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Acts 11:1-18 · Peter Explains His Actions

1 The apostles and the brothers throughout Judea heard that the Gentiles also had received the word of God. 2 So when Peter went up to Jerusalem, the circumcised believers criticized him 3 and said, "You went into the house of uncircumcised men and ate with them."

4 Peter began and explained everything to them precisely as it had happened: 5 "I was in the city of Joppa praying, and in a trance I saw a vision. I saw something like a large sheet being let down from heaven by its four corners, and it came down to where I was. 6 I looked into it and saw four-footed animals of the earth, wild beasts, reptiles, and birds of the air. 7 Then I heard a voice telling me, 'Get up, Peter. Kill and eat.'

8 "I replied, 'Surely not, Lord! Nothing impure or unclean has ever entered my mouth.'

9 "The voice spoke from heaven a second time, 'Do not call anything impure that God has made clean.' 10 This happened three times, and then it was all pulled up to heaven again.

11 "Right then three men who had been sent to me from Caesarea stopped at the house where I was staying. 12 The Spirit told me to have no hesitation about going with them. These six brothers also went with me, and we entered the man's house. 13 He told us how he had seen an angel appear in his house and say, 'Send to Joppa for Simon who is called Peter. 14 He will bring you a message through which you and all your household will be saved.'

15 "As I began to speak, the Holy Spirit came on them as he had come on us at the beginning. 16 Then I remembered what the Lord had said: 'John baptized with water, but you will be baptized with the Holy Spirit.' 17 So if God gave them the same gift as he gave us, who believed in the Lord Jesus Christ, who was I to think that I could oppose God?"

18 When they heard this, they had no further objections and praised God, saying, "So then, God has granted even the Gentiles repentance unto life."

Step By Step

Acts 11:1-18

Sermon
by Billy D. Strayhorn

[Show Cheaper by the Dozen breakfast Clip]

Have you heard about the next Survivor Game show they have planned?

Six men will be dropped off on an island with 1 van and 4 kids for 6 weeks. Each kid plays two sports and takes music or dance lessons. There's no access to fast food. Each man must take care of his 4 kids, keep his assigned house clean, correct all homework, complete science projects, cook, and do six loads of laundry a day.

The men have access to television but only when the kids are asleep and all chores are done. But the catch is, there's only one TV between them and no remote control.

They must be able to get a four year old to eat green beans. They have to, simultaneously, be able to change a messy diaper and clean up after a sick baby without throwing up. They also have to be able to juggle a wiggly toddler, six bags of groceries, answer the door to pay the pizza guy while the dog is barking and shave without cutting themselves.

One of the challenges will be to prepare a meal for six with three hot dogs, four fish sticks, six chicken nuggets, a bag of frozen broccoli, a half a can of tomato sauce, day old macaroni and cheese, stale potato chips and guacamole. They'll also be judged on how well they can make a model of a native American teepee with six toothpicks, a tortilla, and one magic marker.

The winner gets voted off of the island and gets his old job back! (1)

Today we stop to pay tribute to all the women who know that being a mother is really an adventure, where you not only survive, but thrive. What an awesome responsibility and what an awesome challenge God has given to parents.

In parenting, just like in faith, we discover that we have to take every day and every situation, STEP BY STEP. Peter did that with the Disciples in Jerusalem after he was sent by God to visit Cornelius and his family.

