) The use of the name Tabitha in that command suggests that Luke was following a source close to the Aramaic in which Peter had spoken. He would in fact have said in Aramaic, “Tabitha, cumi,” which is only a little different from Jesus’ words to Jairus’ daughter, “Talitha, cumi” (Mark 5:41). But such a coincidence, even when other similarities between the two miracles are taken into consideration, is no proof that the one is derived from the other (see notes). The raising of the dead was included in Jesus’ commission (Matt. 10:8), and we need not doubt that Peter exercised in this way the power and authority given to the apostles by Jesus. In any case, there are a number of dissimilarities between the two stories, such as Dorcas’ gradual restoration (v. 40; cf. Luke 8:54) and Peter’s care not to touch her (for fear of becoming unclean? cf. Num. 19:11) until she was fully restored (v. 41; cf. Luke 8:54). When Dorcas was on her feet, he called the believers (“the saints,” see disc. on v. 13), including the widows—those most nearly affected by her death—and presented her to them alive (v. 41). As in Lydda, the miracle led to further conversions (there is nothing wrong with a faith engendered by miracles as long as it leads to a faith that rests upon Jesus). No distinction is intended between these people “believing in the Lord” and those at Lydda “turning to the Lord” (in each case epi with the accusative). The expressions mean the same—a commitment of themselves to the Lord (cf. esp. 11:21).

9:43 Peter stayed on in Joppa, perhaps to instruct the new believers (cf. 2:42). It is noteworthy, however, that he stayed with a tanner named Simon. Leather workers were considered to be unclean (m. Ketuboth 7.10), and if Peter had had to overcome personal scruples to stay with Simon (the attention that Luke draws to his trade suggests that he did; see disc. on v. 41 and 10:9ff.), this notice serves as an interesting preface to the story that follows.

Additional Notes

9:36–41 R. T. Fortna has observed an “astonishing number of lexical parallels” between the Johannine account of the raising of Lazarus and this story in Acts (The Gospel of Signs [London: Cambridge University Press, 1970], p. 84). Parallels have also been found in the Old Testament (cf. 1 Kings 17:17–24; 2 Kings 4:32–37). But none of these account for the origin of the story. Dunn, Jesus, p. 165, thinks it quite likely that the tradition goes back to a genuine episode in the ministry of Peter, though he does wonder whether Tabitha was simply in a coma.

Understanding the Bible Commentary Series by David J. Williams, Baker Publishing Group, 2016

Dictionary

Direct Matches

Bed

A surface to recline on for the purpose of sleep, convalescence, contemplation, and sexual activity. Construction ranged from a portable straw mat (Mark 6:55; Acts 9:34) to raised frames crafted of wood, metal, or stone inlaid with precious metals and jewels (Deut. 3:11; Amos 6:4) and topped with luxurious coverings (Prov. 7:16, 17; 31:22). The mats of poor people might be rolled up and stowed away during the day to save space when they slept in a common room (Luke 11:7). The rich reclined on permanent structures in rooms designated for sleeping (Exod. 8:3; 2 Kings 6:12), but people of more modest means also had bedrooms (2 Kings 4:10).

The most commonly cited use of a bed is not for sleeping (Ps. 132:3; Luke 11:7) but for convalescing (Gen. 48:2; Exod. 21:18; 2 Sam. 13:5; Ps. 41:3; Matt. 8:14; Acts 28:8) or dying (Gen. 49:33; 2 Kings 1:4, 6, 16). Elijah restores life to a boy after placing him on a bed (1 Kings 17:19; cf. Elisha in 2 Kings 4:21, 34, 35). Murder is attempted (1 Sam. 19:13, 15, 16) or accomplished (2 Sam. 4:7, 11; 2 Chron. 24:25) in bed.

The bed is for sexual activity, whether honorable (Song 1:16; Heb. 13:4) or not (Gen. 39:7, 10, 12; 49:4; 2 Sam. 13:11). People mope and mourn on beds (1 Kings 21:4; Ps. 6:6; Song 3:1; Hos. 7:14), loaf (Prov. 26:14), plot evil (Ps. 36:4; Mic. 2:1), meditate and rejoice (Pss. 4:4; 63:6; 149:5), and experience visions (Dan. 2:28; 4:5; 7:1). The bed is a metaphor for the grave (Job 7:13; 17:13; Ezek. 32:25).

Christ

The founder of what became known as the movement of Jesus followers or Christianity. For Christian believers, Jesus Christ embodies the personal and supernatural intervention of God in human history.

Birth and childhood. The Gospels of Matthew and Luke record Jesus’ birth in Bethlehem during the reign of Herod the Great (Matt. 2:1; Luke 2:4, 11). Jesus was probably born between 6 and 4 BC, shortly before Herod’s death (Matt. 2:19). Both Matthew and Luke record the miracle of a virginal conception made possible by the Holy Spirit (Matt. 1:18; Luke 1:35). Luke mentions a census under the Syrian governor Quirinius that was responsible for Jesus’ birth taking place in Bethlehem (2:1 5). Both the census and the governorship at the time of the birth of Jesus have been questioned by scholars. Unfortunately, there is not enough extrabiblical evidence to either confirm or disprove these events, so their veracity must be determined on the basis of one’s view regarding the general reliability of the Gospel tradition.

On the eighth day after his birth, Jesus was circumcised, in keeping with the Jewish law, at which time he officially was named “Jesus” (Luke 2:21). He spent his growing years in Nazareth, in the home of his parents, Joseph and Mary (2:40). Of the NT Gospels, the Gospel of Luke contains the only brief portrayal of Jesus’ growth in strength, wisdom, and favor with God and people (2:40, 52). Luke also contains the only account of Jesus as a young boy (2:41–49).

Baptism, temptation, and start of ministry. After Jesus was baptized by the prophet John the Baptist (Luke 3:21–22), God affirmed his pleasure with him by referring to him as his Son, whom he loved (Matt. 3:17; Mark 1:11; Luke 3:22). Jesus’ baptism did not launch him into fame and instant ministry success; instead, Jesus was led by the Spirit into the wilderness, where he was tempted for forty days (Matt. 4:1–11; Mark 1:12–13; Luke 4:1–13). Mark stresses that the temptations immediately followed the baptism. Matthew and Luke identify three specific temptations by the devil, though their order for the last two is reversed. Both Matthew and Luke agree that Jesus was tempted to turn stones into bread, expect divine intervention after jumping off the temple portico, and receive all the world’s kingdoms for worshiping the devil. Jesus resisted all temptation, quoting Scripture in response.

Matthew and Mark record that Jesus began his ministry in Capernaum in Galilee, after the arrest of John the Baptist (Matt. 4:12–13; Mark 1:14). Luke says that Jesus started his ministry at about thirty years of age (3:23). This may be meant to indicate full maturity or perhaps correlate this age with the onset of the service of the Levites in the temple (cf. Num. 4:3). John narrates the beginning of Jesus’ ministry by focusing on the calling of the disciples and the sign performed at a wedding at Cana (1:35–2:11).

Galilean ministry. The early stages of Jesus’ ministry centered in and around Galilee. Jesus presented the good news and proclaimed that the kingdom of God was near. Matthew focuses on the fulfillment of prophecy (Matt. 4:13–17). Luke records Jesus’ first teaching in his hometown, Nazareth, as paradigmatic (Luke 4:16–30); the text that Jesus quoted, Isa. 61:1–2, set the stage for his calling to serve and revealed a trajectory of rejection and suffering.

All the Gospels record Jesus’ gathering of disciples early in his Galilean ministry (Matt. 4:18–22; Mark 1:16–20; Luke 5:1–11; John 1:35–51). The formal call and commissioning of the Twelve who would become Jesus’ closest followers is recorded in different parts of the Gospels (Matt. 10:1–4; Mark 3:13–19; Luke 6:12–16). A key event in the early ministry is the Sermon on the Mount/Plain (Matt. 5:1–7:29; Luke 6:20–49). John focuses on Jesus’ signs and miracles, in particular in the early parts of his ministry, whereas the Synoptics focus on healings and exorcisms.

During Jesus’ Galilean ministry, onlookers struggled with his identity. However, evil spirits knew him to be of supreme authority (Mark 3:11). Jesus was criticized by outsiders and by his own family (3:21). The scribes from Jerusalem identified him as a partner of Beelzebul (3:22). Amid these situations of social conflict, Jesus told parables that couched his ministry in the context of a growing kingdom of God. This kingdom would miraculously spring from humble beginnings (4:1–32).

The Synoptics present Jesus’ early Galilean ministry as successful. No challenge or ministry need superseded Jesus’ authority or ability: he calmed a storm (Mark 4:35–39), exorcized many demons (5:1–13), raised the dead (5:35–42), fed five thousand (6:30–44), and walked on water (6:48–49).

In the later part of his ministry in Galilee, Jesus often withdrew and traveled to the north and the east. The Gospel narratives are not written with a focus on chronology. However, only brief returns to Galilee appear to have taken place prior to Jesus’ journey to Jerusalem. As people followed Jesus, faith was praised and fear resolved. Jerusalem’s religious leaders traveled to Galilee, where they leveled accusations and charged Jesus’ disciples with lacking ritual purity (Mark 7:1–5). Jesus shamed the Pharisees by pointing out their dishonorable treatment of parents (7:11–13). The Pharisees challenged his legitimacy by demanding a sign (8:11). Jesus refused them signs but agreed with Peter, who confessed, “You are the Messiah” (8:29). Jesus did provide the disciples a sign: his transfiguration (9:2–8).

Jesus withdrew from Galilee to Tyre and Sidon, where a Syrophoenician woman requested healing for her daughter. Jesus replied, “I was sent only to the lost sheep of Israel” (Matt. 15:24). Galileans had long resented the Syrian provincial leadership partiality that allotted governmental funds in ways that made the Jews receive mere “crumbs.” Consequently, when the woman replied, “Even the dogs eat the crumbs that fall from their master’s table,” Jesus applauded her faith (Matt. 15:27–28). Healing a deaf-mute man in the Decapolis provided another example of Jesus’ ministry in Gentile territory (Mark 7:31–37). Peter’s confession of Jesus as the Christ took place during Jesus’ travel to Caesarea Philippi, a well-known Gentile territory. The city was the ancient center of worship of the Hellenistic god Pan.

Judean ministry. Luke records a geographic turning point in Jesus’ ministry as he resolutely set out for Jerusalem, a direction that eventually led to his death (Luke 9:51). Luke divides the journey to Jerusalem into three phases (9:51–13:21; 13:22–17:10; 17:11–19:27). The opening verses of phase one emphasize a prophetic element of the journey. Jesus viewed his ministry in Jerusalem as his mission, and the demands on discipleship intensified as Jesus approached Jerusalem (Matt. 20:17–19, 26–28; Mark 10:38–39, 43–45; Luke 14:25–35). Luke presents the second phase of the journey toward Jerusalem with a focus on conversations regarding salvation and judgment (Luke 13:22–30). In the third and final phase of the journey, the advent of the kingdom and the final judgment are the main themes (17:20–37; 19:11–27).

Social conflicts with religious leaders increased throughout Jesus’ ministry. These conflicts led to lively challenge-riposte interactions concerning the Pharisaic schools of Shammai and Hillel (Matt. 19:1–12; Mark 10:1–12). Likewise, socioeconomic feathers were ruffled as Jesus welcomed young children, who had little value in society (Matt. 19:13–15; Mark 10:13–16; Luke 18:15–17).

Passion week, death, and resurrection. Each of the Gospels records Jesus’ entry into Jerusalem with the crowds extending him a royal welcome (Matt. 21:4–9; Mark 11:7–10; Luke 19:35–38; John 12:12–15). Luke describes Jesus’ ministry in Jerusalem as a time during which Jesus taught in the temple as Israel’s Messiah (19:45–21:38).

In Jerusalem, Jesus cleansed the temple of profiteering (Mark 11:15–17). Mark describes the religious leaders as fearing Jesus because the whole crowd was amazed at his teaching, and so they “began looking for a way to kill him” (11:18). Dismayed, each segment of Jerusalem’s temple leadership inquired about Jesus’ authority (11:27–33). Jesus replied with cunning questions (12:16, 35–36), stories (12:1–12), denunciation (12:38–44), and a prediction of Jerusalem’s own destruction (13:1–31). One of Jesus’ own disciples, Judas Iscariot, provided the temple leaders the opportunity for Jesus’ arrest (14:10–11).

At the Last Supper, Jesus instituted a new Passover, defining a new covenant grounded in his sufferings (Matt. 26:17–18, 26–29; Mark 14:16–25; Luke 22:14–20). He again warned the disciples of his betrayal and arrest (Matt. 26:21–25, 31; Mark 14:27–31; Luke 22:21–23; John 13:21–30), and later he prayed for the disciples (John 17:1–26) and prayed in agony and submissiveness in the garden of Gethsemane (Matt. 26:36–42; Mark 14:32–42; Luke 22:39–42). His arrest, trial, crucifixion, death, and resurrection followed (Matt. 26:46–28:15; Mark 14:43–16:8; Luke 22:47–24:9; John 18:1–20:18). Jesus finally commissioned his disciples to continue his mission by making disciples of all the nations (Matt. 28:18–20; Acts 1:8) and ascended to heaven with the promise that he will one day return (Luke 24:50–53; Acts 1:9–11).

Disciple

The Greek term for “disciple,” mathētēs, means “student.” Like other rabbis and religious figures of the time, Jesus taught a group of such students (Matt. 9:14; 22:16; Mark 2:16; John 1:35; 4:1). The forms of address that Jesus’ disciples used for him reflect the nature of the relationship: “rabbi” (Mark 9:5), “teacher” (Mark 9:38), and “master” (Luke 5:5). In addition to receiving instruction from Jesus, his disciples took care of his physical needs (Matt. 21:1; John 4:8), ate with him (Matt. 9:10; 26:18), performed exorcisms and healings (Matt. 10:1; Luke 10:17), baptized (John 4:2), controlled access to Jesus (Matt. 19:13; John 12:21), and traveled with him (Luke 8:1; John 2:12). On one occasion Jesus visited the house of Peter and healed Peter’s mother-in-law (Matt. 8:14), which suggests that although the Gospels do not generally depict the private lives of Jesus or his disciples apart from their public ministry, the relationship among these men did not prevent the disciples from maintaining their own homes, families, and, probably, occupations.

Dorcas

A benevolent seamstress in Joppa, characterized by her selfless deeds and described as a disciple (Acts 9:36). While Peter was in the nearby town of Lydda, Dorcas, or Tabitha (Aramaic), became ill and died. After burial preparations were performed on the body, two men went and asked Peter to heal Dorcas. He complied, traveled to Joppa, and raised her from the dead. Many people followed Jesus Christ because of this miracle (Acts 9:36 42).

Joppa

A seaport along the Mediterranean coast just south of the modern city of Tel Aviv that served the Israelites and others during the periods covered by both Testaments.

Joppa’s importance is reflected in ancient historical sources, including the Bible. Egyptian and Assyrian texts describe the city’s conquest in the fifteenth and eighth centuries BC respectively. Joppa was located within the tribal allotment of Dan (Josh. 19:46) but probably did not come under Israelite control at least until the conquests of David. David’s son Solomon used Joppa to import materials from Phoenicia for the temple (2 Chron. 2:16); Jonah (1:3) boarded a ship at Joppa apparently heading to the western Mediterranean; the returnees from exile imported building materials through Joppa to rebuild the temple (Ezra 3:7).

The NT contains several references to Joppa (all in Acts), even after Caesarea had been completed and began to serve as the region’s primary port. The early Christian community was present in Joppa, as indicated by the stories of Peter raising Tabitha from the dead (Acts 9:36 43) and of Peter’s vision at the home of Simon the tanner in Joppa that led him to preach to Cornelius the centurion at Caesarea (Acts 10:1–11:18).

Peter

Simon Peter is the best-known and the most colorful of Jesus’ twelve disciples. The name “Peter” means “rock” in Greek. In some biblical texts, he is also called “Cephas,” which is the Aramaic word for “rock” (see esp. John 1:42). Despite the ups and downs of Peter’s spiritual life, God was able to use him as the foundational apostle for the establishment of the NT church.

Poor

The NT advances the atmosphere of kindness and nonoppression toward the poor and those in need found in the OT. The NT church was marked by such a real and selfless generosity that its members sold their own possessions and gave to “anyone who had need” (Acts 2:45). The poor were to be treated with generosity, and needs were to be addressed whenever they were discovered (Matt. 19:21; Luke 3:11; 11:41; 12:33; 14:13; 19:8; Acts 6:1; 9:36; Rom. 15:26; Gal. 2:10).

Furthermore, because of the incarnation of Christ, in which the almighty God chose to dwell with humanity, distinctions between believers on the basis of material wealth and, more specifically, favoritism toward the rich were expressly forbidden by the NT writers (1 Cor. 11:20 22; Phil. 2:1–8; James 2:1–4).

Other specific biblical instructions regarding people in need concern those without parents and especially those without a father. Such individuals are referred to as “fatherless.” As with the provisions made for the poor, oppression of orphans or the fatherless was strictly forbidden (Exod. 22:22; Deut. 24:17; 27:19; Isa. 1:17; 10:1–2; Zech. 7:10). Furthermore, God is often referred to as the provider and helper of the orphan or fatherless (Deut. 10:18; Pss. 10:14, 18; 68:5; 146:9; Jer. 49:11). Jesus promised not to leave his followers as “orphans,” implying that he would not leave them unprotected (John 14:18). In one of the clearest statements of how Christian belief is to manifest itself, James states, “Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world” (James 1:27).

Since widows are bereft of their husbands and thus similar to orphans in vulnerability and need, they are the beneficiaries of special provisions in both Testaments. Oppression was forbidden (Exod. 22:22), provisions were to be given in similar fashion to that of the poor and orphans (Deut. 24:19–21), and ample warnings were given to those who would deny justice to widows (Deut. 27:19). Jesus raised a widow’s son from death (Luke 7:14–15), a miracle especially needed because she lacked provision after her only son’s death. The apostle Paul gave specific rules to Timothy regarding who should be placed on the list of widows to receive daily food: they must be over sixty years old and must have been faithful to their husbands (1 Tim. 5:9). In the book of Revelation, a desolate city without inhabitants is aptly described as a “widow” (18:7).

Sharon

“Sharon” refers to the Sharon Plain (e.g., Acts 9:35). The coastal plain, one of the north-south sections into which Palestine can be divided north of the Negev, is the westernmost geographical feature of these strips. The Mediterranean Sea is to the west of the coastal plain and the foothills of the Shephelah to the east. The coastal plain is called the Sharon Plain once it extends north of the Yarkon River. The Sharon Plain is divided by two kurkar (local sandstone) ridges running north to south. North, toward the Carmel Mountains, the plain narrows and virtually disappears at the promontory at Haifa. It widens farther north past Akko and into Lebanon.

Simon

(1) One of the original twelve apostles (Matt. 10:2), also called “Peter.” Simon Peter was the brother of Andrew and a fisherman by trade (Matt. 4:18). (See also Peter.) (2) The Zealot, one of the original twelve apostles (Matt. 10:4). (3) One of the brothers of Jesus, along with James, Joseph, and Judas (Matt. 13:55; Mark 6:3). (4) A leper who lived in Bethany. In his house the precious bottle of ointment was poured upon Jesus in preparation for his burial (Matt. 26:6). (5) A man from Cyrene who carried Jesus’ cross on the way to crucifixion (Matt. 27:32). (6) A Pharisee who invited Jesus for a meal (Luke 7:40). Jesus was anointed with ointment in his house. He perhaps is the same individual as in Matt. 26:6. (7) The father of Judas Iscariot, who betrayed Jesus (John 6:71). (8) A sorcerer who believed the gospel and was baptized. However, he became enamored with the miraculous power of Philip and with the ability of the apostles to impart the Holy Spirit, and he offered them money to give him that ability (Acts 8:9 25). (9) A tanner with whom Peter stayed in Joppa before traveling to the house of Cornelius (Acts 9:43).

Tabitha

The Aramaic equivalent of the Greek name “Dorcas” (both mean “gazelle”). A Christian who lived in Joppa, she was well known for her good deeds. She became ill and died, and Peter, having heard the news, came and raised her from the dead (Acts 9:36 42).

Upper Room

A room on an upper story or roof of a building. King Ahaziah’s fall through the lattice of an upper room caused his death (2 Kings 1:2). Jesus instructed his disciples to prepare their final meal together in an upper room (Mark 14:15; Luke 22:12). Tradition holds that the disciples met to pray in this room after Jesus’ ascension (Acts 1:13). Widows grieved over Dorcas in an upper room until Peter’s prayer restored her life (Acts 9:39). Paul revived Eutychus, who had died after dozing off and falling from an upper room to the ground (Acts 20:8 12).

Woman

In the Bible, woman is first encountered along with man in Gen. 1:26 28. God created “man” in the plural, male and female, and commanded them to reproduce and to fill the earth and subdue it. Being created male and female is set in parallel to being created in the image of God. In the ancient Near East, perhaps the king would be thought of as the image of God. But in Genesis, not only is the first man the image of God, but the first woman participates in the image as well. This is all but unthinkable in the ancient world, and it suggests an unparalleled dignity and worth in womankind.

Genesis records that the human race fell through the instrumentality of a man, a woman, and the serpent. The serpent approached the woman, not the man. The woman was convinced by the serpent and ate the forbidden fruit. She gave some to her husband, who also ate it without saying a word. Thus, the woman can be blamed in part for the fall of the race. Adam was condemned because he “listened to [his] wife” (Gen. 3:17). Her judgment, for heeding the serpent, was pain in childbirth and a desire for her husband, who would rule over her (Gen. 3:16). The exact parameters of this judgment are unclear, but it appears that her desire will be for his position of leadership and will be perpetually frustrated.

Often in the Bible, women are motivated by their desire to have children. Rachel demanded of Jacob, “Give me children, or I’ll die!” (Gen. 30:1). She saw herself in competition with her sister, Leah, in this respect (30:8). The “fruit of the womb” is a reward, and like arrows, the blessed man’s quiver is full of them (Ps. 127:1–5). Note also the beatitude of Ps. 128:3: “Your wife will be like a fruitful vine within your house; your children will be like olive shoots around your table.”

In Genesis, the reproductive capability of slave girls is at the disposal of their owners. Thus, Rachel and Leah’s maidservants became surrogate mothers for a number of their sons (Gen. 30:3–10). Sarah also became frustrated at her inability to conceive, so she gave Hagar to Abraham. The result was great familial turmoil, finally resulting in the banishment of both Hagar and Ishmael, whom she bore to Abraham.