Let's look at that passage. Acts 11:1-18 (NRSV)
[1] Now the apostles and the believers who were in Judea heard that the Gentiles had also accepted the word of God.
[2] So when Peter went up to Jerusalem, the circumcised believers criticized him,
[3] saying, "Why did you go to uncircumcised men and eat with them?"
[4] Then Peter began to explain it to them, step by step, saying,
[5] "I was in the city of Joppa praying, and in a trance I saw a vision. There was something like a large sheet coming down from heaven, being lowered by its four corners; and it came close to me.
[6] As I looked at it closely I saw four-footed animals, beasts of prey, reptiles, and birds of the air.
[7] I also heard a voice saying to me, 'Get up, Peter; kill and eat.'
[8] But I replied, 'By no means, Lord; for nothing profane or unclean has ever entered my mouth.'
[9] But a second time the voice answered from heaven, 'What God has made clean, you must not call profane.'
[10] This happened three times; then everything was pulled up again to heaven.
[11] At that very moment three men, sent to me from Caesarea, arrived at the house where we were.
[12] The Spirit told me to go with them and not to make a distinction between them and us. These six brothers also accompanied me, and we entered the man's house.
[13] He told us how he had seen the angel standing in his house and saying, 'Send to Joppa and bring Simon, who is called Peter;
[14] he will give you a message by which you and your entire household will be saved.'
[15] And as I began to speak, the Holy Spirit fell upon them just as it had upon us at the beginning.
[16] And I remembered the word of the Lord, how he had said, 'John baptized with water, but you will be baptized with the Holy Spirit.'
[17] If then God gave them the same gift that he gave us when we believed in the Lord Jesus Christ, who was I that I could hinder God?"
[18] When they heard this, they were silenced. And they praised God, saying, "Then God has given even to the Gentiles the repentance that leads to life."

The Disciples couldn't understand why Peter went to the Gentiles. Good Jews didn't do that. So Peter had to take them, Step By Step, through his vision from God and the transformation in thinking it caused. He didn't just blurt out "God told me to." He took them one step at a time: Step By Step. And that's how we have to live as modern day disciples. That's how we have to raise our children too. STEP BY STEP. So, in honoring mothers this morning, I want to look at some of those steps.

I. It's Not About Your

A. I want to borrow from the popular book: The Purpose Driven Life. The first line in the book is: "IT'S NOT ABOUT YOU." I think Rick Warren has hit it on the head in both being a disciple and in parenting. The First Step Is To Realize "IT'S NOT ABOUT YOU."

That's hard for some of us to realize. I've heard more than once about young girls choosing to have a baby because they were lonely or because they wanted someone to love them. Those are the wrong reasons. Having and raising children is about your children and about being faithful to God as a disciple of Jesus and as one called to disciple your children.

Peggy Wehmyer, Religion Correspondent for ABC News says, "A Positive mom is the most powerful weapon against the culture of despair and cynicism that assaults our children."

B. Let me give you an example of what this idea is really all about. Some of you have heard of Tony Campolo. Tony has spent much of his life traveling around the world speaking at Christian gatherings. His wife, Peggy, stayed at home and chose to pour her life into raising their children. Years ago when Peggy Campolo would occasionally travel with Tony, she found herself in conversations with some of the most powerful, impressive, sophisticated women in the world. Sometimes she would feel intimidated and question her own self worth.

Tony said to her, "Honey, why don't you think of something you can say when you meet people, so they'll know that you value what you're doing and you think it's important?"

Not long after that, they were at a party. A woman said to Peggy in a rather condescending tone, "And, dear what is it that you do?"

Tony said he heard his wife respond, "I am nurturing two Homo Sapiens into the dominant value of the Judeo-Christian tradition in order that they might become instruments of social transformation to turn the earth into the eschatological utopia which God has envisioned from the beginning of time. What do you do?"

The woman replied, "Oh, I'm just a physicist. I'm just trying to discover a cure for cancer."

Peggy Campolo, in her very description of a stay at home mom, proclaimed what Rick Warren was talking about and the first Step we have to take in this Step By Step process of raising children. "IT'S NOT ABOUT YOU."

II. You Are Not Alone

A. The Second Step is to realize: YOU ARE NOT ALONE.

And as a parent, I'll bet your sitting their thinking, Thank God! Because parents need reinforcements. That's why God created us male and female and why it takes to of us to make a family. There's a plan and a very good reason for that. It so we outnumber them when they are first born.

Of course if you have a tribe of kids like some folks, then you need to make sure they know who the big chief is. And Dad's it ain't you.

But the point is: You Are Not Alone. And that's especially true for the Christian family.