In the beginning, God joined one man and one woman together as husband and wife. But soon this idea was corrupted, and Lamech, a man from Cain’s lineage, is credited with the first polygamous marriage (Gen. 4:19). Although the patriarchs (such as Jacob) did have more than one wife, the household discontent and strife are what is highlighted in those stories, such as with Hagar. In the NT, an elder is to be, literally, a “one-woman man” (1 Tim. 3:2; ESV, KJV: “the husband of one wife”), meaning monogamous.

The Torah contains significant legislation regarding women. The daughters of Zelophehad argued that their father died without sons, so in Canaan they were disinherited. God agreed and decreed that in Israel daughters would inherit land in the absence of sons. Only if there were no children at all would the land pass to other kin (Num. 27:1–11).

When a man made a vow, he must fulfill it, but a young woman’s vow was subject to her father. If he remained silent, the vow stood, but if he expressed disapproval, then she was freed from it. If she was married, her husband governed her vows, but if she was divorced, then there was no responsible male over her, and her vow was treated as a man’s (Num. 30:1–16).

Sexual intercourse was also regulated in the law of Moses, insofar as the act rendered both parties ritually impure (Lev. 15:18). Both must bathe and were unclean until evening. A woman’s menstrual discharge also made her unclean for a week. Everything she sat or lay upon was unclean, as was anyone who touched these things. She must wash and offer sacrifice to become clean again (15:18–31).

If a man discovered on his wedding night that his bride was not a virgin, he could accuse her publicly. If her parents provided evidence that she had in fact been a virgin, then the man was severely punished for lying and not allowed to divorce her (otherwise, it was simply a matter of writing a letter to divorce her [Deut. 24:1]). If her virginity could not be proved, she was to be put to death by stoning (Deut. 22:13–21).

In the case of a rape of a betrothed virgin, if it occurred in the city, both the rapist and the victim were stoned, since apparently she had failed to cry out for help and thus, the law assumed, consented to sexual intercourse. If she was raped in the countryside, only the man was killed. But if he raped a woman who was not spoken for, his punishment was that he must marry her without possibility of divorce (Deut. 22:23–29).

Numbers 5:11–31 treats cases where a husband was suspicious that his wife had been unfaithful—that is, a matter of covenantal jealousy. The unprovable was left to God to punish.

In the Bible, women sometimes are afforded dignity beyond what is expected in an ancient Near Eastern provenance. Hagar is the only woman in all ancient Near Eastern literature who gave a name to a deity (Gen. 16:13). In Judg. 4:4, Deborah “judged” Israel (despite the NIV’s “leading,” the underlying Hebrew verb indicates “judging,” as in the NRSV). Even as judge, however, she did not lead the army against the enemy general Sisera; Barak did so. But Barak was unwilling to undertake this mission unless Deborah went with him (4:8). Thus, God ensured that the prestige of killing Sisera went to a woman, Jael (4:9, 21). Another prominent woman was Huldah, to whom the priests turned for guidance when the law was rediscovered (2 Kings 22:14).

Many biblical stories feature heroines. Mighty Pharaoh was undermined by two midwives in his attempt to destroy Israel (Exod. 1:15–21). Ruth the Moabite woman gave her name to the book that recounts her trek from Moab to Israel, including her famous oath of loyalty (Ruth 1:16–17). Esther too was a courageous woman whose book bears her name. Heroines are especially prominent in the Gospels, and the women there have the distinction of being the first to witness the risen Lord. Luke’s birth narrative is largely organized around Mary. Priscilla (with her husband) taught and helped to shape the early church (Acts 18:26). Paul lists many women in Rom. 16, calling them “deaconess,” “fellow worker,” and possibly even “apostle.”

Scripture also at times portrays various women as being temptations to men. Eve handed the fruit to Adam (Gen. 3:6). In the wilderness Israel worshiped Moabite gods in conjunction with sexual activity (Num. 25:1–9). Later, Israelites intermarried with Canaanite women, directly leading to worship of their idols (Judg. 3:6). Bathsheba was a temptation to David, and this began a series of events that marred his career as a man after God’s own heart. Solomon loved many foreign women, who turned him to worship their gods. After the exile, the Israelites were admonished by Nehemiah to put away their foreign wives lest history repeat itself (Neh. 13:26).

Women and marriage are used in the Bible as images for spiritual things. Paul writes that marital love mirrors the church’s relationship with Christ (Eph. 5:32–33). A man should love his wife as Christ loved the church. Revelation portrays the climax to human history in the figure of two women: the bride of Christ, adorned with righteous deeds for her husband (19:7–8), and the whore Babylon, drunk on the blood of the saints (17:5–6). The consummation of the age is when one is judged and the other enters her eternal marital bliss.

The book of Proverbs also separates humankind into two groups, symbolized by two women. Along the path of life, the youth hears the voices of Woman Folly (9:13–18) and of Woman Wisdom (1:20–33) calling out to him. Folly is incarnated in the flesh-and-blood temptation of the immoral woman (7:6–27), whereas Woman Wisdom has her counterpart at the end of the book in the detailed description of the woman of virtue (31:10–31). There, the woman who fears God is set as a prize far above earthly wealth—the highest blessing of the wise.

Paul uses two women from sacred history to help explain his gospel of law versus grace. Hagar the slave woman represents the Mosaic covenant given at Sinai, and the earthly Jerusalem—that is, a mind-set of slavery that futilely attempts to earn God’s favor by works of the law. Sarah was the free woman, and her son was the promised son, who represents the heavenly Jerusalem, the new covenant, and freedom from the requirements of the law (Gal. 4:21–31). Again, two women symbolize two paths and two peoples—one being slaves, the other being God’s free people.

Works

The Bible has much to say about works, and an understanding of the topic is important because works play a role in most religions. In the most generic sense, “works” refers to the products or activities of human moral agents in the context of religious discussion. God’s works are frequently mentioned in Scripture, and they are always good. His works include creation (Gen. 2:2 3; Isa. 40:28; 42:5), sustenance of the earth (Ps. 104; Heb. 1:3), and redemption (Exod. 6:6; Ps. 111:9; Rom. 8:23). Human works, therefore, should be in alignment with God’s works, though obviously of a different sort. Works in the Bible usually reflect a moral polarity: good or evil, righteous or unrighteous, just or unjust. The context of the passage often determines the moral character of the works (e.g., Isa. 3:10–11; 2 Cor. 11:15).

Important questions follow from the existence of works and their moral quality. Do good works merit God’s favor or please him? Can good works save at the time of God’s judgment? When people asked Jesus, “What must we do to do the works God requires?” he answered, “The work of God is this: to believe in the one he has sent” (John 6:28–29). Without faith it is impossible to please God (Heb. 11:6). The people from the OT commended in Heb. 11 did their works in the precondition of faith. Explicitly in the NT and often implicitly in the OT, faith is the condition for truly good works. God elects out of his mercy, not out of human works (Rom. 9:12, 16; Titus 3:5; cf. Rom. 11:2). Works not done in faith, even if considered “good” by human standards, are not commendable to God, since all humankind is under sin (Rom. 3:9) and no person is righteous or does good (Rom. 3:10–18; cf. Isa. 64:6). Works cannot save; salvation is a gift to be received by faith (Eph. 2:8–9; 2 Tim. 1:9; cf. Rom. 4:2–6). Even works of the Mosaic law are not salvific (Rom. 3:20, 27–28; Gal. 2:16; 3:2; 5:4). Good works follow from faith (2 Cor. 9:8; Eph. 2:10; 1 Thess. 1:3; James 2:18, 22; cf. Acts 26:20). The works of those who have faith will be judged, but this judgment appears to be related to rewards, not salvation (Matt. 16:27; Rom. 2:6; 2 Cor. 5:10; cf. Rom. 14:10; 1 Cor. 3:13–15).

Direct Matches

Aeneas

A paralytic living in the city of Lydda, near Joppa, in Palestine. Peter ended Aeneas’s eight-year confinement to bed by healing him, and as a result, many in Lydda and its environs were converted. See Acts 9:32–35.

Bed

Charity

The KJV often uses “charity” to translate the Greek word agapē, which most modern versions translate as “love.” Although in contemporary times the word “charity” is understood to consist of almsgiving (Luke 12:33; Acts 9:36), it often is used to denote a deeper Christian love for people (see, e.g., 1 Cor. 13).

Clothed

Clothing serves not only the utilitarian function of protecting the body from the elements (1 Tim. 6:8; James 2:15–16) but also a number of socially constructed functions, such as identifying the status of the wearer (James 2:2–3) and expressing cultural values such as modesty and beauty. The full range of such functions is attested in the Bible, and clothing plays a prominent symbolic role in a number of texts. Evidence concerning Israelite and other ancient clothing comes not only from the Bible but also from reliefs, pottery decorations, incised ivories, and, to a limited extent, textile fragments recovered in archaeological excavations.

In biblical lands most clothing was made from the wool of sheep or goats. More expensive articles (such as the garments of priests and aristocrats) could be made from linen, a textile made from the plant fiber flax. Other items, such as sandals, belts, and undergarments, were made from leather. Biblical law forbade the mixture of woolen and linen fibers in Israelite clothing (Deut. 22:11).

Articles of Clothing

A number of specific articles of clothing can be identified in the Bible. Egyptian and Mesopotamian pictures suggest that in OT times each nation was known for a distinctive costume or hairstyle. Some notion of how Israelite costume was perceived, at least that of royalty, may be derived from the depiction of the northern king Jehu (842–814 BC) and his retinue on the Black Obelisk of Shalmaneser III. In this image Israelites are depicted wearing softly pointed caps, pointed shoes, and fringed mantles.

In OT Israel, men wore an undergarment or loincloth held in place by a belt. This loincloth could be made of linen (Jer. 13:1) or leather (2 Kings 1:8). Over this was worn an ankle-length woolen robe or tunic. The tunic of Joseph, traditionally rendered as his “coat of many colors” (Gen. 37:3 KJV, following the LXX), is perhaps better described not as colorful but as “long-sleeved” (see also 2 Sam. 13:18 NASB). The corresponding garments worn by women were similar in appearance, though sufficiently distinct that cross-dressing could be prohibited (Deut. 22:5).

Outside the tunic were worn cloaks (Exod. 22:25–26), sashes (Isa. 22:21), and mantles (1 Kings 19:19). A crafted linen sash was a marketable item (Prov. 31:24), whereas a rope belt was a poor substitute (Isa. 3:24). Both Elijah and John the Baptist wore a belt of leather (2 Kings 1:8; Matt. 3:4; Mark 1:6).

The characteristic garment of the elite was a loose-fitting, wide-sleeved, often elegantly decorated royal robe (Heb. me’il ). This garment was worn by priests (Exod. 28:4), nobility, kings, and other highly placed members of Israelite society, such as Samuel (1 Sam. 15:27–28), Jonathan (1 Sam. 18:4), Saul (1 Sam. 24:4), David (1 Chron. 15:27), David’s daughter Tamar (2 Sam. 13:18), and Ezra (Ezra 9:3).

In the NT, the inner garment was the tunic (chitōn), and the outer garment was the cloak (himation). This distinction lies behind the famous command of Jesus: “From one who takes away your cloak do not withhold your tunic either” (Luke 6:29 ESV). The Gospel of John reports that the tunic taken from Jesus at the time of his death was made seamlessly from a single piece of cloth (John 19:23).

Footwear consisted of leather sandals attached to the feet by straps (John 1:27). Sandals were removed as a sign of respect in the presence of deity (Exod. 3:5; Josh. 5:15). The exchange of footwear also played a role in formalizing various legal arrangements (Ruth 4:7–8; see also Deut. 25:9).

Special Functions of Clothing

According to Genesis, the first humans lived initially without clothing or the shame of nakedness (Gen. 2:25). After eating the forbidden fruit from the tree of the knowledge of good and evil, Adam and Eve realized that they were naked and fashioned clothing from leaves (3:7). Later, God made “garments of skin” for Adam and his wife (3:21). The significance of this story and the meaning of the divinely fashioned garments have a long history of interpretation going back to antiquity. Clearly, however, the story illustrates that a basic function of clothing is to cover nakedness—a motif that soon after this story is featured again in the story of Noah and his sons (9:21–23).

Rebekah’s ploy to secure the birthright for her son Jacob involved disguising him in the clothing of his brother Esau (Gen. 27:15; see also Saul’s use of disguise in 1 Sam. 28:8). This tale illustrates how especially in a culture in which individuals owned what would, by modern standards, be considered a limited amount of clothing, clothing itself became an extension of the individual’s identity. In the same way, Jacob himself later was tricked into thinking that one of his own sons was dead, based on the identification of an article of clothing (Gen. 37:31–33). That Isaac could detect Esau’s distinctive smell on his clothing may also indicate the infrequency with which garments were changed and laundered (Gen. 27:27; see also Matt. 10:10). So closely was clothing identified with its owner that a garment could be used as collateral or a pledge, though biblical law regulates this practice for humanitarian reasons (Exod. 22:26). Perhaps because the production of clothing was labor intensive, making clothes for someone was sometimes considered an act of intimacy or an expression of love, so that descriptions of this aspect of clothing in the Bible are quite poignant (see 1 Sam. 2:19; Acts 9:39). When clothing wore out, it was discarded and replaced (Ps. 102:26; Isa. 51:6; Luke 12:33). During the forty years in the wilderness, as a special provision to the Israelites, their clothes and shoes did not wear out (Deut. 8:4; 29:5; Neh. 9:21).

Clothing was an emblem not only of one’s identity but also of one’s office. Thus, when the authority of Elijah passed to his disciple Elisha, Elisha received his master’s cloak or mantle (2 Kings 2:13–14; see also Isa. 22:21). Examples of this function are multiplied when we consider the significance of clothing in symbolizing the role of priests in ancient Israel (e.g., Exod. 29:5–9; 39:27–31). The story of Tamar illustrates that the status of certain women was expressed by their clothing, including that of the prostitute (Gen. 38:15) and the widow (Gen. 38:14, 19).

Biblical texts reveal a rich gestural language involving clothing. In several biblical accounts, spreading the corner of one’s garment over a woman appears as a courtship or marriage ritual (Ruth 3:9; Ezek. 16:8). Giving garments as gifts was a way of honoring or elevating the recipient (Gen. 45:22; Judg. 14:12; Ezek. 16:10; Dan. 5:7), including royal investiture (Pss. 45:8; 93:1; 104:1). The guards who tortured Jesus prior to his crucifixion made light of his status as “king” by dressing him in a royal purple robe (Luke 23:11; John 19:2–3). Grasping someone’s garment, especially its hem, signified entreaty (1 Sam. 15:27–28; Zech. 8:23; Mark 5:27–28). Tearing one’s garments was a way of expressing despair or repentance (Gen. 37:29; Josh. 7:6; Judg. 11:35) or of lodging an especially strong protest (Num. 14:6; Matt. 26:65; Acts 14:14). In some cases, the tearing clothing was accompanied by the act of donning sackcloth and ashes, which signified a further degree of self-humiliation or mourning (Gen. 37:34; 2 Sam. 3:31; 2 Kings 19:1; Matt. 11:21; in Jon. 3:8 animals are included as well, perhaps to comic effect). In such instances, shoes and headwear were also removed (2 Sam. 15:30; Isa. 20:2; Ezek. 24:17). A number of these customs can be understood in terms of the correlation of nakedness with shame, and clothing with honor. Military captives often were stripped naked as a form of humiliation (Lam. 4:21; Ezek. 23:10; Amos 2:16). In Luke 8:27 Jesus encounters a demon-possessed man who neither lived in a house nor wore clothing. In this case, the lack of clothing represents the full measure of human degradation.

Clothing stands symbolically for attributes such as righteousness and salvation (Job 29:14; Ps. 132:9; Isa. 61:10), the resurrection (1 Cor. 15:53–54; 2 Cor. 5:2–4), glory and honor (Job 40:10), union with Christ (Rom. 13:14; Gal. 3:27), compassion and other virtues (Col. 3:12; 1 Pet. 5:5), and purity (Rev. 3:18).

Clothes

Articles of Clothing

Special Functions of Clothing

Clothing

Articles of Clothing

Special Functions of Clothing

Disciple

In the Gospels Jesus is depicted with variously sized groups of disciples and followers. A prominent tradition in the Gospels indicates that there was an inner group of twelve (Matt. 10:1; 26:20; Mark 3:14; 4:10; 6:7; John 6:70), each of whom is known by name. This is the group most traditionally understood as “the disciples” of Jesus. As an authority, the group of twelve persisted beyond the ascension of Jesus (Acts 6:2). Following the death of Judas Iscariot, Matthias was chosen to take his place among the Twelve (Acts 1:26). Other passages specify a group of seventy or seventy-two (Luke 10:1, 16), and often the number of disciples is indeterminate. Several passages name disciples beyond the Twelve (Matt. 27:57; Luke 24:18; Acts 9:10; 9:36; 16:1; 21:16), and some later authors attempted to list the names of the seventy by drawing names from the book of Acts, the Epistles, and other early Christian traditions (e.g., the thirteenth-century Syriac compilation The Book of the Bee). The book of Acts often refers to any follower of Christ as “disciple,” including those in cities throughout the Roman Empire.

The Gospels tend to present Jesus as a charismatic teacher who could attract adherents with little overt persuasion. The calling of several disciples is narrated, including that of the brothers Simon Peter and Andrew, the brothers James and John the sons of Zebedee (Mark 1:16–20; John 1:40–41), Philip and Nathanael (John 1:44–45), and Matthew/Levi (Mark 2:13–17 pars.). The Gospel of John presents Andrew as a former disciple of John the Baptist.

The Twelve

Each of the Synoptic Gospels has a list of the Twelve (Matt. 10:1–4; Mark 3:13–19; Luke 6:12–16; cf. the list of eleven in Acts 1:13), and the Gospel of John mentions “the Twelve” several times without providing a list. With some slight harmonizations, it is possible to come up with a single list of twelve disciples based on the three Synoptic lists.

(1) All three Synoptic Gospels agree in placing Simon Peter first in the list. (2) His brother Andrew is second, though Mark has placed Andrew farther down the list and does not identify him as Peter’s brother. (3) James the son of Zebedee and (4) John the brother of James are next. Mark adds that the two were also named “Boanerges,” meaning “sons of thunder.” The placement of Peter, James, and John at the head of the list corresponds with the prominence of these three disciples in the story of Jesus’ arrest at Gethsemane, where these three were present (Matt. 26:37 // Mark 14:33). Perhaps the order of Mark’s list reflects the prestige of these three disciples, with Matthew and Luke bringing Andrew to the head of the list not because of any particular importance but so that he is listed with his brother Peter.

The lists continue with (5) Philip, (6) Bartholomew, and (7) Matthew, further identified in Matt. 10:3 as a “tax collector.” The calling of Matthew is narrated in Matt. 9:9–13 and also in Mark 2:13–17; Luke 5:27–32, where Matthew is called “Levi.” (8) Thomas is next (Matt. 10:3 lists Thomas before Matthew; in John 20:24 he is also called “Didymus”), followed by (9) James the son of Alphaeus (Mark 2:14 also calls Levi “son of Alphaeus”), so named to avoid confusion with James the son of Zebedee. (10) Simon the Cananaean (Matt. 10:4; Mark 3:18 NRSV) or Zealot (Luke 6:15; Acts 1:13) is so designated to avoid confusion with Simon Peter. The precise meaning of the term “Cananaean” is uncertain (see Cananaean). (11) Thaddaeus (who precedes Simon the Cananaean in Matthew and Mark) probably should be identified with the eleventh disciple in Luke’s list, Judas the son of James. The names of Thaddaeus and Judas son of James represent the greatest single discrepancy among the three lists, but it may be mitigated somewhat by the fact that some manuscripts identify “Thaddaeus” as a surname (though they give this disciple’s other name as “Lebbaeus,” not “Judas”). All three lists agree in listing (12) Judas Iscariot as the last disciple in the list, and all note that he betrayed Jesus or became a traitor. The fact that Judas Iscariot bears a second name (“Iscariot”) may suggest that there was another Judas among the Twelve from whom it was necessary to distinguish him, as in the case of the two Simons and the two Jameses. This observation lends some weight to the notion that Thaddaeus was also named “Judas.”

The Disciples as Apostles

At various points in his ministry Jesus sent out his disciples to preach and perform miracles, hence they are also referred to as “apostles” (i.e., emissaries). The connection between these two terms is made clear in Luke 6:13: “When morning came, he called his disciples to him and chose twelve of them, whom he also designated apostles.” In the NT Epistles the title “apostle” is applied to several individuals who were not among Jesus’ twelve disciples, most notably Paul. In sum, both “disciple” and “apostle” have narrow and broad meanings in the NT, though there is substantial continuity between “the Twelve” disciples or apostles of Jesus and the narrow definition of “apostle” in the early chapters of Acts.

The Later Careers of the Disciples

After his resurrection, Jesus told his disciples (“the apostles he had chosen” [Acts 1:2]) that they would be his witnesses “in Jerusalem, and in all Judea and Samaria, and to the ends of the earth” (Acts 1:8). Stories about the subsequent careers of the Twelve exist in both the NT and other early Christian sources. The first half of Acts largely focuses on the career of Simon Peter, before attention shifts to the career of Paul in the eastern Roman Empire. Extracanonical books and local legends trace the later careers of Jesus’ twelve disciples, placing them in Rome (Peter), Scythia (Andrew), Spain (James), Ephesus (John), Phrygia (Philip), Armenia (Bartholomew and Thaddaeus), India (Thomas), Ethiopia (Matthew), and North Africa (Simon the Cananaean). Pious local traditions attribute martyrdom to a number of the Twelve, though in the NT we know only of the deaths of Judas Iscariot (Matt. 27:3–10; Acts 1:16–20) and James the son of Zebedee (Acts 12:1–2).

Dorcas

Garments

Articles of Clothing

Special Functions of Clothing

Joppa

A seaport along the Mediterranean coast just south of the modern city of Tel Aviv that served the Israelites and others during the periods covered by both Testaments. As with most of the ports located along the Mediterranean south of Mount Carmel, Joppa (or Jaffa) offered only a relatively small place to harbor boats. The anchorage was formed by a series of large rocks that create a breakwater at the foot of a promontory that juts out into the Mediterranean. Despite its small size, the harbor at Joppa was the most important port in the region until Herod the Great completed Caesarea Maritima, around 10 BC, approximately thirty miles farther north.