Within the body of Christ, within the Church, there is a Network of caring. The Church is an extended family. I'll admit that sometimes we fail, sometimes we are a little dysfunctional and sometimes we don't follow through just like all families. But essentially this is a family. Every time a baby or a child is baptized, everyone of us takes vows to help the parents raise their children in a Christian environment. We vow to live our lives in such a way that our children will see Christ in us and Christian action in all that we do.

B. Not only that but we have the very presence of Christ through the presence of the Holy Spirit in our lives. The Holy Spirit has been known as the Counselor, the Companion and the Encourager. All three of those aspects of Jesus are there in our everyday lives. Jesus said, "I will not leave you orphaned." He also said, "Lo, I am with you always, even to the end of the age."

The Second Step is to realize: YOU ARE NOT ALONE.

III. One Step At A Time

The Third Step is to remember to take it: ONE STEP AT A TIME. A baby learns to scoot before it can crawl. It learns to crawl before it can walk. And it learns to walk before it can run. Why should the Christian life and parenting be any different.

One of the things we learn from creation, is that God took it one step at a time. It was a Step By Step process of creating and growing a world. We have to do the same thing in raising our children. Over the long haul, what we hope our children learn from us is:

A sense of destiny: We want them to know they are unique, special, so they can have confidence for daily living;

We want them to have a sense of purpose; a sense of mission in life;

We want them to have a sense of love and we want to leave them a legacy of love;

We want them to have a sense of security. We want them to know they are safe; that their family is their refuge; no matter what.

We want them to be filled with a sense of hope and a hope filled sense of the future which will allow and challenge them to take risks.

And most of all, we want them to have a desire for godliness. We want them to have a deep passion for God and the gospel.

But they learn these things Step By Step, not by our lecturing, not by our dropping them off at church and Sunday School, not by our teaching but by OUR EXAMPLE, AND THE STEPS WE TAKE. You see, what we do, proves what we think is important.

IV. Sow Love

And finally one of the most important steps is that we SOW LOVE. Someone has written A Mother's Version of 1 Corinthians 13.

"I can read bedtime stories till the cow jumps over the moon and sing "Ten Little Monkeys" until I want to call the doctor - but if I don't have love, I'm as annoying as a ringing phone.

I can chase a naked toddler through the house while cooking dinner and listening to voice mail. I can fix the best cookies and Kool-Aid in the neighborhood, and I can tell a sick child's temperature with one touch of my finger, but if I don't have love, I am nothing.

Love is patient while watching and praying by the front window when it's 30 minutes past curfew.

Love is kind when my teen says, "I hate you!"

It doesn't envy the neighbors' swimming pool or their brand-new minivan, but trusts the Lord to provide every need.

Love doesn't brag when other parents share their disappointments and insecurities, and love rejoices when other families succeed.

It doesn't boast, even when I've multitasked all day long and my husband can't do more than one thing at a time.

Love is not rude when my spouse innocently asks, "What have you done today?"

It doesn't immediately seek after glory when we see talent in our children, but encourages them to get training and make wise choices.

It's not easily angered, even when my 15-year-old acts like the world revolves around him. It doesn't delight in evil (is not self-righteous) when I remind my 17-year-old that he's going 83 in a 55-mph zone, but rejoices in the truth.

Love doesn't give up hope.

It always protects our children's self-esteem and spirit, even while doling out discipline.

It always trusts God to protect our children when we cannot. It always perseveres, through blue nail polish, burps and other bodily functions, rolled eyes and crossed arms, messy rooms and sleep-overs.

Love never fails.

But where there are memories of thousands of diaper changes and painful labor(s), they will fade away.

Where there is talking back, it will (eventually) cease. (Please, Lord?)

Where there's a teenager who thinks he knows everything, there will one day be an adult who knows you did your best.

For we know we fail our children, and we pray they don't end up in therapy, but when we get to heaven, our imperfect parenting will disappear. (Thank you, God!)

When we were children, we needed a parent to love and protect us.