The NT contains several references to Joppa (all in Acts), even after Caesarea had been completed and began to serve as the region’s primary port. The early Christian community was present in Joppa, as indicated by the stories of Peter raising Tabitha from the dead (Acts 9:36–43) and of Peter’s vision at the home of Simon the tanner in Joppa that led him to preach to Cornelius the centurion at Caesarea (Acts 10:1–11:18).

Joppa was destroyed during the revolt against Rome in the first century AD, but it continued as a port city under various governments, including Roman, Arab, Crusader, French, Turkish, and British. The British built a railway between Joppa and Jerusalem in 1892, the first in Palestine, to serve the tourists and pilgrims traveling to the Holy Land via Joppa.

Archaeological excavations at Joppa have yielded at least seven occupational levels, dating from the seventeenth century BC to the first century AD. Opportunities to excavate are limited by continued habitation at the site. Today Joppa forms a sort of historic, artistic suburb of Tel Aviv, and the port continues to service small boats.

Kneel

To assume a position in which the body is supported by one or both knees. Being on one’s knees connotes worship or reverence, submission, and respect. In the OT it is a common posture for prayer (1 Kings 8:54; Dan. 6:10) and worship before God (1 Kings 19:18; Ps. 95:6). People also knelt before kings, rulers, and authorities (1 Kings 1:31; Esther 3:2). The faithful were described as “all whose knees have not bowed down to Baal” (1 Kings 19:18). In the time of Christ, people knelt before him for healing (Matt. 17:14). Jesus and his disciples knelt in prayer (Luke 22:41; Acts 7:60; 9:40). Because of Jesus’ self-humiliation, obedience, and death, God has exalted him above all, so that every knee should bow at his name (Phil. 2:10; cf. Isa. 45:23).

Lydda

This city, called “Lod” in the OT, lies about halfway between Jerusalem and Joppa in the coastal plain. A Benjamite settlement, it is mentioned in Neh. 11:35 in the resettlement. In the only NT reference to the city, Luke notes that it was at Lydda that Peter visited and healed Aeneas, a paralytic who had been bedridden for eight years (Acts 9:32–34). The witness of this miracle resulted in a great turning to the Lord (9:35).

Palsy

The word “palsy” is a shorter form of “paralysis.” Jesus and the apostles cured many afflicted by paralysis (Matt. 4:24; 8:5–13; 9:2–7; Mark 2:3–11; Luke 5:18; 7:2–10; John 5:5–7; Acts 8:7; 9:34). Affecting the motor centers of the brain or spinal cord, paralysis is characterized by the extreme loss of the power of motion. It is always serious, usually irreversible, and generally sudden in onset.

Plain of Sharon

Poor

Taken together “poor,” “orphan,” and “widow” are mentioned in the NIV 280 times, evidence of God’s particular concern for those in need. “Poor” is an umbrella term for those who are physically impoverished or of diminished spirit. In biblical terms, “poor” would include most orphans and widows, though not every poor person was an orphan or widow. With over 170 references to the “poor” in the NIV, the biblical writers emphasize God’s concern for the poor. This is best summarized in Deuteronomy: “There will always be poor people in the land. Therefore I command you to be openhanded toward your fellow Israelites who are poor and needy in your land” (15:11).

The Poor

Old Testament. All sections of the OT (including the Torah, Major Prophets, Minor Prophets, and wisdom literature) contain both instructions and warnings regarding the treatment of the poor. Portions of the tithes and offerings were to be set aside for the needs of the poor (Deut. 14:28–29; 26:12–13). The law made specific provisions that allowed the poor in the land to glean from fields that they had not planted or tended (Lev. 19:9–10; 23:22). Boaz’s allowance of Ruth’s gleanings is an example (Ruth 2:7–8, 15, 23).

Favor was given to those who were kind to the poor (Job 29:12; 30:25; 31:16; Ps. 112:9; Prov. 19:17; 22:9; 28:8, 27; Isa. 58:5–7; Jer. 22:16). Inversely, those who did not care for the poor were strongly warned (Prov. 21:13; Ezek. 16:49; Amos 8:4–9). The OT often warns against oppression of the poor, with the added emphasis that God is their defender (2 Sam. 12:3–4; Job 20:19; Pss. 109:16; 140:12; Prov. 14:31; 23:11; Isa. 3:14). If a poor person made a vow, specific regulations were provided to prevent a pledge of unfair amount and to prevent the pledge from being kept overlong (Lev. 27:8; Deut. 24:12). Israelites who were hired as workers because they were impoverished were to be treated fairly and not as slaves (Lev. 25:39–42; Deut. 24:14–15). The poor were to be judged fairly, being shown neither favoritism nor oppression because of their situation (Exod. 23:3, 6; 30:15; Lev. 19:15; Job 34:19; Ps. 49:2; Isa. 10:2).

In addition, the poor were not to be disregarded in the Sabbath Year or Jubilee Year. During the Sabbath Year, the poor and the needy of the land were permitted to gather food from the land, including the fields, olive groves, and vineyards (Exod. 23:11). If a man became poor and was forced to sell his land, and if it was not redeemed by a family member, the land would be returned to the man during the Jubilee Year (Lev. 25:25–30). Also, if a man was forced to submit himself to being a hired worker, he would be redeemed in the Jubilee Year (Lev. 25:47–54).

New Testament. The NT advances the atmosphere of kindness and nonoppression toward the poor and those in need found in the OT. The NT church was marked by such a real and selfless generosity that its members sold their own possessions and gave to “anyone who had need” (Acts 2:45). The poor were to be treated with generosity, and needs were to be addressed whenever they were discovered (Matt. 19:21; Luke 3:11; 11:41; 12:33; 14:13; 19:8; Acts 6:1; 9:36; Rom. 15:26; Gal. 2:10).

Kindness to the poor was regarded as a natural manifestation of the love of God. Several NT writers considered a lack of concern and kindness toward the poor in a believer’s life cause to question the authenticity of that person’s faith (James 2:15–16; 1 John 3:17–18).

Orphans

Widows

Saron

Sharon

Sick

(Disabilities; Disability; Deformity; Deformities; Sickness] The Bible often speaks of health, healing, disease, and illness. Good health was a sign of God’s favor, and healing was also the work of God and his divinely empowered agents. These agents included the prophets (1 Kings 17:8–23; 2 Kings 5:1–15), the apostles (Acts 3:1–10), and the messiah (Mal. 4:2). The divine prerogative of Jesus was to heal (Mark 1:32; 6:56; Matt. 4:23; 8:16; 15:30; 21:14; Luke 6:10, 17–19), and miraculous healings were a sign of his messianic office (Luke 7:20–23). Disease, on the other hand, was regarded as a sign of God’s disfavor. Within a covenantal context, God could send disease to punish the sinner (Exod. 4:11; 32:35).

The Bible assigns a wide variety of names to various diseases and their symptoms. These terms are nontechnical and generally descriptive. Some are uncertain in meaning. In most cases they describe the symptoms of the disease, not the disease itself. Diagnosis often was based on incomplete observation and nonclinical examination. The Bible also presupposes supernatural intervention in the life of a person. Healing occurred when God’s agents touched individuals, cast out demons, and resurrected the dead.

Ancient Near Eastern Influences

In the ancient Near East the knowledge of disease and medicine was precritical. Bacteria and viruses were virtually unknown. Mesopotamian literature contains many references to medicine, physicians, and medical practice. Minerals, salts, herbs, and other botanicals were used to make up treatments. Babylonian physicians also administered prescriptions accompanied by incantations. Disease was considered to be the result of a violation of a taboo or possession by a demon. The Code of Hammurabi (1750 BC) includes laws regulating the practice of medicine and surgery by physicians. In Egypt medicine and healing were connected to the gods. Tomb paintings and several papyrus documents describe the developing state of Egyptian medicine, pharmacy, and surgery.

Greek physicians admired and sought to learn the skills of the Egyptians. However, the early Greek doctor Hippocrates (460–370 BC), called the “Father of Medicine,” is credited with being the first physician to reject the belief that supernatural or divine forces cause illness. He argued that disease is the result of environmental factors, diet, and living habits, not a punishment imposed by the gods.

It is clear that the biblical world shared with the ancient Near East the same types of maladies common to tropical or subtropical climates. These include malaria, tropical fevers, dysentery, and sunstroke. The tendency of the hot climate to produce frequent droughts and famine certainly contributed to similar types of diseases throughout the Fertile Crescent. Additionally, it must be remembered that Palestine was a land bridge between the Mesopotamian and Egyptian worlds. Migrations carry not only goods and products, but also parasites, communicable disease, and epidemics.

Biblical Concept of Disease

The religious tradition of the Hebrews repudiated the magical or demonic origin of disease. Hence, moral, ethical, and spiritual factors regulated disease and illness. This was true for the individual as well as the community. The Hebrews, like the Egyptians, also recognized that much sickness arose from the individual’s relationship to the physical environment. Great stress was placed on hygiene and preventive medicine.

Pentateuchal legislation offered seven covenantal principles designed to prevent the possibility of disease and sickness: (1) Sabbath observance for humans, animals, and the land, which enforced regular periods of rest (Gen. 2:3); (2) dietary regulations, which divided food into efficient categories of clean and unclean (Lev. 11); (3) circumcision, which carried physical benefits as well as religious and moral implications (Gen. 17:9; circumcision is the only example of Hebrew surgery); (4) laws governing sexual relationships and health, including a list of forbidden degrees of marital relationships (Lev. 18–20); (5) provisions for individual sexual hygiene (Lev. 15); (6) stipulations for cleanliness and bodily purification (Lev. 14:2; 15:2); (7) sanitary and hygienic regulations for camp life (Num. 31:19; Deut. 23:12).

In NT times magical charms and incantations were used along with folk remedies in an effort to cure disease. Jesus repudiated these means. He also suggested that sickness and disease were not direct punishments for sin (John 9:2). In the Sermon on the Mount (Matt. 5–7), Jesus confirmed that the ethical and religious standards of the new covenant promoted the total health of the community and the individual.

Circulatory Diseases

Nabal most likely suffered a cerebrovascular accident or stroke (1 Sam. 25:36–38). After a heavy bout of drinking, his heart “died” (KJV; NIV: “failed”), and he became paralyzed, lapsed into a coma, and died ten days later. Psalm 137:5–6 may contain a clinical example of the symptoms of stroke. The psalmist wrote, “If I forget you, Jerusalem, may my right hand forget its skill. May my tongue cling to the roof of my mouth if I do not remember you.” This description points to a paralysis of the right side of the body (right hemiplegia) and the loss of speech (motor aphasia) that result from a stroke on the left side of the brain. Basically, the exiled psalmist is wishing upon himself the effects of a stroke if he held anything other than Jerusalem as his highest priority. Some have considered the collapse of Uzzah when he reached out to stabilize the ark of the covenant (2 Sam. 6:6–7) to be the consequence of an apoplectic seizure. But since no actual paralysis was described and death occurred immediately, this seems unlikely. It is more probable that God struck him down with an aortic aneurism or a coronary thrombosis.

Paralysis

A possible case of paralysis may be described in the shriveled (atrophic) hand of Jeroboam I (1 Kings 13:4–6). In an angry outburst Jeroboam ordered the arrest of a prophet who condemned the altar at Bethel. When Jeroboam stretched out his hand, it “shriveled up, so that he could not pull it back.” Several complicated diagnoses have been offered to explain the “withered” hand, but it is possibly an example of cataplexy, a sudden loss of muscle power following a strong emotional stimulus. After intercession by the man of God, and the subsiding of the emotional outburst, the arm was restored.

The threat against the faithless shepherd of God’s people (Zech. 11:17), which included a withered arm and blindness in the right eye, may refer to a form of paralysis known as tabes dorsalis, or locomotor ataxia. Knifelike pains in the extremities and blindness characterize this disease.

Paralysis is frequently mentioned in the NT (Matt. 8:6; 9:2, 6; 12:10; Mark 2:3–5, 9, 10; 3:1, 3, 5; Luke 5:18, 24; 6:6; John 5:3; Acts 9:33; Heb. 12:12). The exact diagnosis for each of these cases remains uncertain.

The physician Luke’s use of the Greek medical term paralelymenos (Luke 5:18, 24) suggests that some of these cases were caused by chronic organic disease. Others clearly were congenital (Acts 3:2; cf. 14:8). It is not necessary to rationalize the origin of these examples of paralysis as hysteria or pretense. The NT writers regarded the healing of these individuals by Jesus and the apostles as miraculous.

Mental Illness and Brain Disorders

Cases of mental disease are generally described in the Bible by noting the symptoms produced by the disorder. The particular cause of a mental illness in the NT is often blamed on an unknown evil spirit or spirits (Luke 8:2). Such spirits, however, were subject to God’s control and operated only within the boundaries allowed by him (1 Sam. 16:14–16, 23; 18:10; 19:9). Accordingly, in the OT “madness” and “confusion of mind” were regarded as consequences of covenantal disobedience (Deut. 28:28, 34).

It has been argued that King Saul displayed early indications of personality disorder. Symptoms included pride, self-aggrandizement (1 Sam. 11:6; 13:12; 15:9, 19), and ecstatic behavior (10:11–12). A rapid deterioration in Saul’s character transpired after David was anointed and became more popular (16:14; 18:10–11). Since Saul demonstrated fear, jealousy, a sense of persecution, and homicidal tendencies, some scholars argue that he suffered from paranoid schizophrenia.

Nebuchadnezzar suffered a rare form of monomania in which he lived like a wild beast in the field eating grass (Dan. 4:33). David, in order to save his own life, feigned insanity or perhaps epilepsy before the Philistine king Achish (1 Sam. 21:12–15).

In the NT, individuals with mental disorders went about naked, mutilated themselves, lived in tombs (Mark 5:2), and exhibited violent behavior (Matt. 8:28). Such mental disorientation was often linked to demon possession. Examples include the Syrophoenician’s child (Matt. 15:22; Mark 7:25), the demoniacs at Gerasa (Matt. 8:28; Mark 5:2; Luke 8:27) and Capernaum (Mark 1:23; Luke 4:33), a blind and mute demoniac (Matt. 12:22; Luke 11:14), and a fortune-telling slave girl (Acts 16:16). While such behavior is clinically suggestive of paranoid schizophrenia or other mental disorders, the mind-controlling influence of some extraneous negative force cannot be ruled out.

Epilepsy (grand mal) causes the afflicted person to fall to the ground, foam at the mouth, and clench or grind the teeth (Matt. 17:15; Mark 9:17–18; Luke 9:39). The description of Saul falling to the ground in an ecstatic state (1 Sam. 19:23–24) and Balaam falling with open eyes may be indicative of an epileptic seizure. In the NT, Jesus healed many who suffered from epilepsy (Matt. 4:24; 17:14–18; Mark 9:17–18; Luke 9:38–42). Some scholars have linked the light seen by Paul on the road to Damascus with the aura that some epileptics experience prior to a seizure. His subsequent blindness has also been attributed to the epileptic disturbance of the circulation of the blood in the brain.

Childhood Diseases

The cause of the death of the widow’s son at Zarephath is unknown (1 Kings 17:17–22). The death of the Shunammite woman’s son has been attributed to sunstroke (2 Kings 4:18–37), although a headache is the only symptom recorded (v. 19). In both cases there is too little evidence to present an accurate diagnosis.

In the first case, the boy at Zarephath stopped breathing (1 Kings 17:17). This may leave the door open to argue that Elijah resuscitated the child. However, in the second case, the text clearly states that the Shunammite boy died (2 Kings 4:20), implying a resurrection.

Infectious and Communicable Diseases

Fever and other calamities are listed among the punishments for covenantal infidelity (Deut. 28:22). Three different types of fever may be intentionally described here: “fever,” “inflammation,” and “scorching heat” (ESV: “fiery heat”). Fever is also mentioned frequently in the NT (Matt. 8:15; Mark 1:30–31; Luke 4:38–39; John 4:52; Acts 28:8). Both Jesus and Paul healed individuals who had a fever. A number of these fevers were likely caused by malaria, since the disease was known to be endemic to the Jordan Valley and other marshy areas in Palestine.

Several epidemics in which numerous people died of pestilence or plague are mentioned in the OT (Exod. 11:1; 12:13; Num. 14:37; Zech. 14:12). The fifth plague of Egypt (Exod. 9:3–6) has been attributed to Jordan Rift Valley fever, which is spread by flies. Bubonic plague has been blamed for the malady that struck the Philistines (1 Sam. 5–6). However, it may have been the result of a severe form of tropical dysentery. Acute bacillary dysentery contracted in the military camp may also have been responsible for the epidemic that killed a large number of the Assyrian army (2 Kings 19:35).

Parasitic Diseases

Some scholars have repeatedly argued that the “fiery serpents” (NIV: “venomous snakes”) encountered by Moses and the children of Israel (Num. 21:6–9) were in reality an infestation of the parasitic guinea worm (Dracunculus medinensis). Microscopic fleas ingested in drinking water carry the larvae of this slender nematode into the body. The larvae move from the digestive tract to the skin. The adult worm, which may grow to a length of several feet, discharges its eggs into an ulcer on the skin. Death of the host occurs because of the resulting infection of the skin ulcers.

After the conquest of Jericho, Joshua cursed the individual who would endeavor to rebuild the city (Josh. 6:26). Later, Hiel of Bethel attempted to rebuild the city and lost two of his sons as a result of the curse (1 Kings 16:34). Elisha was then asked to purify the bad water at Jericho in order to allow a new settlement (2 Kings 2:19). Elisha obliged by throwing salt into the spring and thereby making the water potable (2:20–22). Recent archaeological study has discovered the remains of certain snails in the mud-bricks used to construct Jericho in the Bronze Age. These types of snails are now known to serve as intermediate hosts for the flatworm parasite that can cause schistosomiasis. The Schistosoma haematobium trematode infects the urinary tract and the bladder. It is possible that this type of parasite was responsible for the death of Hiel’s two sons.

In NT times, Herod Agrippa apparently died of the complications of a parasitic disease, perhaps being infested by the larvae of flies (myiasis) in the bowels. Luke mentions that he was “eaten by worms” (skōlēkobrōtos [Acts 12:23]). The father of Publius also suffered from dysentery (Acts 28:8).

Physical Deformities and Abnormalities

Individuals with deformities were disqualified from priestly service (Lev. 21:18–20). The list included lameness, limb damage, and dwarfism. The deformities mentioned here might have been congenital or acquired. Mephibosheth was dropped by his nurse (2 Sam. 4:4) and perhaps suffered damage to the spinal cord. Jacob possibly sustained injury to an intervertebral disk (Gen. 32:32) causing a deformity and a limp. The woman who was “bent over” (Luke 13:10–17) might have suffered from an abnormality of the spine similar to scoliosis. It is difficult to ascertain the origin of the “shriveled hand” of the unnamed individual healed by Jesus (Matt. 12:10–13; Mark 3:1–5; Luke 6:6–10). It could be congenital in character or a paralysis caused by any number of factors.

Diseases and Disabilities of the Eyes and Ears

Physical blindness is mentioned several times in the Bible. Blindness excluded one from serving as a priest (Lev. 21:18, 20). Blindness and deafness, however, were disabilities requiring special care from the community (Lev. 19:14; Deut. 27:18). The “weak eyes” of Leah may refer to an eye condition (Gen. 29:17).

Blindness in the biblical world was caused by various factors. Leviticus 26:16 speaks of a fever that destroys the eyes. Flies probably were responsible for much of the conjunctivitis found in children. John 9:1 mentions congenital blindness, which Jesus cured using mud made from spittle and dirt (John 9:6). In Mark 8:22–26 Jesus healed a blind man by spitting in his eye and laying hands on him (cf. Matt. 20:34 with Mark 10:52).

Congenital deafness would also be associated with mutism and speech defects because a child learning to speak depends on imitation and mimicry. Jesus healed a man who was deaf and could barely talk (Mark 7:32–37). The man’s inability to say much possibly pointed to a loss of hearing early in life.

Skin Conditions

Various skin and hair abnormalities are described in the Bible. Some made the individual unclean (Lev. 13:30; 14:54). The OT speaks of “the boils of Egypt” (Deut. 28:27; cf. Exod. 9:9). Skin ailments included tumors, festering sores, boils, infections, and the itch (Deut. 28:27, 35; Isa. 3:7). Job complained of a litany of ailments: broken and festering skin (7:5), multiple wounds (9:17), black peeling skin and fever (30:30), gnawing bone pain (2:5; 19:20; 30:17), insomnia (7:3–4), and wasting away (33:21). These symptoms have been diagnosed as indications of yaws or eczema. A poultice made of figs cured Hezekiah’s boil (2 Kings 20:7).

Leprosy was once thought to be a common problem in the biblical world. Leprosy (Hansen’s disease) is a slow, progressive chronic infectious disease caused by a bacterium. Symptoms include loss of sensation and loss of parts of the body. Evidence for this type of disease in Palestine is rare. Uzziah may have had a true case of Hansen’s disease. He was quarantined until the day he died (2 Chron. 26:21).

Scholars now suggest that the symptoms of the disease described in the Bible do not fit this pattern and thus do not signify leprosy (Hansen’s disease) as it is known today. Instead, the word that English versions translate as “leprosy” (Heb. root tsr’) probably refers to different types of infectious skin disease, often characterized by a long-standing, patchy skin condition associated with peeling or flakiness and redness of skin. Evidence points more toward psoriasis, fungal infections, or dermatitis.

This disease could appear in humans (Lev. 14:2), on buildings (14:34), and on clothing (14:55). It was not limited to the extremities but could occur on the head (14:42–44). It could run its course quickly (13:5–8). It made the individual ceremonially unclean, but it was also curable (Lev. 14:3; 2 Kings 5:1–27). Individuals with the disease were not necessarily shunned (2 Kings 7; Matt. 26:6 // Mark 14:3). Moses (Exod. 4:6), Miriam (Num. 12:10), and Naaman experienced this type of skin disease (2 Kings 5:1–27). Jesus healed many suffering from skin ailments (Matt. 8:2–3; Mark 1:40–42; Luke 5:12–13), including the ten “men who had leprosy” (Luke 17:12–14).