Now that we're parents ourselves, we have a heavenly Father who adores, shelters us, and holds us when we need to cry.

And now these three remain: faith, hope and love. But the greatest of these is love." (2)

A mother's job is to SOW LOVE. Most mothers do that quite well, some do not. In a perfect world all mothers would SOW LOVE. But for those that do not, we're called lift them to God. And we're called to offer forgiveness. And being forgiven ourselves, we're called to follow Jesus STEP BY STEP into wholeness and to SOW LOVE.

St. Francis of Assisi understood that, His whole life was dedicated to spreading the joyous love of God through Jesus Christ and he wrote this prayer.

Follow Jesus Step By Step both as a parent and as a Disciple and SOW LOVE.

Conclusion

Parenting isn't easy. Being a mother is hard work. And we owe so much to our mother's. Peter really did know the secret to being both a good parent and a good disciple. And that's taking it STEP BY STEP and remembering: IT'S NOT ABOUT YOU, YOU ARE NOT ALONE, TAKE IT ONE STEP AT A TIME, AND SOW LOVE.

1.Adapted; www.preachingplus.com, Dave Stone Motherhood: "It's Not a Job, It's an Adventure" 5/12/2002

2. Reproduced in Joyful Noiseletter, May 2004. 1 Corinthians 13 for Moms was first printed as The Story of Encouragement, an e-newsletter

CSS Publishing Company, Inc., From the Pulpit, by Billy D. Strayhorn

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 11:1-18 · Peter Explains His Actions

8 "I replied, 'Surely not, Lord! Nothing impure or unclean has ever entered my mouth.'

9 "The voice spoke from heaven a second time, 'Do not call anything impure that God has made clean.' 10 This happened three times, and then it was all pulled up to heaven again.

18 When they heard this, they had no further objections and praised God, saying, "So then, God has granted even the Gentiles repentance unto life."

Commentary · Peter Explains His Actions

The surprising work of God among the Gentiles forces Peter to defend his acts, as he is accused by “the circumcised believers” (11:2) upon his return to Jerusalem. The accusation that Peter “went into the house of uncircumcised men and ate with them” (11:3) does not exactly repeat the earlier account of Peter’s vision and his interaction with Cornelius, but it does point to the central issue of contention. Peter already realized that a Jew is not supposed to associate with a Gentile (10:28), but through a vision of unclean animals God forced Peter to realize that Gentiles are now considered “clean” in the eyes of God (10:15), and Peter is therefore urged to have table fellowship with the Gentiles.

Peter’s reply (11:5–18) does not simply repeat the earlier account; he also highlights the role of certain characters. First, he points to the role of God throughout the entire event. God’s role is already noted through the emphasis on visions (10:3, 17, 19), angels (10:3–4, 7, 22), and the powerful manifestation of the Holy Spirit (10:44–47). In this report, Peter again mentions a vision that contains a declaration from God (11:5–9) and the appearance of an angel (11:13), as well as guidance (11:12) and confirmation (11:15) by the Spirit. At the end, Peter explicitly notes that “God gave them the same gift he gave us” (11:17), and the crowd responds by praising the God who “has granted [the Gentiles] repentance that leads to life” (11:18). This recognition is important because the fact that God has even granted the Gentiles such privilege means that they are to be included into God’s people as Gentiles.

Second, the active role of Cornelius is also emphasized in this report. The earlier account simply notes that Cornelius sent messengers to invite Peter to his house (10:4–8). Peter’s report here makes it clear that Cornelius sent messengers to Peter so that “he will bring you a message through which you and all your household will be saved” (11:14). This explicit note not only points to the significance of Cornelius’s request, but also highlights Cornelius’s role as he accepts the angel’s call so that he can be saved. While the emphasis on God underscores his sovereignty behind all these events, the focus on Cornelius also points to his active role in the reception of this gift.

Third, this report again highlights the role of the Jerusalem apostles. The mere fact that Peter is the agent through which a Gentile can hear the gospel serves to highlight the central role the Jerusalem church plays in this important event (cf. Acts 8:14). The need for Peter to provide a detailed report to the Jerusalem church reinforces this point (11:2). The unity of the Jerusalem church and the church of the Gentiles is thus maintained.

Finally, the role of the word of God should not be missed. Earlier references to the word emphasize the progress of the word among the elect people of God (cf. Acts 6:7); in his speech to Cornelius and those around him, Peter also notes that this “word” (NIV “message”; Greek logos) was sent by God to “the people of Israel” (10:36). In his introduction to Peter’s speech in Jerusalem, Luke announces that the Gentiles have finally “received the word of God” (11:1). This signifies yet another stage in the progression of this powerful word of God.

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

11:1–3 The final scene in this story of Gentile conversion is played out in Jerusalem, with Peter having to defend what he had done. Apart from the fundamental question of whether Gentiles should be included or not, there were practical issues. How could Jewish Christians who regarded themselves as still bound by the law have fellowship with those who did not? Surely any Gentile who became a believer must also submit to the law? These are the sorts of questions that must have been thrown up to Peter by the circumcised believers (v. 2), literally, “those of the circumcision,” meaning simply Jewish Christians. Strictly speaking, of course, the whole church at this time could be described in this way, since there were no Christians who were not also Jews. But Luke’s narrative was compiled at a time when “those of the circumcision” had become a more or less distinct group who wished to maintain the Jewish traditions exemplified by this rite (cf. Gal. 2:12; Titus 1:10). So Luke used the expression as significant to his readers, though it only had its origin in the events that he was narrating. It was true, nevertheless, that even then there were those in the church who were especially sensitive to the issues that Peter had raised, and the term is appropriately applied to these people (cf. 15:5; see further note on 15:1). Their criticism focused on Peter’s having been a guest in the home of a Gentile. This was a serious breach of church polity, and something of the bitterness of their feelings comes out in the phrase uncircumcised men (v. 3). This description was the greatest reproach that Jews had of Gentiles, for it emphasized their exclusion from the covenant.

11:4–17 Peter’s defense was simply to explain everything to them precisely as it had happened (v. 4). Probably all that the church had heard was the outcome and nothing of what had led up to his preaching to Cornelius. The story as retold is basically the same as in the previous chapter. Such minor differences as there are have already been noticed, for the most part, in the earlier discussion. This account is briefer than the other, but, if anything, more vivid, as, for example, in the description of the sheet as coming down to where [he] was (v. 5), and his looking intently into it (v. 6; see disc. on 3:4). These two details explain how Peter had known that the sheet had contained animals of all kinds, including some that were not lawful to eat. The story is told in the first person and from Peter’s own point of view. Thus, it begins with his vision (vv. 5–10). In the Spirit’s instruction that Peter should go with the men who were right then at the gate (v. 11, a notice of time that is absent in chap. 10), NIV effectively retains the expression of 10:20 that he should go without hesitation (v. 12). But the best text has the word here in a different form and with a different meaning (the active instead of the middle voice of the participle), reflecting Peter’s changed perspective. Originally the Spirit had prompted him to go “without hesitation”; now he understood that the Spirit had meant that he should go “without making distinctions” between Jew and Gentile.

He had taken with him six brothers (v. 12; see disc. on 10:23b), and on their arrival in Caesarea they had all gone into the house of “the man,” as the Greek, followed by NIV, has it (v. 12). By now everyone (including Luke’s readers) knew who was meant. Cornelius had told them how he had seen an angel (lit., “the angel”—the one that we are now familiar with) who instructed him to send for Peter, by whose words he and his household would be saved (v. 14; see disc. on 10:32). Peter had spoken, and as he had done so (see disc. on 10:44), the Holy Spirit had come down on them, as he had on the Jewish believers at the beginning (v. 16), that is, on the day of Pentecost when they had been baptized with the Spirit (v. 16; see disc. on 1:4f.; 2:2f.). Jesus’ promise concerning this, cited again in this verse, must be taken to mean that Spirit baptism would be given in addition to baptism with water, not to replace it, so Peter had ordered that rite once he had seen that God had given the other. Who was I, he asked, that I could oppose God (v. 17, Gk. kōlyein, “prevent”). This language may again echo the baptismal liturgy (see disc. on 8:36 and 10:47). It was also customary in that liturgy (or so we suppose) for the candidate to make a confession of Jesus as Lord (see disc. on 2:38 and 8:36), and there may be a hint of this in the almost credal statement of verse 17: us, who believed in (epi) the Lord Jesus Christ (see disc. on 9:42)—words that Cornelius and the others may themselves have uttered.