Ailments of an Unknown Nature

Some cases in the Bible present insufficient evidence for scholars to render a clear diagnosis. King Asa suffered a disease in his feet (2 Chron. 16:12). However, in the OT the Hebrew expression for “feet” is sometimes used euphemistically for the sexual organs (Judg. 3:24 KJV). Because of this, the exact nature of the disease is ambiguous. Jehoram was afflicted with “an incurable disease of the bowels” (2 Chron. 21:18–19). Other unknown ailments factor in the deaths of the firstborn son of David and Bathsheba (2 Sam. 12:15), of Jeroboam’s son in infancy (1 Kings 14:17), of Elisha (2 Kings 13:14), and of Ezekiel’s wife (Ezek. 24:16).

Sickness

Ancient Near Eastern Influences

Biblical Concept of Disease

Circulatory Diseases

Paralysis

Mental Illness and Brain Disorders

Childhood Diseases

Infectious and Communicable Diseases

Parasitic Diseases

Physical Deformities and Abnormalities

Diseases and Disabilities of the Eyes and Ears

Skin Conditions

Ailments of an Unknown Nature

Simon

(1) One of the original twelve apostles (Matt. 10:2), also called “Peter.” Simon Peter was the brother of Andrew and a fisherman by trade (Matt. 4:18). (See also Peter.) (2) The Zealot, one of the original twelve apostles (Matt. 10:4). (3) One of the brothers of Jesus, along with James, Joseph, and Judas (Matt. 13:55; Mark 6:3). (4) A leper who lived in Bethany. In his house the precious bottle of ointment was poured upon Jesus in preparation for his burial (Matt. 26:6). (5) A man from Cyrene who carried Jesus’ cross on the way to crucifixion (Matt. 27:32). (6) A Pharisee who invited Jesus for a meal (Luke 7:40). Jesus was anointed with ointment in his house. He perhaps is the same individual as in Matt. 26:6. (7) The father of Judas Iscariot, who betrayed Jesus (John 6:71). (8) A sorcerer who believed the gospel and was baptized. However, he became enamored with the miraculous power of Philip and with the ability of the apostles to impart the Holy Spirit, and he offered them money to give him that ability (Acts 8:9–25). (9) A tanner with whom Peter stayed in Joppa before traveling to the house of Cornelius (Acts 9:43).

Tabitha

Upper Room

Widow

Lacking the provision and protection of a husband, widows are needy members of society, often grouped with the fatherless. Both Testaments promote special efforts to care for the needs of widows.

God’s concern for widows is evident in descriptions of his character and his commands for their protection and benefit. These are complemented by condemnations, punishments, and curses for those who fail to care for widows and by praise and blessings for those who do. Widows figure prominently in several biblical stories.

God himself cares for widows and gives them justice (Deut. 10:18; Ps. 68:5; Prov. 15:25). He instructs Israel and the church to care for widows. Negative commands warn of the consequences of mistreating widows (Exod. 22:22–24; Deut. 24:17–18). Positive commands require giving justice to widows (Isa. 1:17; Jer. 22:3), including them in community celebrations (Deut. 16:11–14), and providing for them. OT provision came in two forms. Every third year a harvest tithe was deposited in town to provide for the Levites, aliens, orphans, and widows (Deut. 14:27–29; 26:12–13). Additionally, harvesters were instructed to leave harvest remains for the alien (a displaced person seeking refuge), orphan, and widow (Deut. 24:17–22; cf. Ruth 2). Care for widows was central to the controversy that led to the appointment of deacons (Acts 6:1–6). Paul instructs Timothy to prioritize caring for widows who are over sixty years of age and without family to care for them (1 Tim. 5:1–16).

Failure to care for widows draws condemnation (Deut. 27:19; Job 24:2–3; Isa. 1:23; 10:2; Mal. 3:5; Mark 12:40). In contrast, care for widows is a mark of righteousness that brings blessing (Job 29:12–16; Jer. 7:5–7; Acts 9:39). James includes care for widows and orphans among the essential parts in his summary of true religion (James 1:27).

The OT included a special custom for the protection of, presumably, young widows. If a woman’s husband died and left her childless, her brother-in-law was to marry her and reckon the first child of the union as that of his deceased brother (Gen. 38:8; Deut. 25:5–6; Ruth 4:5, 10; Matt. 22:24). This custom lay behind the contention between Judah and Tamar (Gen. 38).

Widows figure prominently in several stories. A widow cared for Elijah in Zarephath (1 Kings 17; cf. Luke 4:25–26). At Elisha’s instruction, a widow was able to fill multiple containers with oil from a single jar (2 Kings 4:1–7). Jesus brought the son of a widow back to life (Luke 7:12–17). He remarked on a widow who made a small yet significant contribution to the temple treasury (21:1–4). Jesus illustrated persistence in prayer with a story about a widow seeking justice (18:1–8). See also Poor, Orphan, Widow.

Secondary Matches

The following suggestions occured because Acts 9:32-43 is mentioned in the definition.

Acts of the Apostles

This book, commonly referred to simply as Acts, is the sequel to the Gospel of Luke and records the exciting history of the first three decades of the early church. The book begins with the ascension of Jesus, followed by his sending of the Holy Spirit, and ends with the gospel message being proclaimed by Paul as a prisoner in the capital city of the Roman Empire. In the pages in between, the reader is introduced to the key people, places, and events of this strategic and crucial time of Christian history. The book of Acts provides insightful and inspiring reading. It forms the backdrop for understanding much of the NT (especially Paul’s letters), and it provides important models for the contemporary church.

Historical Background

In order to understand the book of Acts, one must become familiar with its historical background. This includes understanding the book’s authorship, recipients, and setting. In terms of authorship, the book technically is anonymous; however, there are good reasons for holding to church history’s traditional view that its author is Luke. This tradition dates back to the early second century and is supported by internal evidence. This evidence further reveals that Luke was a physician and close companion of the apostle Paul (in fact, Luke was actually with Paul for some of the events that he records in Acts; see the “we” passages, found in 16:10–17; 20:5–15; 21:8–18; 27:1–28:16). Luke was well educated, well traveled, and familiar with both the Jewish and the Greco-Roman worlds. He was a Hellenistic God-fearer and a Christian. He was also familiar with the Jewish Scriptures, Greco-Roman rhetoric, and ancient histories, thus making him the perfect candidate to write an accurate history of early Christianity.

The specific recipient of Acts is Theophilus (1:1). Theophilus could be characterized as a relatively new believer of high social status, a person educated in Greco-Roman rhetoric and history, and one who possessed the financial means to promote and publish Luke’s work (both the Gospel of Luke and Acts). It is probable that in some way Theophilus served as a bridge to a wider readership. It seems likely that Theophilus was Luke’s ideal reader (i.e., an influential Greco-Roman of high social standing).

The specific setting of Acts is difficult to determine; however, it seems clear that the book was written during a time of crisis for the church. This crisis involved persecution and slander of Christians by both Jews and Gentiles. Both groups were trying to persuade public opinion against Christianity, including the opinion of Greco-Roman authorities. The persecution and slander were taking their toll on the church, and many Christians were demoralized and struggling to remain faithful as witnesses of Jesus. Christianity needed someone to write a response to this crisis. This response had to do three things: (1) accurately relate the history of the church to influential Greco-Romans of high social status; (2) show that Christianity was an ancient religion (ancient religions were considered to be legitimate by Roman authorities) and an asset to the Roman Empire, not a threat; (3) legitimize Christianity over against Judaism. The author of this reponse had to be someone who was respected both inside and outside of the Christian faith community, who knew the church’s history well, and who was educated in Greco-Roman rhetoric. What better authorial candidate than Luke? Finally, the church also needed a person of high social status and financial means to help publish and promote the work; thus, Theophilus was chosen.

Purpose

The book of Acts was written for a variety of purposes. These include apologetics, legitimization, discipleship, and witness to salvation. The apologetic purpose of Acts focuses on how Christianity could be recognized as an ancient, honorable, and officially protected religion in the Roman Empire. Although Judaism had the status of religio licita (legal religion) with Roman authorities for most of the first century, Christianity encountered serious problems in this respect. Acts itself reveals a substantial amount of such evidence in this regard. For example, 16:20–21 shows that at Philippi, Paul and Silas were charged with disturbing the peace by advocating unlawful customs. In Thessalonica, the missionaries were accused of defying Caesar by promoting another king named “Jesus” (17:7). At Corinth, the charge was that of persuading the people toward unlawful worship (18:13). Later in Acts, Paul was charged by the Jewish priestly leaders with being part of an unacceptable sect that was stirring up riots in Jewish communities (24:5–9). In 28:22, when Paul addressed the Roman Jews, they responded by saying that “people everywhere are talking against this sect [Christianity].” Such accusations, accompanied by the fact that Christianity’s founder had been crucified by Roman authorities, made it difficult for the Christians to gain credibility. Christianity’s precarious position with Rome was further exacerbated by a strong Jewish campaign to separate from Christians and to label them as sectarian. This strategy certainly intended for Christianity to be viewed by Rome as religio illicita (illegal or forbidden religion). Thus, Luke writes Acts to defend Christianity by showing that it is not a replacement of Judaism, but rather its legitimate continuation. Therefore, it should be accepted by the Roman authorities as a legal religion just as Judaism was accepted.

Luke’s apologetic message also appears to be directed inwardly, to a struggling church. This inward focus leads to Luke’s next main purpose: legitimization of the Christian faith for its adherents. As part of his defense, Luke intends to equip the church in the midst of an identity crisis due to the constant threats of illegitimacy. This explains Luke’s strategy of retelling the story of the church’s origins so that followers of Christ would understand their true position from God’s perspective. Thus, Luke verifies four things: (1) the Jewish Scriptures prophesied a coming messiah, and Jesus matched these prophecies; (2) the resurrection was foretold in Scripture and verified by eyewitnesses; (3) it was God’s plan all along for Gentiles to be included in God’s redemptive work; (4) Jews who rejected Jesus were acting in the same way their ancestors did; therefore, believers should not be surprised by their negative reaction to Jesus. Luke uses stories such as the one in Acts 2:41–47 to verify that salvation was genuinely being accomplished in the church and that Christians were experiencing the fulfillment of God’s ancient promises to Israel. Luke’s writing is intended to encourage his contemporary church members to remain faithful in their service and witness for the Lord. He reminds them that they are the true (legitimate) “people of God” and that God’s Spirit will help them prevail and will give them abundant life even in the midst of hardship and persecution.

Another key purpose of the book of Acts is to foster discipleship. The prologues of both Luke’s Gospel and Acts verify that Luke is writing to provide instruction and teaching for Theophilus (see Luke 1:1–4; Acts 1:1–2). Part of this instruction reveals that the ascension of Jesus was not the end of his relationship with the world, but rather a new beginning. Jesus’ departure did not mean abandonment; in fact, it meant just the opposite. Jesus verifies his continuing presence and work in the world after his departure just as he had lived and worked before. In other words, the same Spirit who directed the ministry of Jesus is now going to direct the ministry of Jesus’ followers. The rest of the book of Acts provides instruction (with many personal examples) on how Christ can fulfill the ministry of believers through the power and direction of the Holy Spirit. Luke’s discipleship teaching includes helping believers learn how to experience and follow God’s Spirit (chap. 2), to boldly witness for Christ in the midst of persecution (chaps. 3–4, 8, 14, 16–17, 19–28), to sacrificially share resources with other Christians in need (chaps. 2, 4, 11), to resolve disputes within the church (chaps. 6, 15), and to take the gospel message of salvation to all people (chaps. 2, 11, 13–28).

The book of Acts places great emphasis on the message of salvation and the responsibility given to believers to share this salvific message with all people. This salvation-witness concept is clearly one of Luke’s key purposes for the book of Acts. The Pentecost event of Acts 2 initiates the theme of salvation for all people and thus sets the agenda for the rest of the book. In this passage, various Jews from many nations hear the good news in their own tongue, which suggests that this news is for peoples of all tongues and nations yet for Jews first. The rest of Acts continues this theme of the universal scope of salvation. Luke makes it clear that this salvation crosses all geographical, ethnic, and social boundaries. In Acts, Luke is bridging the gap between Jesus’ earthly ministry and a later generation of Christ followers who are to take the gospel to a much wider geographical area with even greater ethnic diversity. The message of salvation should be joined with Luke’s emphasis on witness. The centrality of the theme of witness in Acts is verified by Jesus’ words right before the ascension: “And you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth” (1:8). The book of Acts tells the story of how the early church received and obeyed the command of Jesus to bear witness of him to the ends of the earth.

Literary Features

These key purposes of Acts are expounded through some distinctive literary features found in the book. One such literary feature is that the book of Acts was written in a literary genre called “apologetic historiography.” This genre can be defined as the story of a subgroup of people told by a member of the group who explains the group’s traditions and history while using Greco-Roman literary features. A good example of this literary genre is Josephus’s Jewish Antiquities. Josephus tells the story of the Jews to Greco-Roman readers in hopes that they will better understand Jewish history and traditions and will accept the Jews in the larger Greco-Roman world. This appears to be exactly what Luke is doing in the book of Acts for Christians. However, Luke is not giving a defense of a particular ethnic group; rather, he is defending a multicultural people who transcend ethnic and geographical boundaries. In fact, this is a key part of Luke’s message. Throughout Acts, Luke is trying to explain why his religion is one that crosses ethnic boundaries and is a universal religion inclusive of all ethnicities. As Luke tells the story of Christianity, he is careful to utilize Hellenistic literary features in order to connect with his primary audience. Evidence of these Hellenistic literary features in the book of Acts includes a narrative style illustrating the history through the personal experiences of key characters (Acts tells the history of the early church through characters such as Peter and Paul), the frequent use of speeches, personal observation of at least part of the narrative while maintaining anonymity of authorship (the “we” passages of Acts), and the frequent use of summaries to guide the narrative (Acts contains three major summaries [2:42–47; 4:32–37; 5:12–16] and a number of minor summaries [6:7; 9:31; 12:24; 16:5; 19:20; 28:31]).

Outline and Survey

Acts can be outlined according to Jesus’ final words, recorded in 1:8: “You will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.”

I. Witnesses in Jerusalem (1:1–8:3) II. Witnesses in Judea and Samaria (8:4–12:25) III. Witnesses to the Ends of the Earth (13:1–28:31)

I. Witnesses in Jerusalem (Acts 1:1–8:3). Immediately following his ascension, Jesus tells his followers to return to Jerusalem and wait for the coming of the Holy Spirit. They promptly obey, and after ten days of waiting, the disciples are dramatically filled with the Holy Spirit and begin to share the gospel with those around them. This event occurs at the Jewish Pentecost festival, which was attended by Jews and Jewish proselytes from throughout the Roman Empire. After the Spirit comes at Pentecost, Peter boldly preaches to the crowds, and over three thousand people respond with saving faith (2:41).

Luke next provides an exciting summary of the Spirit-led life within the early church. This life is characterized by the early believers’ participation together in the sharing of worship activities, material possessions, and spiritual blessings (2:42–47). This summary is followed by several dramatic healing miracles accomplished through Peter and the subsequent arrest of Christian leaders by Jewish religious authorities. Instead of squelching the Christian movement, however, these arrests only enhance the spiritual revival and its accompanying miracles. This revival is characterized by extreme generosity and unity within the early church (4:32–37).

The revival joy, however, is marred by the deceitful actions of Ananias and Sapphira, who lie to the church and to the Holy Spirit and are judged by God with immediate death (5:1–11). This story proves that God will go to extreme lengths to protect the unity of his church. Following more persecution and miracles, the disciples choose seven men to oversee distribution of food to Hellenistic widows who have been neglected in daily food distributions (6:1–7). One of these leaders, Stephen, is arrested and brought before the Sanhedrin. Stephen testifies boldly before the Jewish leaders and is promptly executed by stoning (chap. 7). This execution is endorsed by Saul, a zealous Pharisee who begins to lead fierce persecution against the church in Jerusalem (8:1–3).

II. Witnesses in Judea and Samaria (Acts 8:4–12:25). Saul’s persecution forces many of the early church believers to leave Jerusalem. These believers scatter throughout the surrounding areas of Judea and Samaria. As they scatter, however, they continue to preach the gospel (8:4). Philip preaches in Samaria and performs many miraculous signs, producing a spiritual revival in the region. Hearing about this, the apostles send Peter and John to Samaria to minister to the Samaritans (8:18–25), thus confirming the cross-cultural nature of the gospel (Samaritans traditionally were hated by the Jews). Next Luke tells of Philip’s evangelizing of an Ethiopian eunuch (8:26–40).

Following the Ethiopian’s belief in Jesus, the narrative tells of Saul’s dramatic conversion while traveling to Damascus to persecute Christians there (9:1–19). Saul’s dramatic turnaround is met with suspicion by the other disciples, but eventually he is accepted by the believers with the help of Barnabas (9:27–30). Next Peter travels to the Judean countryside and heals the paralytic Aeneas and raises Dorcas from the dead (9:32–42). These miracles produce an exciting spiritual revival in the region. Following this, God gives Peter a vision to go to the coastal city of Caesarea in order to minister to Cornelius, a Roman army officer. Cornelius is a God-fearer, and through Peter’s witness he responds to the gospel message and receives the Holy Spirit (chap. 10). Peter explains his actions with Cornelius to his concerned Jewish companions and verifies that God has indeed included the Gentiles in his plan of salvation (11:1–18).

This verification is followed by the report of what is happening in the church at Antioch, where Jews begin to share the gospel with larger groups of Gentiles (11:19–21). This cross-cultural evangelism produces a spiritual revival in Antioch, causing the Jerusalem church to send Barnabas to the large Syrian city to investigate (11:22–30). Barnabas confirms that God is indeed at work in Antioch and invites Saul to come and help him disciple the new Gentile believers (11:25–26). Next Luke reports more persecution breaking out against Christians in Jerusalem, resulting in the arrest of James and Peter by King Herod. James is executed, but Peter miraculously escapes from prison with the help of an angel (12:1–19), and the church continues to increase, spreading throughout the Roman Empire.

III. Witnesses to the ends of the earth (Acts 13:1–28:31). Starting with chapter 13, the narrative shifts its focus from the ministry of Peter to that of Paul (formerly Saul). The church at Antioch begins to take center stage over the church at Jerusalem. This church commissions Paul and Barnabas and sends them off on their first missionary journey, accompanied by Barnabas’s cousin John Mark. The missionaries first sail to Cyprus, where they preach in synagogues and encounter a Jewish sorcerer, Bar-Jesus. Next they sail to Pamphylia, thus crossing into Asia Minor, and preach the gospel in Pisidian Antioch, Iconium, Lystra, and Derbe (this area was known as part of the region of Galatia). In these cities, God provides numerous miracles, and the missionaries experience a great response to the gospel as well as much persecution because of the gospel. On one occasion, Paul is actually stoned and left for dead (14:19–20).

Unfazed, Paul and his team boldly continue their mission. Eventually, they retrace their steps, strengthen the churches that they have started, and sail back to Syrian Antioch, where they give an exciting report to the church (14:26–28). Following this report, Luke tells of an important meeting of church leaders in Jerusalem. The subject of the meeting involves whether or not the new Gentile Christians should be required to follow the Jewish laws and customs. After debating the issue, the leaders side with Paul, determining that the Gentiles should not be burdened with Jewish laws and traditions, but simply must live moral lives and not eat food that has been sacrificed to idols (chap. 15).

Following this meeting, Paul and Barnabas decide to make a second missionary journey. Unfortunately, the two missionaries get into a dispute over whether to take John Mark with them again. The argument is such that the missionaries decide to separate, and Paul chooses a new partner, Silas. They travel by land back to Galatia. Barnabas takes John Mark and sails to Cyprus. Paul and Silas return to Derbe and Lystra and then make their way to Macedonia and Greece. They spend significant time in Philippi, Thessalonica, and Corinth before returning to Caesarea and Antioch (chaps. 16–18). Following his return, Paul makes a third missionary journey, revisiting churches in Galatia and Phrygia and staying in Ephesus for three years before visiting Macedonia and Greece for a second time.

Paul concludes his third missionary journey with a trip to Jerusalem, where he is falsely accused of bringing a Gentile into the temple. This accusation creates a riot, and Paul is rescued by Roman soldiers, who arrest him and transfer him to a prison in Caesarea, where he spends two years awaiting trial under the rule of Felix and Festus (23:34–25:22). Paul eventually exercises his right as a Roman citizen to have his case heard by the emperor. He is sent to Rome by boat and is shipwrecked on the island of Malta. Eventually he makes his way to the capital city, where he is placed under house arrest. While in Rome, Paul maintains a rented house and is free to receive visitors and write letters. In fact, it is thought that Paul penned his “prison letters” during this time of house arrest (Ephesians, Philippians, Colossians, Philemon). The narrative of Acts ends with Paul ministering boldly in Rome while awaiting his trial.

Acts and the Contemporary Church

The book of Acts provides a model for today’s church on numerous topics. These include understanding the role of the Holy Spirit, practicing community life within the church, dealing with hardship and persecution, overcoming social injustices, and carrying out missions.

Acts reveals that the key issue for Christians is learning to experience and follow God’s Holy Spirit, who enables believers to be bold in their witness for Christ, generous in their physical and spiritual support of each other, and effective in their ministries. Acts consistently reveals that one’s joy, power, and purpose come from the Holy Spirit. According to Acts, learning to follow and depend upon God’s Holy Spirit is the key to having a healthy church.

Acts also shows that the Holy Spirit produces a unique community life characterized by worship, generosity, blessing, and unity. Luke calls this Spirit-led common life koinōnia, which is explained and illustrated in the first five chapters of Acts (see esp. 2:42–47). It should be the desire and goal of every church to re-create this koinōnia community first experienced by the primitive church in Acts.

In addition to its koinōnia, the book of Acts serves as a model for the church in overcoming persecution and hardship. The narrative of Acts consistently reveals the sovereign power of God in overcoming opposition. The early church found great joy and growth in the midst of hardship and persecution, and today’s church can do the same.

Another important example for the church provided by Acts is in the area of social justice. Luke’s primitive church consistently removed ethnic prejudices, eliminated social hierarchy and status within the church, and elevated the role of women. Acts provides inspiration and guidance for today’s church in facing these same social issues.

In addition to overcoming social injustices, the church in Acts provides an excellent example of mission ministry. These believers consistently revealed God’s heart for the nations and made it a priority to share the gospel with all people everywhere. Acts’ emphasis on the universal nature of the gospel, the responsibility of individual Christians to witness for Christ, and the importance of planting new churches and discipling new believers sets a pattern for today’s church in the area of missions.

These examples should serve to inspire and guide the contemporary church as it seeks to follow and experience the Holy Spirit, who is so powerfully revealed in the book of Acts.

Ananias

A Greek form of the common Hebrew name “Hananiah.” (1) A member of the Jerusalem church whose death was followed by that of his wife, Sapphira, as a result of holding back part of their possessions (Acts 5:1–11). Peter rebuked Ananias and Sapphira’s deception as lying to or testing “the Holy Spirit” (vv. 3, 5). This incident is best understood against the background of Acts 2–4, which describes as closely related being “filled with the Holy Spirit” (2:4; 4:31), the spread of the gospel (2:40; 4:4), and the communal sharing of possessions (2:44–45; 4:32–37).

(2) A disciple at Damascus who helped restore Saul’s eyesight and baptized him in accordance with the Lord’s direction in a vision (Acts 9). In Acts 22:12 Paul describes Ananias as “a devout observer of the law and highly respected by all the Jews living [at Damascus].” He was the one who informed Paul of his calling as a witness for Jesus to all people (22:12–15).

(3) A high priest in Jerusalem during AD 47–58. He presided over the interrogation of Paul at the Sanhedrin of Jerusalem (Acts 23:1–10) and testified against Paul before Felix (24:1). His character is well illustrated in his command to strike Paul on the mouth, upon which Paul calls him a “whitewashed wall” and sees him unfit for the high priesthood (23:2–5). Being a pro-Roman figure, Ananias was assassinated by the Zealots in AD 66.

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Eneas

House

In ancient Israel, as an agricultural community, the house was the center of family life. Apart from daily family activities, the basic functions of an Israelite house were for storage and stabling.

A typical house in Iron Age Palestine was basically rectangular in shape, constructed of sun-dried mud-bricks, and completely roofed. It consisted of either three or four rooms, although in some rare occasions it was a two-room house. The size of the house varied, depending on the wealth of the owner. Structurally, the most important and noticeable features were the pillars, generally made of stone. These monolithic pillars separated the rooms from the courtyard and supported the flat roof or ceiling. A three-room house usually consisted of a row of pillars in the center of the structure, while a four-room house consisted of two rows, dividing the two side rooms, with the courtyard in the middle.

Walls provided enclosure for a family unit but could also serve as partitions between adjacent houses. They were constructed of mud-brick (cf. Exod. 5:7) and erected on a stone foundation. The exterior of the walls needed regular whitewashing to prevent erosion caused by winter rain (cf. Ezek. 13:10–18), and the interior walls were decorated with painted line ornaments (Jer. 22:14). Unlike modern windows, Israelite windows were essentially slits in the walls, without glass filling (Josh. 2:15; 2 Cor. 11:33). For security and climate control, they were small, but they were good enough for natural lighting and ventilation (cf. Hos. 13:3). Oil lamps were placed in the wall niches (2 Kings 4:10; Matt. 5:15).

The entrance to the house usually was in the center of the front wall. The door, which opened inward, was mounted with three wooden doorframes on two sides and on top of the wooden door (cf. Exod. 12:7, 22–23). The door was locked from the inside with a tumbler lock and a wooden bolt (Judg. 3:25; Neh. 3:3). From outside, it was accessed through a fist-sized keyhole (Song 5:4) with a large key (Isa. 22:22). A stone threshold (1 Kings 14:17; cf. 1 Sam. 5:4–5) was laid at the base of the door.

The ceiling of the ground floor was less than six feet high. The central room was used for work such as food processing, although cooking was also done outdoors. A hearth was a hole in the ground used to set fire for cooking or for warmth (Jer. 36:22). The side rooms were used for stables (1 Sam. 28:24). At the rear of the house was a broad room (cf. Ps. 128:3; Amos 6:10) used mainly for storage purposes. The floor of the courtyard was laid with beaten earth, while the rooms had dirt floors. The upper level, which served as a place for sleeping, dining, and leisure activities (1 Kings 17:19; 2 Kings 4:10; Mark 14:15; Acts 9:37), was accessed through a wooden ladder from inside the house or through a stone staircase from the outside.

A unique feature of Israelite houses was the roof. The flat, plastered roof served as the place for domestic activities (e.g., Josh. 2:6–8; 1 Sam. 9:25–26; 2 Sam. 11:2) and religious activities (Jer. 19:13; 32:29; Zeph. 1:5; Acts 10:9), especially during hot weather. It was not uncommon for grass to grow on it (Isa. 37:27). Since it was flat, waterproofing was a pressing problem. As such, constant compacting and resurfacing of the roof with a limestone roller was needed (cf. Eccles. 10:18). For safety, parapets were built around the roof (Deut. 22:8). Since the roof was elevated and public, activities there were noticeable by people outside; thus public announcement could be made from the roof (Matt. 10:27; Luke 12:3). Absalom had sexual intercourse with David’s concubines on a rooftop, which might have been an act of public declaration of his kingship (2 Sam. 16:22).

Japho

The NT contains several references to Joppa (all in Acts), even after Caesarea had been completed and began to serve as the region’s primary port. The early Christian community was present in Joppa, as indicated by the stories of Peter raising Tabitha from the dead (Acts 9:36–43) and of Peter’s vision at the home of Simon the tanner in Joppa that led him to preach to Cornelius the centurion at Caesarea (Acts 10:1–11:18).

Laying on of Hands

Laying hands on someone/something has two literal uses and two with symbolic significance. (1) Literally, to take something (e.g., Exod. 22:8–11; Esther 9:10–16; Matt. 26:51; Luke 9:62) or someone—that is, to make an arrest (e.g., Neh. 13:21; Matt. 26:50; Mark 14:46; Luke 20:19; 21:12; 22:53; John 7:30, 44; Acts 4:3; 5:18; 12:1; 21:27). (2) Literally, to lay hands on persons (or things) so as to hurt or destroy them (e.g., Gen. 22:12; 37:22; 1 Sam. 22:17; 24:5–13; 26:9–23; Job 1:12; 9:33; Isa. 11:14; Jer. 15:6; Ezek. 39:21). (3) Laying a hand over one’s mouth as a symbolic gesture of amazement (Mic. 7:16) or humility (Job 40:4). (4) A gesture to symbolize the transfer of something from one person to another. Transfer symbolism applications include the transfer of representative identity in sacrificing (e.g., Exod. 29:10–19; Lev. 1:4; 16:21; Num. 8:10–12; 2 Chron. 29:23–24), of authority in commissioning (ordination) (e.g., Num. 27:18–23; Deut. 34:9; Acts 6:6; 13:3), of blessing (e.g., Gen. 48:13–20; Matt. 19:13–15), of life and health (e.g., Matt. 8:3, 15; 9:18, 25, 29; 20:34; Mark 6:5; 7:32–33; 8:22–26; 16:18; Luke 4:40; 7:14; 13:13; 22:51; Acts 8:17; 9:12, 17; 28:8), and of the Holy Spirit and spiritual gifting (Acts 8:17–19; 9:17; 19:6; 1 Tim. 4:14; 2 Tim. 1:6).

Three additional things should be noted about this transfer symbolism. First, the laying on of hands is symbolic rather than purely causative. This is evidenced when Jesus and the apostles credit faith, and not mere touch, for healings (e.g., Matt. 9:22, 29–30; Luke 17:19; Acts 3:12–16; 14:9; cf. Matt. 13:58), when healings occur from a distance (e.g., Matt. 8:5–13; 15:21–28; John 4:46–54) and/or with no apparent touch involved (e.g., Matt. 8:28–34; 9:1–8, 32–33; 12:22; 17:14–21; Mark 1:23–28; Luke 17:11–19; John 5:1–9; 11:1–44; Acts 5:15; 9:32–35, 40–41; 14:8–10; 16:18), when the Holy Spirit comes upon people without touch (e.g., Acts 10:44–45), and when Peter strongly rebukes Simon Magus for assuming that the Holy Spirit is dispensed by mere touch (Acts 8:17–24).

Second, the early church used the laying on of hands for commissioning church workers (Acts 6:6), missionaries (Acts 13:3), and elders (Acts 14:23 [the Greek word used for “appointing,” cheirotoneō, is derived from the words for “extend,” teinō, and “hand,” cheir; cf. 2 Cor. 8:19). Since the act was conducted by apostles (Acts 6:6), by prophets and teachers (Acts 13:1–3), by Paul and Barnabas (Acts 14:23; 2 Tim. 1:6), and by church elders (1 Tim. 4:14), we may conclude that the early church had no established hierarchy for ordination.

Third, the NT has some guidelines for commissioning Christian workers (cf. Heb. 6:2). Church leaders have weighty responsibilities (Acts 20:28; 1 Tim. 3:1–13; 5:17; Titus 1:5–9; 1 Pet. 5:1–4), so it is not surprising that a church elder/overseer must not be a recent convert (1 Tim. 3:6) or hastily ordained (1 Tim. 5:22), and that a deacon must first be tested (1 Tim. 3:10).

Lod

A Benjamite village (1 Chron. 8:12) in the northeast Philistine Plain region of Judah, eleven miles southeast of the seaport of Joppa. It was one of many towns repopulated by Jews returning from exile in Persia after the Babylonian captivity (Ezra 2:33; Neh. 7:37; 11:35). Located at the intersection of a major north-south international trade route and an east-west highway leading to Jerusalem, Lod was renamed “Lydda” in NT times. Peter healed the paralytic Aeneas in Lydda (Acts 9:32–34).

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Repentance

The act of repudiating sin and returning to God. Implicit in this is sorrow over the evil that one has committed and a complete turnabout in one’s spiritual direction: turning from idols—anything that wrests away the affection that we owe God—to God (1 Sam. 7:3; 2 Chron. 7:14; Isa. 55:6; 1 Thess. 1:9; James 4:8–10).

Terminology. Two Hebrew word groups are associated with the concept of repentance: nakham and shub. Nakham means “to pant, sigh, groan, howl.” When used with respect to the circumstances of others and the feeling of sympathy that they engender, it refers to compassion. When used in reference to feelings generated by one’s own actions, it means “grief” or “remorse.” In this regard, nakham predominantly has God as the subject. The KJV translates it about forty times as “repent.” While one of the senses of nakham is that of grief over one’s actions, those actions are ethically neutral: it does not presuppose that they are inherently evil. The NIV is correct, therefore, in never translating nakham as “repent” where God is the subject. In most cases where God is its subject, the term highlights God’s compassion and comfort for the afflicted (Isa. 40:1–2; 49:13), or his grief over the dire consequences brought upon or intended for the disobedient and his subsequent commutation of their punishment (Exod. 32:12–14; Judg. 2:18; 2 Sam. 24:16; Jon. 3:10), or his grief over human self-ruinous obstinacy (Gen. 6:6–7; 1 Sam. 15:11). Even in the few cases where nakham has human subjects, it need not always be rendered “repent,” their concern for change of heart notwithstanding (cf. Exod. 13:17; Judg. 21:6).

The concept of repentance is better conveyed by the Hebrew verb shub (“to turn, return back, restore, reverse, bring back”) or its noun form in rabbinic Judaism, teshubah (“repentance”). While shub has many nonreligious uses, its theological significance derives from the sense of either “turning away from God” (apostasy [cf. Hos. 11:7; Jer. 11:10]) or “turning to God” (repentance [cf. 1 Sam. 7:3–4; Hos. 14:1]). Our concern is with the latter sense, which normally would be followed by God’s return to his people (Zech. 1:3; Mal. 3:7).

In the OT, shub is central to the concept of repentance. It is the key term employed in the entreaty to God’s people to return to him (2 Chron. 30:6; Isa. 44:22; Ezek. 14:6). The outward signs of repentance in the OT include fasting, mourning (sometimes while sitting in dust or pouring ashes or dust upon one’s head), rending garments, wearing sackcloth, and offering sacrifices (Lev. 5:5–12; 2 Kings 22:11, 19; Neh. 9:1; Joel 2:12–17). The Israelites became so preoccupied with these outward forms that God told them repeatedly that he no longer had interest in them, but rather sought contrition of the heart (Ps. 34:18; Isa. 1:10–16; 58; 66:2; Joel 2:13).

In the NT, the dominant terms used for repentance are the verb metanoeō and the cognate noun metanoia; the overwhelming majority of these occur in Luke-Acts. These terms are used to express the complete turnaround in one’s way of life, including conversion, faith, and regeneration (Acts 2:28; 3:19; 5:31; 20:21). Occasionally these two terms are complemented by epistrephō to stress the positive side of repentance, that of turning from sin or idols to God (Acts 9:35; 11:21; 26:20).

Elements of repentance. The constituent elements of biblical repentance include the following: (1) A recognition of one’s sin, its damaging effects on life and nature, its affront to God’s word and authority, and its dire consequences (Ezek. 18:4; Rom. 3:23; 8:19–22; Rev. 21:8). (2) Personal outrage and remorse over one’s sin, grief at one’s helplessness, and a deep longing for forgiveness, reconciliation, and restoration. (3) A personal response to God’s grace in choosing a new spiritual direction by breaking with the past and returning to God. This includes confession and renunciation of sin, and prayer for God’s forgiveness (Lev. 5:5; Prov. 28:13; 1 John 1:9). (4) In some circumstances, repentance may require restitution (Exod. 22:1–15; 1 Sam. 12:3; 2 Sam. 12:6; Luke 19:8). (5) At its core, repentance is a rejection of the autonomous life and the surrender of oneself to the lordship of Christ (Jer. 3:22; Mark 8:34–38). (6) The proof of true repentance is the worthy fruit of a changed life (Luke 3:7–14; Eph. 4:17–32; Col. 1:10).

Sash

Articles of Clothing

Special Functions of Clothing

Shroud

A cloth used to wrap a body for burial, as distinct from coffin burial, which was not customary in biblical Israel (though see Gen. 50:26 on the use of the coffin in Egypt). The haste with which Ananias’s corpse was “wrapped up” (Acts 5:6) suggests shrouding with everyday garments. In other cases, the corpse was washed (Acts 9:37), dressed with spices, and carefully wrapped with strips of linen, and a cloth was placed on the face (John 11:44; 19:40).

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1. TANNER

Illustration

Stephen Stewart

Acts 9:43 - "And he stayed in Joppa for many days with one Simon, a tanner."

Tanning, which is the conversion of the hides of goats, sheep, camels, and calves into leather, is a very ancient art. As far back as the Exodus, we find that "tanned rams’ skins" were used as coverings for the tabernacle. And ancient man also found that leather was valuable as a material for receptacles. Well-preserved leather articles, dating from as early as 2000 B.C., have been found by archealogists, In fact, the mummies of ancient Egypt are examples of the early art of tanning.

Partly, perhaps, because of this association with the embalming of the dead in hated Egypt, and, certainly, because the tanner’s art necessarily included the handling of dead animals, the tanner was scorned by his fellows. The Talmud has many slighting things to say about them. And, as with the fuller, the odors connected with his work made it necessary for him to remove himself from other people. Also, he needed running water, so we find that they lived outside of the cities.

The Simon in our text lived by the seaside and, as a note to consider, it was an example of Peter’s changing attitude toward what he considered to be clean and unclean, that he would consent to stay with a person of such an occupation. In fact, it was in the house of Simon that Peter had his vision of a sheet of things which God had declared to be clean!

In practicing his trade, the tanner first removed the hairs from the hides by soaking them in lime or another abrasive substance and then washing them in running water, all the while scraping off dirt, impurities, and any other foreign objects. The hides were then sundried and treated with sumac pads, oak bark, pine bark, or leaves.

Having completed all this, the tanner had now produced leather, from which a great many articles in every day use were made. Scribes often used it for writing material; the military used it for shields, helmets, slings, quivers, and chariot sides; everyone used it for footwear, and many other articles of clothing. Goatskins were used in making bottles to carry water, to hold new wine, and to store milk. These goatskin bags were also frequently used as churns to make butter. The holes of the legs and the tail were sewn up and the neck opening served as the top of the bottle. You will recall that Jesus spoke of the wine bag in connection with his denunciation of the Pharisees (Mark 2:22).

The leather maker of today is perhaps more of an artisan than his ancient brother. The hides that he used are handled in different commercial ways, but the basic process is still the same, and the end product remains. And that’s not all that remains - go through any city that boasts a tannery, and if the wind is right - or wrong - you’ll find that the smell of the tannery hasn’t changed a bit through the centuries!

2. What's Your Question

Illustration

Roger von Oech

The answer you get largely depends on the question you ask. Here's a grave example: Several centuries ago, a curious but deadly plague appeared in a small village in Lithuania. What was curious about this disease was its grip on its victim; as soon as a person contracted it, he would go into a very deep almost deathlike coma. Most individuals would die within twenty-four hours, but occasionally a hardy soul would make it back to the full bloom of health. The problem was that since early eighteenth century medical technology was not very advanced, the unafflicted had quite a difficult time telling whether a victim was dead or alive. This didn't matter too much, though, because most of the people were, in fact, dead.

Then one day it was discovered that someone had been buried alive. This alarmed the townspeople, so they called a town meeting to decide what should be done to prevent such a situation from happening again. After much discussion, most people agreed on the following solution. They decided to put food and water in every casket next to the body. They would even put an air hole up from the casket to the earth's surface. These procedures would be expensive, but they would be more than worthwhile if they would save some people's lives.

Another group came up with a second, less expensive, right answer. They proposed implanting a twelve inch long steak in every coffin lid directly over where the victim's heart would be. Then whatever doubts there were about whether the person was dead or alive would be eliminated as soon as the coffin lid was closed.

Why the two solutions? Because of the two question. The first group asked, "What should we do in the event we bury somebody alive?", the second group asked, "How can we make sure everyone we bury is dead?"

Often times questions reveal motives and the character of the person asking the question.

3. Christ Is Alive

Illustration

Kurt E. DeHaan

Why We Believe Jesus Rose from the Dead: If Jesus did not rise from the dead, the Christian faith is a foolish fantasy. However, if the resurrection of Christ did occur, it confirms His life, message, and atoning work. It is the basis of our hope of life beyond the grave. Christ is alive, and the evidence is overwhelming. Here are some of the reasons we can be so sure.

Jesus predicted His resurrection (Matt 16:21; Mark 9:9-10; John 2:18-22).
The Old Testament prophesied it (Psalm 16:10; compare Acts 2:25-31; 13:33-37).
The tomb was empty and the grave clothes vacant. if those who opposed Christ wished to silence His disciples, all they had to do was produce a body, but they could not (John 20:3-9).
Many people saw the resurrected Christ. They looked on His face, touched Him, heard His voice, and saw Him eat (Matt. 28:16-20; Luke 24:13-39; John 20:11-29; John 21:1-9; Acts 1:6-11; 1 Cor. 15:3-8).
The lives of the disciples were revolutionized. Though they fled and even denied Christ at the time of His arrest, they later feared no one in their proclamation of the risen Christ (Matt 26:56, 69-75).6. The resurrection was the central message of the early church. The church grew with an unwavering conviction that Christ had risen and was the Lord of the church (Acts 4:33; 5:30-32; Rom. 5:24).
Men and women today testify that the power of the risen Christ has transformed their lives. We know that Jesus is alive not only because of the historical and biblical evidence but also because He has miraculously touched our lives.

4. Doubting Thomas

Illustration

Richard A. Jensen

Tommy Russo tried and tried to go to church with his wife. Sophia Russo was the one who had been brought up in the church. Her parents had been very devout Christian people. With Tommy's parents it was completely different. They didn't attend church and they didn't make their kids attend either. At this point in their marriage, therefore, Tommy and Sophia Russo faced a real dilemma. Tommy had promised he'd give church a try. And he did. But the whole thing left him sort of cold. He just couldn't buy it all. There was just too much there that was unbelievable!

Tommy tried talking to Sophia about it one Sunday after they had been to church. "Can't we find some kind of compromise on this religion thing?" Tommy asked. But Sophia would have none of it. Her Christian faith meant the world to her. She was not about to compromise. She was not about to give up her faith practices. "You promised," she said to Tommy. "You said you would give it a try."

"But I have tried," Tommy replied. "How long do I have to go on with this anyway? I've been to church with you just about every Sunday for this whole first year of our marriage. Isn't that trying? What more do you want from me? Enough is enough. There's just too much about church and all that I just can't believe."

"What can you believe about it all?" Sophia asked.

"Jesus," Tommy blurted out after a few moments of silence. "I like Jesus. He makes a lot of sense to me at times. There's some very good advice about life in his teachings. But to buy into Jesus I've got to buy into too much other stuff that is not helpful at all. In fact, it just confuses the issue. Take this Virgin Mary business, for example. I mean, come on! Get serious. Stuff like that just doesn't happen. And what's the use of it anyway? Does it make Jesus any better than he already is? I don't think so. And then there's the miracles and the final miracle: 'he was raised from the dead.' I feel the same way about that as I do about his birth. So what? Jesus was a great man, a great teacher. I don't need all this miracle business. I honestly doubt that it really happened that way. Maybe the disciples just made it up for all we know."

At the end of their discussion, however, Tommy agreed to keep his promise and go with her on Sundays for a few more months. One Sunday the gospel reading caught him up short. It was about Thomas. That was his name. Thomas had doubts. So did he. He liked what Thomas had to say about Jesus being raised from the dead. "Unless I see the mark of the nails in his hands, and put my finger in the mark of the nails and my hand in his side, I will not believe." Tommy Russo couldn't have put it better himself. "If only I could see his body," he thought to himself. "If only I could touch his body. That's the way we Thomas people are."

Tommy's mind got fixed on the Bible's doubting Thomas. That's all he could think about for the rest of the service. That's what he thought about when he and Sophia went up for communion. "If only I could see his body. If I only could touch his body." And then Tommy's reverie was interrupted by the pastor's words. The words jolted his consciousness. It was just a simple word. "This is my body given for you."

5. Baptism Is A Shadow

Illustration

Michael P. Green

A minister was seeking to explain the significance of baptism to a new convert. He was gesturing as he talked and noticed that as he was using his hand its shadow fell on the ground. So he said to the convert, “Do you see the shadow of my hand on the sand? Now this is just a shadow. The hand is the real thing. And when you came to Jesus, when you believed in Jesus, that was the real baptism. You were joined to him, and what happened to him also happened to you. Jesus was alive, then he died and was buried, and then he rose from the dead. That is what happened to you when you believed in him.” He pointed to the shadow on the sand and said, “When you go down in the water and are raised up again, that is a picture of what has already happened.” Water baptism is a picture, a symbol to teach us what happened to us when we believed in the Lord Jesus.

6. Breaking Satan's Claim over Humanity

Illustration

Ben Sharpe

At the temptation Jesus begins the process of breaking Satan's claim over humanity. This process culminates at the Cross. C.S. Lewis beautifully illustrates this truth in his book, The Lion, the Witch and the Wardrobe:

The Witch, who represents the devil in this book, claims Edmund's life as hers to take because he has betrayed Aslan and his siblings: "You at least know the Magic which the Emperor put into Narnia at the very beginning. You know that every traitor belongs to me as my lawful prey and that for every treachery I have a right to kill."

Aslan offers his life in exchange for that of the traitor, Edmund. But after he dies, something wonderful happens. ASLAN IS RAISED FROM THE DEAD! The sisters of Edmund who loved Aslan and watched him die are the first to see him alive: "Oh, you're real, you're real! Oh, Aslan!" cried Lucy, and both girls flung themselves upon him and covered him with kisses. "But what does it all mean?" asked Susan, when they were somewhat calmer. "It means," said Aslan, "that though the Witch knew the Deep Magic, there is a magic deeper still which she did not know. Her knowledge goes back only to the dawn of time. But if she could have looked a little further back into the stillness and darkness before time dawned, she would have read there a different incantation. She would have known that when a willing victim who had committed no treachery who was killed in a traitor's stead, the Table would crack and Death would start working backward. And now – " "Oh yes. Now?" said Lucy, jumping up and clapping her hands. "Oh, children," said the Lion, "I feel my strength coming back to me. "Oh, children, catch me if you can!"

7. We Believe You

Illustration

King Duncan

I ran across a beautiful story about a woman named Rosemary who works in the Alzheimer’s Unit of a nursing home. Rosemary and a colleague named Arlene brought the residents of the home together one Good Friday afternoon to view Franco Zeffirelli’s acclaimed production Jesus of Nazareth. They wondered whether these elderly Alzheimer’s patients would even know what was going on, but they thought it might be worth the effort.

When they finally succeeded in getting everyone into position, they started the video. Rosemary was pleasantly surprised at the quiet attention being paid to the screen. At last came the scene where Mary Magdalene comes upon the empty tomb and sees Jesus’ body not there. An unknown man, in reality the risen Christ, asks Mary why she is looking for the living among the dead. Mary runs as fast as she can back to the disciples and tells Peter and the rest with breathless excitement, "He’s alive! I saw Him, I tell you! He’s alive." The doubt in their eyes causes Mary to pull back. "You don’t believe me . . . You don’t believe me!"

From somewhere in the crowd of Alzheimer’s patients came the clear, resolute voice of Esther, one of the patients. "WE BELIEVE YOU," she said, "WE BELIEVE YOU!"

Well, Esther, I believe it too. The evidence is overwhelming, and life makes no sense without it. Jesus Christ rose from the dead.

Note: We don't know the source of this story. Treat it as a modern parable.

8. Wanted: Dead or Alive

Illustration

Maxie Dunnam

Did you read the newspaper article about a Social Security office checking up on a recipient? It was in Vallejo, California, and the Social Security people sent this letter:

“We want to talk to you about a notification letter in our office that you are deceased. Please let us know if you are.”

Senator William Proxmire ridiculed the Social Security Administration bureaucracy, calling the letter “a grave message.” He said in a statement that the officials might be in for “quite a conversation. Think of the possibilities. For example, if they ask you to call and you are alive, how will they know you’re telling the truth? If the individual is deceased, I can assure you that the confirmation call will be a doozy.”

Now all of that is funny and makes somebody look ridiculous. But it raises a serious question: how do we and others know when we are dead and when we are alive?

What about what we love?

How we spend our time?

How much we give and to whom?

The content of our conversation?

I’m thinking about it -- am I dead or alive? What about you?

9. Is There Any Hope?

Illustration

Staff

This is a long illustration and a sad story, but a remarkable story worth the read. It can be found here: https://www.ussnautilus.org/the-loss-of-uss-s-4-ss-109.

On 17 December 1927, USS S-4 (SS-109), an eight-year-old S-class submarine, was running submerged just off the coast of Provincetown, MA, conducting speed and maneuverability tests between the two white buoys that marked the beginning and end of a measured nautical mile. Meanwhile, on the surface, the Coast Guard destroyer USCGC PAULDING (CG-17) was headed southeast, making 18 knots as she searched for rumrunners carrying their illegal product across the bay to thirsty buyers in Boston. At 3:37 in the afternoon, as S-4 began to surface, the officer of the deck aboard PAULDING, scanning the surrounding seas through his binoculars, spotted the telltale wake of a periscope close aboard on the port bow. “Hard astern! Full right rudder!” came the order, but not fast enough. PAULDING rammed the sub, a section of her bow telescoping into S-4’s hull and punching two holes, one in a ballast tank and one in the pressure hull. Freezing water flooded into the boat, causing her to heel to port and begin to sink by the bow. PAULDING’s crew immediately marked their position on a chart and radioed their superiors. When the destroyer came to a halt, one of her lifeboats was lowered over the side. All it found was a small oil slick, which the men aboard marked with a buoy.

On the bottom, 110 feet down, S-4’s crew was scrambling to bring the situation under control. Men in the battery compartment stuffed clothing into the two-foot-long gash in the pressure hull, but it was soon clear that the water would not be denied. So the men evacuated the space, joining other survivors in the control room. At this point, the men were probably concerned, but not hopeless: seven years before, the entire crew of USS S-5 (SS-110) had been rescued after their boat sank to a depth of nearly 200 feet and they managed to elevate the stern above water. S-4 was not nearly that deep and still capable of blowing her aft ballast tanks. Better yet, thirty-four of the forty men on board were alive in control, the engine room, and the motor room. Only six men who had been stationed in the torpedo room were unaccounted for.

But the situation deteriorated quickly. The saltwater flooding the battery compartment mixed with battery acid and formed toxic chlorine gas, which quickly filled any space not yet occupied by water. A ventilation duct running between the battery room and control remained open and soon the pressure of the water forced the deadly gas into the compartment full of survivors; the gas was followed by a flood of water. Crewmembers rushed to close the valve that would sever the connection, but to no avail; investigators would later determine that a section of curtain had become wedged in the valve, preventing it from closing. As control filled with thousands of gallons of freezing seawater, the men retreated aft into the engine room and smaller motor room beyond. Soon the water in control shorted out several of the switchboards, plunging the boat into darkness.

As the ocean filled all the spaces it could reach aboard S-4, the sound of rushing water died away and the 34 men crammed into the engine and motor rooms were left in cold, dark silence, wondering if their six comrades in the torpedo room were already dead. It had probably dawned on all of them by this point that when they abandoned control they had also abandoned any chance of getting to the surface on their own—the controls that blew compressed air into the ballast tanks were in that now-flooded space. They could only hope that help from the world above was on its way.

At 8:00 the following morning, the rescue ship USS FALCON (AM-28) arrived in Provincetown to pick up ten Navy divers who had been rushed to Cape Cod to assist with the rescue effort; the vessel arrived on scene at 11:00 AM. Just fifteen minutes before, Boatswain Gracie, the man in charge of the local Coast Guard station, had managed to hook the sunken sub with a grappling hook, providing the critical linkage that needed to be made before divers could go down; he had been at the task, alone in a small boat on rolling seas and in frigid weather, since late the previous afternoon. At 1:45, veteran diver Thomas Eadie splashed into the water. Five minutes later he located the sub and began tapping on the hull, searching for survivors. When he rapped on the torpedo loading hatch he was met with six slow taps in reply, indicating six men were still alive in the space. But as he continued aft, his taps were met with silence. The 34 men in the engine and motor rooms had not survived the night.

After the sub was raised the following year, divers found the aft spaces to be practically dry—it was the air that had killed the men, not the water. According to an article in the New York Herald Tribune written on 19 March 1928, the body of Lieutenant Commander Roy H. Jones, commander of S-4, “was found at the foot of the stairway, indicating he stood alert until overcome.” Divers also “found a spectacle that moved them, hardy and inured as they are to horror, to deep emotion. Near the motors, arms clasped tightly about each other in protecting embrace, were two enlisted men, apparently ‘buddies.’ The divers tried to send them up thus locked together, but the hatch was not wide enough and they had to be separated.” Some of the men had lived long enough to grow hungry—two had half-eaten potatoes in their pockets. Divers also noticed that “the walls were battered and scarred by many heavy blows and one spot indicated that an attempt had been made to cut through with a cold chisel.”

By the time Eadie returned to the surface, 25-year-old Lieutenant (j.g.) Graham Fitch and five enlisted men had been at the bottom of the ocean for nearly 24 hours. All had spent most of that time wrapped in blankets and lying in the bunks set up between torpedoes, barely moving and breathing slowly to conserve oxygen. But the contact with the diver gave them hope, as did the arrival of a sister sub, USS S-8 (SS-113), which used her oscillator to ping a question to the men down below using Morse code.

“Is there any [chlorine] gas down there?”

“No, but the air is very bad. How long will you be?” came the reply.

“How many are you?”

“Six. Please hurry.”

Late in the afternoon on the 18^th, a second diver, Fred Michels, went over the side with a hose that would connect the men aboard S-4 to the world above and bring lifesaving fresh air. But the weather and visibility were terrible and at 2045 Michels reported that his own air line was fouled. Eadie, still exhausted from his first dive, went down again to save his friend but could not find the air hose that was supposed to be attached to the sub. With the weather growing worse, FALCON turned for Boston with the nearly-dead Michels within her decompression chamber. He would survive and Eadie would be awarded the Medal of Honor for saving his life.

Lieutenant Fitch and his men were not so fortunate. Late Monday, as the storm raged overhead, he tapped a single word to S-8: “Hurry.”

Later, he asked, “Is there any hope?”

“There is hope. Everything possible is being done,” S-8 replied. But Fitch must have known that time was running out.

On Monday night the men on S-8 began sending out a message that had been relayed to them by the Navy Department: “LIEUTENANT FITCH: YOUR WIFE AND MOTHER CONSTANTLY PRAYING FOR YOU.” They sent it out, over and over again. It wasn’t until 6:20 on Tuesday morning, 63 hours into the ordeal, that a reply was received: three short taps, meaning, “I understand.” It was the last communication received from S-4.

The weather finally let up on Wednesday and a diver was able to take the air line down once more and hook it up to the sub. But when he tapped on the hull he received no answer. On the surface, an officer took a sample when the compressor was reversed and air was sucked back out of the sub. His analysis found a carbon-dioxide level of seven percent, too high for anyone to have survived. On 23 December, the Navy reported that all the men aboard S-4 were presumed dead.

Almost exactly three months after her loss, on 17 March 1928, S-4 returned to the surface on huge pontoons. By that time, divers had already removed 32 bodies; two in the engine room and the six in the torpedo room were the only ones that remained. When the compartment that had sheltered the boat’s last survivors was finally opened, personnel found Lieutenant Fitch “lying under a workbench just abaft the starboard torpedo tubes. Over him were two black spots…. These were breaks in the white-painted surface and undoubtedly…were where he had hammered out the messages for help until the end….” They also found another paint-free section on the underside of the torpedo-loading hatch, where the metal between the men and the world outside was thinnest. The wrench that Fitch had used to tap was hanging nearby, two of its sides flattened by prolonged use. Four of the other men had died in their bunks. “The fifth enlisted man was found at the foot of the stairway, with his left hand tightly grasping the handrail.” One man had had the presence of mind to leave a note in his pocket with the address to which he wanted his body sent. He wrote the message on a piece of cardboard in red crayon, probably assuming that the wax would stand up to any water that might get into the boat after his death.

But the men of S-4 would not die in vain. After the boat was reconditioned and recommissioned, she became a test platform for experiments with submarine rescue. The Navy created a diving bell, known as the McCann rescue chamber, out of a small hangar stripped from another submarine. Taking it and S-4 down to the waters off Key West, Navy personnel practiced docking the chamber with the submarine at depths that ranged from 60 to 300 feet. Using it and a Momsen lung, an emergency-breathing device, divers were able to escape repeatedly from the sunken sub. These innovations were, tragically, too late for Lieutenant Fitch and the other 39 members of S-4’s crew, but they would make life beneath the waves at least a little safer for all the submariners who came after.

10. Law and Gospel

Illustration

Richard A. Jensen

Martin Luther asserted that the true theologian was the one who could rightly distinguish between law and gospel. When Lutherans, including this Lutheran, work at theology we almost always work within the parameters of law and gospel. Protestant theology in general talks about three uses of the law. The first use of law is usually termed the political or civil use of law. The second use of the law, the spiritual or theological use, is the law as a mirror in which we see our lives; the law as revealer of our sins. The third use of the law is law as a guide for Christian living. There is much debate even among Lutherans whether Luther taught the third use of the law. I do not believe that he did.

The function of the civil use of law is to help humankind create a civil society. Since all people bear the law within their being, all people can work to make society a more civil place to live. Preaching on the civil use of the law would call upon people to make use of their rational intelligence in making ethical decisions in life and in working toward a civil society. There is nothing particularly Christian about the civil use of the law. It need not, therefore, occupy too much of our preaching energy. The dialogical nature of the classroom is much better suited for the important discussions of the nature of the way we might best work for an improved civil order.

The theological or spiritual use of the law was for Luther the proper use of the law. The law, that is, reveals to us our sinfulness. "What then should we say? That the law is sin? By no means! Yet, if it had not been for the law, I would not have known sin .... Apart from the law sin lies dead. I was once alive apart from the law, but when the commandment came, sin revived and I died, and the very commandment that promised life proved to be death to me (Romans 7:7, 8-10)."

The law always kills! That was Luther's dictum about the spiritual use of the law. The law always leaves me helpless, consigned to wrath, doomed to death. This is the proper use of the law and is therefore the proper use of the law in preaching. To preach the law is to render people helpless in their relationship to God. The law kills us and leaves us dead in the eyes of God.

The third use of the law is the law as a guide to Christian living. For Calvin this was the proper use of the law. This marks a radical breach among protestants. Some protestants see the law as God's revealed law for life. Clearly such a law should be preached so that people know how to live! I have already stated my conviction that Martin Luther did not teach the third use of the law in this manner. He did not believe that God revealed the law either to Israel or to Christians as a guide to living! The most radical instance of this is Luther's comments on the law as given to Moses. Luther said, "I keep the commandments which Moses has given, not because Moses gave commandments, but because they have been implanted in me by nature, and Moses agrees exactly with nature etc."1

Luther believed that the law was natural to every person alive. That's the first use of the law! For Luther, therefore, the law does not need to be revealed. If that is the case then we will need spend little time preaching the law as a guide to life. Here, too, it may be better to deal with such ethical questions about life in discussion forums under the assumption that each person brings unique resources, resources given them by God the Creator, to the discussion.

Preach the law. Preach the costly law. Preach the law that costs sinners their life and brings them to the point that they cry out for a Savior.

11. I'll Always Be There for You!

Illustration

Jack Canfield

Many years ago an earthquake almost flattened Armenia. The deadly tremor killed over 30,000 people in less than four minutes. In the midst of all the confusion of the earthquake, a father rushed to his son's school. When he arrived there he discovered the building was collapsed flat. Standing there looking at what was left of the school, the father remembered a promise he made to his son, "No matter what, I'll always be there for you!" Tears began to fill his eyes. It looked like a hopeless situation, but he could not take his mind off his promise.

Remembering that his son's classroom was in the back right corner of the building, the father rushed there and started digging through the rubble. As he was digging other grieving parents arrived, clutching their hearts, saying: "My son! "My daughter!" They tried to pull him off of what was left of the school saying: "It's too late!" "They're dead!" "You can't help!" "Go home!" Even a police officer and a fire fighter told him he should go home. To everyone who tried to stop him he said, "Are you going to help me now?" They did not answer him and he continued digging for his son stone by stone.

He needed to know for himself: "Is my boy alive or is he dead?" This man dug for eight hours and then twelve and then twenty-four and then thirty-six. Finally in the thirty-eighth hour, as he pulled back a boulder, he heard his son's voice. He screamed his son's name, "ARMAND!" and a voice answered him, "Dad?" It's me Dad!" Then the boy added these priceless words, "I told the other kids not to worry. I told 'em that if you were alive, you'd save me and when you saved me, they'd be saved. You promised that, Dad. 'No matter what,' you said, 'I'll always be there for you!' And here you are Dad. You kept your promise!"

12. Tearing the Roof Off

Illustration

Larry Powell

It seems the scribes were always around. In our scripture we learn that Jesus was at his home in Capernaum. When word spread throughout the community, a great crowd gathered inside and out the house, prevailing upon Jesus to teach them. We are told that some of the scribes "were sitting there questioning in their hearts." Why were they there anyway? Out of curiosity? To heckle? To find fault? Were they acquaintances of Jesus that they could come into his home and find a place to sit while so many others were standing? I don’t know ... but it seems the Scriptures always bear the same foreboding comment, "the scribes were sitting there," or "nearby." At any rate, on this particular occasion, they got their eyes full.

First, there was a commotion. Four men were literally dismantling the roof of the house. When a large enough opening had been torn away, down came a pallet with a man on it. Although the Scriptures do not mention the scribe’s reaction to the paralytic’s rather crude entrance, we can imagine the sudden changing of their sophisticated expressions as they tugged nervously at their robes and mumbled beneath their breath. However, they may not have been surprised at all ... they had joked among themselves that the Nazarene’s clientele included harlots, tax collectors, the sick, unstable, ne’er-do-wells, and common sinners. Perhaps such an abrupt intrusion through the roof did not impress them at all, but was rather consistent with the kind of people attracted by the unorthodox carpenter. But again, that was but the beginning.

Jesus made bold to forgive the paralytic’s sins! The scribes could sit still no longer: "Who can forgive sins but God alone?" Jesus replied, "Why do you question me like this? Let me ask you a question; which is easier to say to a paralytic, ‘Your sins are forgiven,’ or ‘Rise, take up your pallet and walk?’ " In a word, it is a small matter to mouth the words, "Your sins are forgiven." It is true that anyone can repeat these words whether they have the authority or not but in order that the scribes might know that Jesus possessed the authority, he did something more. Turning to the paralytic, he said, "Rise, take up your pallet and go home." To their astonishment, the paralytic did just that. He had received a double portion inasmuch as his sins had been forgiven and he had been physically healed. Additionally, the scribes had something to think about.

I want to say a word about the persistent souls who tore the roof off the house. Their determination is to be admired. Have you ever entertained the thought of visiting a sick friend or shut-in but decided against it because the weather was threatening, or the temperature was uncomfortable, or you were tired? Even the best of intentions are sometimes easily discouraged. Here were four men who could have turned away from the house when they saw such a crowd, thinking "we’ll come again later." But no, they pushed their way through the crowd with the paralytic, climbed to the roof and made up their minds to get inside. They loved their friend enough to go to some extra effort, and they had absolute faith that the man inside could heal him. I hope I have a few friends like that. The paralytic owed a great deal of his recovery to his friends. What a combination: loving friends, persistent faith, and the touch of Christ!

13. Fork in the Road

Illustration

Bruce Howell

A Muslim in Africa became a Christian and some of his friends asked him, “Why have you done such a thing?”

He answered, “Well, its like this: Suppose you were going down the road and suddenly the road forked in two directions. You didn’t know which way to go; and there at the fork were two men--one dead, and one alive--which one would you ask to show you the way?”

14. A Wise Old Bird

Illustration

Brett Blair

There is a story about an old man who always had witty and wise answers for people who asked him anything. Once, a smart-alecky came to him with his hands covering something he was holding. He told the sage that he had a small, newly hatched bird in his hands. He challenged the old man to tell him whether the bird was alive or dead. He, of course, planned to prove the old man wrong, because if he said the bird was dead, he would simply open his hands to expose a perfectly healthy baby bird. But if he said the bird was alive, then he would crush the bird before opening his hands. The old man proved wiser than he thought, because he said, "The bird is whatever you choose him to be."

And that's the way it is with the kingdom of God. The choice for the kingdom to live or die is within your grasp. What do you chose?

15. We Believe You

Illustration

King Duncan

I ran across a beautiful story recently about a woman named Rosemary who works in the Alzheimer’s Unit of a nursing home. Rosemary and a colleague named Arlene brought the residents of the home together one Good Friday afternoon to view Franco Zeffirelli’s acclaimed production Jesus of Nazareth. They wondered whether these elderly Alzheimer’s patients would even know what was going on, but they thought it might be worth the effort.

From somewhere in the crowd of Alzheimer’s patients came the clear, resolute voice of Esther, one of the patients. "WE BELIEVE YOU," she said, "WE BELIEVE YOU!"

Well, Esther, I believe it too. The evidence is overwhelming, and life makes no sense without it. Jesus Christ rose from the dead.

16. Easter Without A Cross?

Illustration

In a certain church marketing newsletter, called the Church's Advertising Network, a campaign has been developed to attract people to church during the season of Easter. In this public relations campaign, it is suggested that the cross be removed from the alter. According to the author, a survey has revealed that the cross is one of those symbols that the new generation of church goers considered too "churchy " One pastor interviewed for the campaign gave his wholehearted endorsement. "We are going to attempt to concentrate on the resurrection, and not the death of Jesus.

Easter without the cross. Rather an interesting thought. Is it possible to have resurrection without crucifixion? No. It distorts the entire gospel if crucifixion is separated from resurrection. The road to the empty tomb will forever pass by a cross. The one who is raised from the dead is none other than the crucified Christ. Easter without a cross is a hoax.

17. Easter Is No Mythical Metaphor

Illustration

Bill Bouknight

In recent years, the New Testament has been brutally attacked by radical scholars of the so-called "Jesus Seminar." They regard all miracles, especially the Resurrection, as "mythical metaphors developed by the EarlyChurch." Some revisionist scholars have concluded that Jesus arose only in the sense that his spirit goes marching on, sort of like the way the spirit of Abraham Lincoln continues to influence America.

But William Lane Craig, perhaps the world's foremost authority on Resurrection, dismisses such a theory. Dr. Craig is an English scholar with two earned doctoral degrees. Currently, he teaches at the University of Louvain near Brussels. Dr. Craig points out that it would have been a contradiction in terms for an early Jew to say that someone was raised from the dead but his body was left in the tomb. Furthermore, Dr. Craig points out that numerous disciples were executed because they would not deny the Resurrection. No sane person would die for a mythical metaphor.

18. The Power of Belief in a World of Lost Hope

Illustration

King Duncan

Eric Butterworth tells a story about a young soldier who lost his legs in battle. Something died within this young man when he found he would never walk again. He lay in his hospital bed, staring blankly at the ceiling. He refused to talk to anyone who tried to help him. He refused to cooperate with doctors or nurses who wanted to help him to adjust.

One day another inmate of the hospital strolled in and sat down on a chair near the bed. He drew a harmonica from his pocket and began to play softly. The patient looked at him for a second, then back to the ceiling. That was all for that day. Next day the player came again. For several days he continued to come and to play quietly. One day he said, "Does my playing annoy you?" The patient said, "No, I guess I like it." They talked a little more each day.

One day the harmonica player was in a jovial mood. He played a sprightly tune and began to do an awkward tap dance. The soldier looked on but was apparently unimpressed. "Hey, why don't you smile once and let the world know you're alive!" the dancer said with a friendly smile. But the legless soldier said, "I might as well be dead as in the fix I'm in." "Okay," answered his happy friend, "so you're dead. But you're not as dead as a fellow who was crucified two thousand years ago, and He came out of it all right." "Oh, it's easy for you to preach," replied the patient, "but if you were in my fix, you'd sing a different tune." With this the dancer stood up and said, "I know a two-thousand-year-old resurrection is pretty far in the dim past. So maybe an up-to-date example will help you to believe it can be done." With that he pulled up his trouser legs and the young man in the bed looked and saw two artificial limbs. The tap-dancing fellow with the harmonica was not simply a Pollyanna. He once lay where that young soldier now lay. He himself had known the power of a resurrection. He had learned to live life abundantly--even without his legs. Needless to say, the young soldier's own resurrection began that moment.

Easter isn't just about dying. It's about the power of belief in a world of lost hope. It is about knowing that no situation is beyond God's redeeming power.

Note: There is no historical reference to this story. Treat it as a parable.

19. EASTER POWER

Illustration

John H. Krahn

Easter is a magnificent day! It is the most significant day of the entire year. It is a day of celebration ... the finest clothes, lilies trumpeting their beautiful fragrance, Christian fellowship, joyful greetings ... nothing can be too good. On Easter we celebrate new hope and the possibility of living life to its fullest. God is saying to us that his blessings and love are ours. Good and even great days are now possible for us with the best of days still to come in heaven.

What problems lurk in your life? Are you afraid of death? Are you afraid of life? Easter proclaims that you can be victorious over any problem that you might face. Victory can be yours by believing in Easter and by appropriating Easter into your daily life.

But what is Easter? Easter is power. The power of God released which raised a dead Son after he had been in the grave for three days. Many gravestones carry the inscription, "Here lies ...," but on Christ’s tomb are the words, "He is not here." In Joseph’s garden is history’s only empty grave. I believe Christ rose from the dead, and I believe the resurrection power of God is still being unleashed today.

God wants to resurrect us from whatever defeat is in our lives and then give us a victorious death. He wants to resurrect us from a life of loneliness and gloom into one of meaning and joy. He wants to resurrect us from a life deadened by fear to a life enlivened by confidence. He especially wants to resurrect us from our own personal death into his very own personal paradise.

So roll back the stone of any unbelief in your hearts, behold the glory of the empty tomb, and thrill to the power that can now be yours. Place your weak and trembling hand into his and say with Thomas, "My Lord and my God." Belief in Jesus and his resurrection is the key that delivers us from fear and sorrow. Jesus is the key to personal happiness, to peace, and to life everlasting. You can know this peace, you can know this joy, you can have this power, if today you will commit yourself to him, and then say with your whole heart, "I know that my Redeemer lives!"

20. Death and Resurrection

Illustration

We, as human beings, whoever we are and whatever station in life we are in, all stand on common ground when we realize that we all at sometime in life fear death, we all live in the presence of death, that all men, in some way or another, have been hurt by death. And it does not only touch the life of the elderly. In his preface of "Bread For the World", Author Simon reminds us that before we complete reading this brief preface that four people in the world will have died of starvation, most of them children. So no matter who you are, whether you are in the sunset years and expect to live fewer years than you have lived to date, or whether you are just beginning life's journey—death is real. All of the wars in the world have not increased the death toll by one. It robs people of valuable years of their life but it in no way increases the death toll, for all of us, one day, shall have to go through the experience of death.

I have always wondered about the cynics and non-believers. What do they do at Easter? Have you ever wondered about that. On that day when the Christian church joyfully celebrates the resurrection of Jesus Christ, what do they do. Humanism is all right for the classroom, but it leaves you nothing at an icy graveside. It is precisely at that point that Christianity responds: Yes, we shall see our loved ones again and all be reunited.

Some demand that they need proof and documentation. I wonder what kind proof that they desire. There is more documented evidence that Jesus Christ rose from the dead than there is that Julius Caesar ever lived. There is more evidence of the resurrection than there is that Alexander the Great died at age 33. I have always found it interesting that some will accept thousands of facts for which there are only shreds of evidence, but in the face of overwhelming evidence of the resurrection they cast a skeptical doubt, because it is so unique. We say that we want the facts. Well the facts are that in the history of the ancient world the resurrection has been attested to as much as most of the events that we routinely accept and read in the history books.

In the early nineties the ABC news show 20/20 had an interesting segment on the shroud of Turin. If you were completely out of touch at that time and have not heard of the shroud of Turin, let me tell you that it is supposed to be the cloth that Jesus was buried in. And on this cloth is an imprint of the person of Jesus. It is now housed in a cathedral in Turin, Italy. Several years ago an international team of scientists, consisting of Christians, Jews, Moslems, and non-believers, set about to prove or disprove the story behind this ancient cloth. The results of their findings were published in an issue of National Geographic magazine.

The interesting thing to me about the 20/20 story was an interview that they had with one of the scientists, an Air Force colonel who was a specialist in laser technology. He openly admitted that he began the project not only as a non-Christian, but as a person who was openly anti-religious. I relished this opportunity, he said, to debunk what I considered a childish myth. Haraldo Rivera asked him: Now that you have spent four years on this project what is your response. His response not only shocking, but it was shocking that 20/20 allowed it to go on the air. He said: After four years on this project, I now fall upon my knees and worship a resurrected Christ.

It would be nice if we could hold some physical evidence in our hands to prove it all, but I would mislead you this Easter Day if I left the impression that the resurrection was a matter of fact. For in the end, the resurrection is a religious belief. In the end you cannot prove it or disprove it. And that is why some brilliant people believe and why some brilliant people do not believe. Because you cannot prove it one way or the other. There just are not any photographs. In the end we must fall back upon the words of the resurrected Christ to the disciple Thomas: Thomas, you have believed because you have seen. Blessed are those who have not seen, and yet believe.

21. SHOUT: HE IS RISEN INDEED!

Illustration

John H. Krahn

An empty tomb greeted the women who came to anoint Jesus’ body that first Easter morning. What a surprise to find the huge stone rolled away ... no guards and most startling of all - no body. Suddenly two angels appeared to them and asked, "Why are you looking in a tomb for someone who is alive? He isn’t here! He has come back to life again!"

Who among us today would visit a cemetery to pay our respects to someone who is alive. Yet many Christians act as if Jesus were just another dead historical figure. But he lives! That’s the Easter message. In a world filled with so much bad news this is God’s good news for each of us.

Break out the smiles, for now there is hope for you and me. Christ not only overcame his death but overcame ours too. We need only believe in him. I haven’t the slightest doubt that the Lord is still in the resurrection business. Nothing in life is more important than our appointment with destiny - our date with death. When we know Jesus Christ and the power of his resurrection, we are prepared for even that.

The very earliest Easter greeting in the ancient church consisted of one person shouting to another, "The Lord is risen!" and the other shouting back, "He is risen indeed!" As you read this, let’s share the greeting with each other right now. Don’t be shy. I’m going to shout, "The Lord is risen!" And I want you to shout back at me with a big smile and all the breath you have, "He is risen indeed!" Now let’s see those smiles beginning. Ready! "THE LORD IS RISEN!" What is your reply?

22. What Do You Know?

Illustration

Eric Ritz

Dr. Carlyle Marney was one of the great preachers in the South during the time after the Second World War. He was a mentor and role model to many pastors. One of the stories attributed to the rich legacy he left behind took place on a seminary campus where he was invited to be the speaker for a distinguished lectureship. One of the students asked, "Dr. Marney let us hear you say a word or two about the meaning of the resurrection." It was a fair question and an appropriate one from a future preacher to one who was already a great practitioner of the art of preaching. However the young seminary students were taken aback by Marney's response. Dr. Marney replied, "I will not discuss that with people like you."

"Why not?" the students asked.

Marney said, "I do not discuss such matters with anyone under thirty years of age." Marney continued, "Look at you! Just look at you. You are in the prime of your life. Full of talent and energy. Very few if any of you have experienced poverty, failure, defeat, heartbreak or a brick wall that stops you dead in your tracks. So tell me, what in God's name can any of you know of a dark harsh world which only makes sense if Christ is raised from the dead?"

23. The Perspective of Longevity

Illustration

George Bass

Ide Ward was going on 120 years of age when he died early in 1982; a doctor said he died "just of old age," but George Will of the Washington Post called his long life a "triumph of the spirit." Will says, "Aging, like a lot of other common things (life, love, memory, the existence of the universe, the infield fly rule), remains a mystery. But many gerontologists believe that, absent disease or imprudent living, an individual ages according to his or her genetically controlled ‘clock.' A scientist says that, ideally, we should live fairly healthily and then go ‘poof' rather than go into slow decline or a nursing home." Will says that "longevity is a triumph of the spirit" and not just of physiology; Ward "was picking up steam - and stumps and things - when he was past 70, heading for two score and nine more." And writes Will, "Such longevity can be, in a way, terrible, because it almost invariably involves the burial of many friends, relatives, children (Ward lost three sons during the First World War) and grandchildren. But such longevity can offer perspective on those who experience it, and those who think about it."

There is no way of knowing how long the young man lived after Jesus raised him from the dead, but he must have looked at life and death from a different point of view than before. Perhaps he lived long enough to bury his mother, but both of them would have faced her death differently than before Christ came along. And God has placed us alongside them through the resurrection of Jesus Christ, "the first-fruits of those who have died." We say, "God has visited his people" in Jesus; he has "raised a saviour" among us - and through him death has been defeated forever. God is still in heaven and all really is well in the world.

24. Changing the Color-Tags

Illustration

Billy D. Strayhorn

In the war years, triage (sorting out) referred to the policy by which medical assistance was given. It was up to the doctors to "color-tag" the wounded, placing them in one of three categories according to their condition. One color meant hopeless - nothing we can do will save them. Another tag meant they'd make it whether they get help or not. The third color-tag indicated a doubtful prognosis - a chance to live only if medical assistance is given. Since there were severely limited medical supplies . . . assistance was being given only to this last group.

Lou was badly blown apart, including one leg severely wounded. The doctor who examined him made the decision that Lou was a hopeless case and tagged him as such, leaving him to die. But a nurse noticed Lou was conscious and began to talk with him. They discovered they were both from Ohio. Getting to know Lou as a person, the nurse just couldn't let him die. She broke all the rules and changed his color-tag.

There followed a two-day trip in the back of a truck and months in a hospital. But Lou made it. He met a girl in the hospital who he later married. Even minus one leg he has led a full happy life, all because a nurse broke the rules of triage and changed a tag.

Maybe the task of the church is going around changing the tags. Maybe that's what Jesus meant to tell us when he healed the woman and helped Jairus. Jesus IS the Friend of the hopeless. He came to befriend and save the hopeless from despair. He gave His life on the cross and was raised from the dead for that very reason.

25. The Jokes on Saatan

Illustration

William J. Bausch

The Greek Orthodox have an old and wonderful tradition, the day after Easter is devoted to telling jokes. It's to imitate the cosmic "joke" that God pulled on Satan in the Resurrection. Satan thought he had won, and was smug in his victory, smiling to himself, having the last word. So he thought. Then God raised Jesus from the dead, and life and salvation became the last words. It's the cosmic plot twist to end all cosmic twist.

Note: Beleifnet has a good article on this.

26. The End of the World

Illustration

Donald Dotterer

There is a beautiful valley in Switzerland which is deeply hidden in that mountain range known as the Alps. That valley is completely surrounded by steep mountain walls. If one enters this valley, that person will move along the only road until it ends at the base of a steep wall of rock.

The Swiss call this place the "End of the World." However, if one is willing to go climbing by foot, Swiss guides will show a determined hiker the path that leads up and over that mountain barrier.

Reflecting upon this natural phenomenon, Harleigh Rosenberger comments that many people believe that life is like a road that runs through the valley of time. "We cannot turn back but must continue walking onward. The days pass quickly and then comes the end of the road. We stand at the sheer rock wall we call death. It is the end of our world, for it is the end of life."

Because Jesus Christ has been raised from the dead and we have through him received the gift of eternal life, we find a way up and over that wall of rock. Jesus said, "I am the resurrection and the life; he who believes in me, though he die, yet shall he live, and whoever lives and believes in me shall never die (John 11:25)."

My friends in Christ, our hope is grounded in the gift of eternal life which we receive this day - it is our way out of the valley of darkness and despair through which all of us walk at one time or another in our lives. This gift of eternal life does not begin at death. It begins now for all who worship the risen Christ. This life eternal will then continue beyond the grave into the life to come, for our souls are eternal, and in Christ we become one with the Father who made us. This is the hope and the promise which we receive this glorious Easter Day.

27. The Resurrection Changes Everything

Illustration

Brett Blair

There's a story about a young boy named Walter Elias. Born in the city, his parents one day moved out to the country to become farmers. Walter had a vivid imagination and the farm was the perfect place for a young boy and a wondering mind. One day in the apple orchard he was amazed when he saw sitting on a branch of one of the apple trees an owl. He just stood there and stared at the owl. He thought about what his father had told him about owls: owls always rested during the day because they hunted throughout the night. This owl was asleep. He also thought that this owl might make a great pet.

Being careful not to make any noises he stepped over sticks and leaves. The owl was in a deep sleep because it never heard Walter Elias walking toward it. Finally, standing under the owl, he reached up and grabbed the owl by the legs. Now, the events that followed are difficult to explain. Suddenly everything was utter chaos. The owl came to life. Walter's thoughts about keeping the bird as a pet were quickly forgotten. The air filled with wings, and feathers, and screaming. In the excitement Walter held the legs tighter. And in his panic, Walter Elias, still holding on to the owl, threw it to the ground and stomped it to death. After things calmed down, Walter looked at the now dead and bloody bird and began to cry. He ran back to the farm, obtained a shovel, and buried the owl in the orchard.

At night he would dream of that owl. As the years passed he never got over what had happened that summer day. Deep down it affected him for the rest of his life. As an older man he said he never, ever killed anything again. Do you see it? Something significant happened after that event. Something that Walter didn't miss. Something which transformed Walter Elias, something that redeemed him from the pit of despair, something that resurrected him, something that made Walter Elias Disney give life to thousands of animals on the big screen.

The resurrection changes everything. It transforms us. It moves us from despair to new possibilities of life. It takes us in our blindness and opens our eyes. It transforms ordinary bread into a holy meal. It takes two sad and lost brothers on the road to Emmaus who had lost the only the world they knew and gives it back to them. Jesus comes to them and says see I am not dead. I am alive. Now tell the world.

28. Faith Lives in Fellowship

Illustration

Brett Blair

A certain parishioner who had previously been attending services regularly, suddenly stopped coming to church. After some weeks, the minister decided to visit the absent member. It was a chilly evening, and the minister found the man at home alone, sitting before a blazing fire. Guessing the reason for his pastor’s visit, the man welcomed him, led him to a big chair by the fireplace, and waited.

The minister made himself comfortable and said nothing. In grave silence, he contemplated the play of the flames around the burning logs. After some minutes, he took the fire tongs, carefully picked up a brightly burning ember and placed it to one side of the hearth. Then he sat back in his chair, still silent. The host watched all this in quiet fascination. As the lone ember’s flame diminished, there was a momentary glow, but then its fire was no more and it was cold and dead. Not a word had been spoken since the initial greetings. But as the minister rose to leave, the host said, “Thank you so much for your visit—and especially for your fiery sermon. I shall be at church next Sunday.”

It's an important lesson. Faith is maintained in fellowship. Apart from the fire, the ember cools and dies. So does faith - apart from the fellowship which nurtures and sustains it. Over the centuries - from the very day of Jesus' resurrection until now - the Christian Faith has been kept alive in association, person with person, people together. Historically, it has been in community that the Word has been preserved. And still today, it is in community that our faith is maintained.

29. Turning Toward the Light

Illustration

Brett Blair

A little boy named Bobby entered his first science fair in second grade. Because his Mom has a green thumb, they decided to experiment with the growth of plants. He took two small green plants and placed one on a sunny windowsill and the other in a cardboard box. After a couple of weeks, Bobby checked on the two plants. The one on the windowsill had grown a couple of inches and had vibrant green leaves. The one in the box had actually grown a bit, but it had lost all of its green color, becoming almost white and its leaves drooping. Thinking that the plant might die, Bobby cut a hole in one side of the box, and set the box, with the plant inside, by the windowsill … with the hole facing toward the incoming light. Well you know what happened … but Bobby was so excited by this discovery! Yes, over the course of a few weeks, the plant began to grow out through the hole! And, a couple of weeks later, it turned to grow up toward the light and even blossomed! The plant that had been in gloomy darkness … and was all but dead … had seen a great light, it turned toward that light and blossomed!

Well, Matthew wrote … after the crucifixion and the resurrection of Jesus Christ …and therefore with the full realization of who this man of God was … he wrote that the Light had certainly dawned on the people by the sea, the kingdom of heaven had definitely come near; it had dawned and come near in the person of Jesus Christ … in the personified love and power of God that makes people …different … alive!

30. A Free Gift

Illustration

Robert Farrar Capon

You're worried about permissiveness in the way the preaching of grace seems to say it's okay to do all kinds of terrible things as long as you just walk in afterward and take the free gift of God's forgiveness. While you and I may be worried about seeming to give permission, Jesus apparently wasn't. He wasn't afraid of giving the prodigal son a kiss instead of a lecture, a party instead of probation; and he proved that by bringing in the elder brother at the end of the story and having him raise pretty much the same objections you do. He's angry about the party. He complains that his father is lowering standards and ignoring virtue that music, dancing, and a fatted calf are, in effect, just so many permissions to break the law. And to that, Jesus has the father say only one thing: "Cut that out! We're not playing good boys and bad boys any more. Your brother was dead and he's alive again. The name of the game from now on is resurrection, not bookkeeping.

31. It’s Ok to Be Extravagant – Sermon Opener

Illustration

James W. Moore

A few years ago there was a true story about a man in New York City who was kidnapped. His kidnappers called his wife and asked for $100,000 ransom. She talked them down to $30,000.

The story had a happy ending: the man returned home unharmed, the money was recovered, and the kidnappers were caught and sent to jail. But, don't you wonder what happened when the man got home and found that his wife got him back for a discount? Calvin Trillin was the writer of this story. He imagined out loud what the negotiations must have been like: "$100,000 for that old guy? You have got to be crazy. Just look at him! Look at that gut! You want $100,000 for that? You've got to be kidding. Give me a break here. $30,000 is my top offer."

Mark Trotter concluded his rendition of the story with this thoughtful comment: "I suppose there are some here this morning who can identify with the wife in that story, but for some reason I find myself identifying with the husband. I'd like to think if I were in a similar situation, there would be people who would spare no expense to get me back. They wouldn't haggle over the price. They wouldn't say, 'Well, let me think about it.' I like to think that they would say, 'We'll do anything for you.'"

The point of that story is this: sometimes it's O.K. to be extravagant! Now, that is precisely what this story in the Gospel of Mark is all about. Remember the story with me. Jesus is on His way to the cross. It is just a few days before Passover. The chief priests and scribes are plotting against Him. Judas is about ready to betray Him. The crucifixion is less than a week away and Jesus knows it. Jesus and His disciples stop at Bethany. just a few days before, Jesus had raised Lazarus from the dead there in Bethany. Now, as they are having dinner, a woman comes to Jesus and does a beautiful but extravagant thing for our Lord. The Gospel of John tells us that the woman was Mary, (the sister of Martha and Lazarus). Mary brings an alabaster jar of very expensive ointment. She breaks open the jar and pours the costly perfumed oil on Jesus' head. She anoints His head with oil.

Why did she do that? Some say it was an act of gratitude in which she was thanking Jesus for raising her brother Lazarus from the dead. Some say it was an act of consecration in which she was baptizing Jesus to encourage Him to go into the HolyCity and do what had to be done. Others say it was a foreshadowing, an act of preparation, in which she was anointing His body for the death which was to come in Jerusalem a few days later. All say it was an act of love and kindness.

But Judas said it was a waste. If you lived strictly by the Judas mind-set, you would have no Spire on the church, no flowers on the altar, no art on the wall, no robes for the choir, no fine organ, no beautiful weddings. Your daughter would come to you and say, "I'm in love and I'm so happy. I want to get married." And you would say, "Well, why don't you just elope? It's much cheaper. It would be wasteful to have a wedding." But the Mary mind-set says, "Sometimes in the name of love and kindness and gratefulness; it's O.K. Indeed, it's beautiful to be extravagant." Let me show you what I mean.

1. First Of All, It's OK To Be Extravagant In Our Generosity.

2. Second, It's OK To Be Extravagant In Our Gratitude.

3. Third And Finally, It's OK To Be Extravagant In Our Graciousness.

32. HOW TO BE SMART

Illustration

John H. Krahn

There was just no way Joshua could logically explain his battle plan to take Jericho. God told Joshua exactly what he wanted him to do. Can you picture Joshua trying to relate the plan to his generals?

"Well, we’re going to march around the city."

"Then what?"

"We’re going to do it seven times."

"Uh huh, then?"

"We’re going to blow the trumpets and make a lot of noise."

"Really?"

"Then the walls are going to fall down."

They probably thought Joshua had battle fatigue. But as the trumpets blasted on the seventh trip around, the walls began to crumble. God wouldn’t let Joshua down when he trusted in him.

Solomon, one of the wisest of the wise, said that the mark of wisdom is to put your trust in the Lord. However bright we might be, whatever our many gifts and talents, they do not compare with those of Almighty God. To put our trust in the Lord and have him guide our lives is the smart thing to do. To others such an act of confidence in the Lord might seem as foolish as Joshua’s battle plans.

The Christian life is not difficult; it’s impossible. Jesus said, "Without me you can do nothing." When life came crashing in upon Martin Luther, he would shout, "Christ is risen! He lives! He lives!" In this way Luther reminded himself that the same power of God which raised Jesus from the dead was now his. With God’s help he could meet and overcome his problems ... however large they were.

If God is powerful enough to create the universe and raise a dead man, he is able to help us handle whatever difficulties life throws our way. Do the smart thing - trust in the Lord.

33. Do You Know Jesus?

Illustration

King Duncan

Mark Tabb, in his book, Greater Than Unconventional Thoughts on the Infinite God, tells a heartbreaking story that poses that question in a stark way. It is about a young boy in a rural area of Kentucky named Cody. Cody wanted to be a preacher when he grew up, just like his dad who was a pastor. Once or twice a week Cody would climb on top of a chair in the kitchen, pull out a Bible, and give his best sermon on John 3:16. He always used the same Bible verse. It was his favorite. "For God so loved the world," the verse begins, "that he gave his only Son, so that everyone who believes in him will not perish but have eternal life." Cody believed this promise, and he wanted to make sure other people had an opportunity to believe it as well. Standing in the checkout line at the grocery store with his mom or dad, he would ask the clerk, "Do you know Jesus?" He asked his teachers and the other kids on the playground the same question. That's what preachers do, Cody believed, and Cody wanted to be a preacher, just like his dad.

Mark Tabb attended Cody's funeral one snowy January afternoon several years ago. Cody was eight. Four days earlier, Cody died in a tragic accident. There lay Cody in a casket. His right hand clutched a rope. Cody loved tying knots. His favorite stuffed animal lay beside him, along with his Bible and a picture of his brother.

Mark Tabb reports that over two thousand people came through the funeral home in southern Kentucky the night before Cody's funeral. They all heard the same story of how Cody wanted to be a preacher, just like his dad. And they all heard the same question that Cody had asked friends and strangers alike: "Do you know Jesus?"

Tabb says he wishes he could report that a miracle occurred at that funeral and that Cody was raised from the dead just like Lazarus and given back to his parents whole. But it didn't happen. Still Tabb says he believes a miracle did occur that day. Cody's accident shook the entire community. As a result, everyone in town heard his story, and everyone in town heard his favorite question: "Do you know Jesus?"

34. REMEMBER YOUR BAPTISM

Illustration

John H. Krahn

On January 26, 1905, in Pretoria, South Africa, Captain M. F. Wells found a diamond weighing one and one-quarter pounds. Two years later, the diamond was purchased and presented to King Edward VII of the United Kingdom. In 1908, a diamond cutter from Amsterdam cut from that diamond the Star of Africa, the largest cut diamond in the world, containing seventy-four facets with a weight of 530 carats. Today, the diamond is still set in the British Royal Scepter. Can you imagine the value of such a jewel?

Then there is the Hope Diamond: the largest blue diamond in the world. It weighs in at 44.4 carats. Found in India during the seventeenth century, it has been displayed, since 1958, at the Smithsonian Institute in Washington, D.C. At that time it was worth between $700,000 and $1,500,000.

But diamonds are not the most precious of gems. Since 1955 rubies have been the world’s most precious gem, attaining a price of up to $30,000 per carat. Can you imagine what the Burmese Ruby, weighing 1,184 carats, would be worth? To have in our possession one of these jewels would be to have one of the most beautiful and most valued jewels in the world. Imagine how it would feel wearing the Hope Diamond set into a ring. Well, most of us already possess a jewel of even greater value.

In his Large Catechism, Martin Luther makes this concluding statement about Holy Baptism: "No greater jewel can adorn our body or soul than Baptism: For through it, perfect holiness and salvation become accessible to us, which are otherwise beyond the reach of man’s life and energy." I am sure if any of us owned one of the great gems of the world, we would not easily forget about it. Rather we would feel good about it, share its beauty by wearing it, be careful to protect it, and treasure it. Yet our beautiful adornment of Baptism is often forgotten. Weeks go by without us even considering our jewel of Baptism.

Saint Paul reminds us in Romans that through Baptism we were buried with Christ in his death. Baptism joins us to Christ and through it we receive the forgiveness that his death affords. Paul says, "We were buried therefore with him by Baptism into death,... so that as Christ has been raised from the dead by the glory of the Father, we too might walk in newness of life."

All of us from time to time have felt that we needed a change; some have even dreamed of a new life, a new beginning. New life, our new beginning, not only happens on the day we are baptized but can extend to every day. As we daily remember our Baptism, we welcome the benefits of Baptism. Benefits that come from a powerful God who offers help and peace to children who call upon his name. Benefits of renewed joy snatched from sorrow, renewed strength formed out of weakness and the ability to forgive someone you would naturally want to hate.

Because we believe and are baptized, we also remember that our eternal future is certain - however uncertain our earthly life might be. We are family. And when we die, we know that God the Father has already made provisions for a great reunion party in heaven. A new life in heaven is ours as we join the forever family of God.

35. A Palace in Heaven

Illustration

Richard J. Fairchild

There is a legend from the first century about the disciple Thomas who was sent by Christ to India.

Thomas was employed by the local king Gundaphorus to build a new palace, and he was given money to buy materials and hire workmen. Thomas gave the money to the poor, but always assured the king that his palace was rising steadily. The king became suspicious when Thomas kept putting off his requests to see the work in progress and finally sent for Thomas. "Have you built my Palace?", he asked.

"Yes", Thomas replied.

"Then we shall go and see it now," said the King.

Thomas answered: "You can not see it now, but when you depart this life you shall see it. I have built you a palace in heaven by giving your money to the poor and needy of your kingdom."

The King was furious and had Thomas thrown in prison. All that night he considered how he should put Thomas to death. It seems good to me, the king said, to flay him and burn him with fire. But that night the king's brother dies and sees the kings palace in heaven which has been built by Thomas' charitable work. He makes a request to return to earth. His dead body is suddenly revived; he tells his brother of the magnificent palace awaiting him in heaven. Thomas is freed from prison and the king and his brother become Christians.

36. I Will Be More Alive

Illustration

David E. Leininger

One of my favorite quotations, one I have used over and over again at funerals, comes from that great evangelist of the last century, Dwight L. Moody. Moody said, "One day you will read in the newspaper that D. L. Moody of East Northfield, Massachusetts is dead. Well, don't believe a word of it. I will have gone up higher, that's all. Out of this old clay tenement into a house not made with hands, eternal in the heavens. And at that moment, I will be more alive than I have ever been."

37. God Works from the Inside

Illustration

King Duncan

A six year old boy was assisting his mother with some spring gardening. The mother was absorbed in her work while the little boy explored the miracle of growing things exploding everywhere. All at once the boy picked up a daffodil bud, and sat down on the ground, and studied it. Then with his two little hands, he tried to force it open into a full blossom. The result, of course, was disappointment and a mess: limp petals and a dead flower.

Frustrated, he cried out, "Mommy, why is it that when I try to open the buds, it just falls to pieces and dies. How does God open it into a beautiful flower?"

Even before his mother could answer, a broad smile broke across the child's face, and he exclaimed, "Oh! I know! God always works from the inside." That is a parable of the Kingdom. God's works from the inside. His kingdom is alive and it is growing, in our love for one another. That's the "inside work" of the Kingdom.

38. A Review of Resources

Illustration

Eric Ritz

The value of a proper perspective on life can never be overstated. I once heard the story of an old Navajo Indian in Arizona who became a very wealthy man when oil was discovered on his land. But wealth did not change him. He went on living just as he had before while the money piled up in the bank. Every now and then, however, the old man would visit the bank and say to the banker, "Crops all dried up; sheep all dead; cattle all stolen." The banker knew exactly what to do. He would take the old man into the vault, seat him at a table, and place several bags of silver dollars in front of him for him to count. After a while the man would come out and say, "Crops fine; sheep all alive; cattle all back." Why the change? He had simply reviewed his resources and reminded himself of what he had to fall back on. This is what believers must do when the pressure comes. When we feel like complaining and murmuring, let us remember who we are in Him and what He has promised us for times of stress.

39. I Really Am Alive!

Illustration

Bruce Larson

Years ago there was a story about a judge in Yugoslavia who had an unfortunate accident. He was electrocuted when he reached up to turn on the light while standing in the bathtub. His wife found his body sprawled on the bathroom floor. She called for help, friends and neighbors, police, the whole shebang showed up. He was pronounced dead and taken to the funeral home. The local radio picked up the story and broadcast it all over the airwaves.

In the middle of the night, the judge came to. He realized where he was, and rushed over to alert the night watchman, who promptly ran off, terrified.

His first thought was to phone his wife and reassure her. But he got no further than, "Darling, it's me," when she screamed and fainted. He tried calling a couple of the neighbors but they all thought it was some sort of sick prank. He even went so far as to go to the homes of several friends but they were all sure he was a ghost. Finally, he was able to call a friend in the next town who hadn't heard of his death. This friend was able to convince his family and other friends that he really was alive.

40. A Story of Meeting Christ

Illustration

Michael Card

Let me tell you of someone who knows about the Spirit of God invading a life. This story is told by Michael Card in his book, Immanuel. It is about Joseph, a tall, slender Massai warrior in Kenya. Some time ago he met a man along a dusty African road who told him the story of Christ. Joseph became a believer and rejoiced in the "Jesus story." Joseph became a fiery witness, to the point that he later made the long journey from Africa to Amsterdam for an Evangelism conference with Billy Graham. His greatest hope was to meet Graham in person. A staff member named Robert was so struck by Joseph's story that he made it possible for Joseph to tell his conversion experience to Dr. Graham. You need to hear Joseph's story in his own words:

"After I met Jesus, I was so excited that I just knew everyone in my village would be happy to meet him also. So I went door-to-door telling everyone I met about the cross of Jesus and the salvation it offered. To my amazement my people not only didn't care, they became hostile. The men held me to the ground while the women began beating me with barbed wire. I was dragged from the village and left to die in the bush." Joseph somehow managed to crawl to a water hole, and there, after two days of passing in and out of consciousness, found he had the strength to get up. He was puzzled about the hostile reception from family and friends whom he had known all his life. "I decided that I must have left something important out of the story I told them about Jesus. So I practiced it over and over, then limped back to tell them the good news. I went again, from hut-to-hut telling about Jesus who died for us so we might find forgiveness and know the living God. Again they held me down and I was beaten, opening anew the former wounds. They dragged me unconscious outside the camp and I was left for dead. I woke up two days later, scarred and bruised, but still alive. For the third time I went back into my home village and started to witness. But they were waiting for me. I was set upon, thrown to the ground and as the beatings began I passed out. When I awakened this time I was in my own bed. The folks who had been whipping on me had now become my nurses. Everyone in my village had become a believer in Christ." After telling Billy Graham his story, Joseph lifted his colorful African shirt and showed his scars. Afterward, Billy said to his staff, "I'm not worthy to untie his shoes, and he wanted to meet me?"

Because most of us have been brought up in the church, we may not realize that there is more to faith than simply going through our normal religious routines, as important as they are. Christ has promised us a comforter, an encourager, someone who will fill us with new excitement about our lives so that we may more easily translate our good intentions into positive actions. Paul tells us to use our head. He tells us to open our hearts to God's Spirit so that we will have power for the living of our lives.

41. Immortality: Quality vs. Quantity

Illustration

Gary R. Habermas & J.P. Moreland

While none of the actual terms for immortality are found in the gospel teachings of Jesus, he addresses the subject in passages such as Luke 20:27-40 and John 11:25-26. Strawson claims that, for Jesus and his Jewish contemporaries, immortality was synonymous with resurrection (Jesus and the Future Life, p. 209). Murray Harris holds that, while the two terms are distinct, they are also inseparable, for the resurrection inevitably involves the acquiring of immortality. They are interdependent sides of the same truth. See his volume, Raised Immortal: Resurrection and Immortality in the New Testament (Grand Rapids, MI: Eerdmans, 1983), pp. 199-201, 209-214, 232-236, for a stimulating and detailed study of this subject.

We also want to be clear that the term immortality is not to be confused with notions such as the Greek concept of immortality of the soul. Actually, three Greek synonyms (athanasia, aphtharsia, aphtartos) are used only eleven times in the New Testament (ten by Paul and one by Peter) to refer to the believer's life after death. In no case are these terms applied directly to the human soul. In fact, the Greek teaching had very little influence in Palestine anyway. For several reasons why Paul, in particular, opposed this Greek belief, see the next section of this chapter. Further, Paul specifically used immortality and eternal life in a related manner in Rom. 2:7 (cf. Gal. 6:8; 2 Tim. 1:10), while interchanging his references to immortality and the resurrection of the body in 1 Cor. 15:50-55. He thereby asserts that the term eternal life in the New Testament "refers primarily to quality ... secondarily to quantity ... Immortality, on the other hand, refers primarily to quantity ... and secondarily to quality" (see p. 199; cf. pp. 273-275).

42. Sermon Opener - You Must Leave the Past

Illustration

Maurice A. Fetty

Many Americans are amused at the quaintness of the Amish people. These descendants of Germanic pietism attempt to stop the clock, to idealize a segment of time as the kingdom of God. Almost wholly agricultural, they ride about their farms and towns in horse-drawn vehicles, avoid the modern conveniences of electricity, and disdain any instruction other than that of their own schools. For them, the ideal of the kingdom of God seems to be fixed somewhere around mid-19th century.

Riding about in modern automobiles with modern dress, many of us are more similar to the Amish than we like to believe. The ideal life, the ideal church, the ideal family was somewhere in the past for some of us. Consequently we keep looking over our shoulders at some period of the past like Adam and Eve looking over their shoulders at the Garden of Eden on their way out. If only we could return to the good old days!

Indeed, there may have been better days in the past. And we may be greatly distressed with the present. But the kingdom of God is coming out of the future. And if we insist on horse and buggy faith we may miss the rocket realities of the new age. Throughout Biblical history God has been leading people out of past bondage and bondage to the past. He led Abraham out of Ur, Israel out of Egypt, Judah out of Babylonia, mankind out of Hades and death. The same is true today. Lord a man says, let me go and bury my father and then I will come and follow you. No, Jesus tells the man, to follow me you must leave the past, and those who are living in the past, behind you. For, those who are spiritually alive will be busy proclaiming the Kingdom of God.

The sermon uses the following outline...

First of all, the new kingdom coming is out of the future, not the past.
Secondly, the coming kingdom requires our mutual support -- spiritual and physical.
Thirdly, this new kingdom coming has a living, challenging King, not a dead one.

43. Through Your Actions

Illustration

King Duncan

A young man from South Africa approached a minister who had just completed a lecture at a university seminar. The young man introduced himself by saying, "I am from South Africa, and I would like to ask you what for me is a very important question."

The young man told the speaker of his experiences in South Africa. "I have lived in a land where my family and I have been persecuted, starved and tortured," he said. "My people have been oppressed for many years. We have seen times when we didn't know if other family members were alive or dead. Poverty was for us a way of life. Children died for lack of food. I was imprisoned for no apparent reason and tortured. Later I escaped, and with the help of several courageous people, I came here to America. My question is this. Please understand that I am not asking it to put you down, but to discover the answer. "How can you, a rich Christian from America who has never experienced any of these things, say to me, a man from South Africa, `Jesus loves you?'"

The minister thought for a moment before he responded. "You are, of course, right," he told the young man. "I have never lived in any land where I have been persecuted. I have always had food to eat. I don't honestly know by experience the meaning of hunger. My family has never been tortured or murdered. I don't honestly know how I would respond if they were." Then he answered the man's question, "I have experienced the love and intervention of Jesus Christ in my life. I share with you what God has done for me. And I hope, I pray, that even though the words may sound hollow, that when you hear me say, `Jesus loves you' that you also see that Jesus loves you through my actions and my faith."

The words of the speaker would have been hollow if he could not have shown this student the love of Jesus in his own life. Sad but true, there are people who profess to be Christians who literally hate anyone who does not live or look exactly as they do. Some day they will be in for a surprise.

44. Last Words: More Alive Than Ever

Illustration

Warren W. Wiersbe

"Someday," D.L. Moody used to say, "you will read in the papers that D.L. Moody of East Northfield is dead. Don't believe a word of it! At that moment I shall be more alive than I am now!" He preached his last sermon in Kansas City on Nov 23, 1899, from the text Luke 14:18: "And they all with one consent began to make excuse." When he gave the invitation, fifty stood to their feet and went across the street into the inquiry room. He was too ill to continue the Kansas City campaign, so he took the train back to Northfield. On Friday, Dec 22, he went "home." Five years before his home going Moody had said, "If it can be said, faithfully said, over my grave, 'Moody has done what he could,' that will be the most glorious epitaph." Instead, 1 John 2:17 was chosen: "He that doeth the will of God abideth forever."

45. The Sinner's Feast

Illustration

Lee Eclov

In his sermon “The Sinner’s Feast,” Lee Eclov describes what should be the celebrative side of Communion in the context of worship:

This table is different. This table of the Lord isn’t where sinners find Christ but where sinners celebrate being found . . .

Maybe some morning, instead of solemnly passing these trays, we should dance for joy. Maybe we should sing every born-again song we know. Maybe we should tell our “homecoming” stories and laugh like people who no longer fear death. Maybe we should ask if anyone wants seconds and hold our little cups high to toast lost sisters found and dead brothers alive.

46. I Was Hungry

Illustration

Adrian Dieleman

I WAS HUNGRY and you circled the moon.
I WAS HUNGRY and you told me to wait.
I WAS HUNGRY and you set up a commission.
I WAS HUNGRY and you talked about bootstraps.
I WAS HUNGRY and you told me I shouldn't be.
I WAS HUNGRY and you had napalm bills to pay.
I WAS HUNGRY and you said, "Machines do that kind of work now."
I WAS HUNGRY and you said, "The poor are always with us."
I WAS HUNGRY and you said, "Law and order comes first."
I WAS HUNGRY and you blamed it on the Communists.
I WAS HUNGRY and you said, "So were my ancestors."
I WAS HUNGRY and you said, "We don't hire over 35."
I WAS HUNGRY and you said, "God helps those who help themselves."
I WAS HUNGRY and you said, "Sorry, try again tomorrow."

This was written in the 70's but I don't think things have changed all that much. The point is that those who consider themselves to be one of God's children in Christ MUST share with the needy. Those who worship God must show compassion to the hungry. This is not an option. This is a requirement from the Lord for those who are saved by grace through faith. Showing compassion is a test of the reality of our faith.

47. I Am Alive in the Risen Lord

Illustration

Robert J. Bryan

It was Easter Day, 1973. Uganda groaned under the terror of Idi Amin. Still fresh in young Pastor Kefa Sempangi's memory was a face burned beyond recognition, the sight of soldiers cruelly beating a man, and the horrible sound of boots crushing bones. All for the crime of being Christian. But that Easter of 1973 Sempangi bravely and openly preached on the risen Lord in his town's football stadium to over 7,000 people. After the service, five of Idi Amin's Secret Police followed Sempangi back to his little church and closed the door behind them. Five rifles pointed at Sempangi's face.

"We are going to kill you for disobeying Amin's orders" said the captain. "If you have something to say, say it before you die." Sempangi, thinking of his beautiful wife and lovely little girl, began to shake. But the risen Lord living in his heart gave him the courage to speak. "Do what you must," he said. "The Word of God says that in Christ I am already dead, and that my real life is hidden with Him in God. It is not my life that is in danger, but yours. I am alive in the risen Lord but you are still dead in your sins. May He spare you from eternal destruction."

The leader looked at Sempangi for a long time. Then he lowered his gun and said, "Will you pray for us?" Sempangi did, and from that day those five officers, now converted through the witness of Sempangi's bravery, protected the pastor with their very lives.

48. I’ve Peeked at the Back of the Book

Illustration

Robert Allen

A new pastor was visiting one of his church members who was in the hospital. The pastor was a young man, fresh out of seminary and still wet behind the ears as a minister. He was visiting this elderly man named Joe, and Joe was extremely ill. He wanted to talk to his pastor about his funeral service and the pastor wanted to talk about anything else – the weather, football, politics, or anything else he could think of.

Finally, the pastor asked, "Joe, doesn't it bother you? Aren't you frightened?" Joe smiled and said, "Preacher, I know I'm not going to make it, but I'm not afraid. I have a confession to make. I've taken a peek at the back of the book."

"What do you mean?" the minister asked.

Joe said, "You didn't know me 10 years ago when I had my first heart attack. They called it cardiac arrest. I can remember the medical team thinking I was dead. I can also remember the tremendous feeling of being surrounded by God's love. I was revived by the doctors, but ever since that day I have been unafraid to die. I've been there and it doesn't frighten me. I know that one day soon I am going to go to sleep and I believe that when I awaken, I will, once again, be surrounded by God's love."

This is the message of the first Easter and every Easter since. The tomb is empty. Christ is risen. Jesus is alive. And because of this, we too, shall live!

49. The Depth of Friendship

Illustration

Editor James S. Hewett

One could not but be moved by the story of the soldier who asked his officer if he might go out into the "No Man's Land" between the trenches in World War I to bring in one of his comrades who lay grievously wounded. "You can go," said the officer, "but it's not worth it. Your friend is probably killed, and you will throw your own life away." But the man went. Somehow, he managed to get to his friend, hoist him onto his shoulder, and bring him back to the trenches. The two of them tumbled in together and lay in the trench bottom. The officer looked very tenderly on the would-be rescuer, and then he said, "I told you it wouldn't be worth it. Your friend is dead, and you are mortally wounded." "It was worth it, though, sir," he said. "How do you mean, 'worth it'? I tell you your friend is dead." "Yes, sir," the boy answered, "but it was worth it, because when I got to him, he was still alive, and he said to me, 'Jim, I knew you'd come."'

50. The Earliest Signs of Civilization

Illustration

Brett Blair

The famous anthropologist Margaret Mead was once asked this question: What was the earliest sign of civilization in any given culture? He expected the answer to be a clay pot or perhaps a fish hook or grinding stone. Her answer was "a healed femur." The femur, of course, is the leg bone above the knee. Mead explained that no healed femurs are found where the law of the jungle, survival of the fittest, reigns. A healed femur shows that someone cared. Someone had to do that injured person's hunting and gathering until the leg healed. The evidence of compassion, she said, is the first sign of civilization. I would contend that it is also the first sign of the work of Christ in the life of a Christian.

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