11:18 In the face of this evidence (and there were six witnesses to support it, v. 12), Peter’s critics had nothing more they could say. They accepted what had happened, concluding with Peter that God had granted even the Gentiles repentance unto life. Repentance no less than forgiveness (cf. 10:43; also 3:26; 5:31) is God’s gift, and in giving it he “does not show favoritism” (10:34; cf. 20:21; 26:20). The story ends characteristically on a note of praise. A well-supported reading of this verse has the verb to praise in the imperfect, allowing us to suppose that not only on this occasion, but as a common feature of their life, the Jewish church ascribed glory to God. Thus the writer, about to pass to other things, depicts the state of things that he leaves behind.

Additional Notes

11:2 When Peter went up to Jerusalem: It is not said that he was summoned to Jerusalem to give account of his actions. However, the fact that he had his six companions with him, who could have supported his story (v. 12), may suggest that he went expecting to have to defend himself. Perhaps to avoid the impression that he was summoned by the others, the Western text has “so Peter after some time wished to go to Jerusalem.”

11:17 Us, who believed: The construction of the Greek is such that it seems best to take the participle “having believed” as referring to both the Gentiles and the first Jewish believers, emphasizing still further the similarity of their experience. Exercising the same faith in Jesus Christ, they received the same gift of God through him.

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

Dictionary

Direct Matches

Angel

The English word “angel” refers to nonhuman spirits, usually good. The biblical words usually translated “angel” mean “messenger” and can refer to one sent by God or by human beings. A messenger must be utterly loyal, reliable, and able to act confidentially (Prov. 13:17). The messenger speaks and acts in the name of the sender (Gen. 24).

Messengers sent by God are not always angels. Yahweh’s prophets were his messengers (Hag. 1:13), as were priests (Mal. 2:7).

Birds

The OT employs thirty-five different words for birds (both wild and domestic), but the identification of these words with known species has proved to be very difficult. Like other words for animals, terminology for birds often is employed in personal names (e.g., Jonah, Oreb, Zippor, Zipporah). There is significant evidence for fowling practices in ancient Israel, usually by means of nets and snares (Pss. 124:7; 140:5; Prov. 6:5; 7:23; Lam. 3:52; Hos. 7:12; Amos 3:5). Small birds and chickens are occasionally even depicted on Iron Age II (1000 586 BC) seals and vessels from sites such as el-Jib (Gibeon) and Tell en-Nasbeh (Mizpah).

Like other animals in the Bible, birds are depicted as agents of God. Divine agency is especially evident in instances such as the ravens feeding Elijah (1 Kings 17:4–6) and the dove bringing an olive leaf to Noah (Gen. 8:11). The Bible also employs bird-related imagery such as in descriptions of divine judgment (Prov. 30:17; Jer. 12:9). Birds may also serve as ominous signs of impending judgment (Hos. 8:1). God’s “wings” can offer both healing (Mal. 4:2 KJV, RSV) and protection (Ruth 2:12; Pss. 17:8; 36:7; 57:1; 61:4; 63:7; 91:4). The metaphor of the soul or spirit as a bird is referenced in the description of the Holy Spirit descending like a dove (Matt. 3:16; Mark 1:10; Luke 3:22; John 1:32). The observation that birds “do not sow or reap” is employed as an image of worry-free living (Luke 12:24; cf. Job 38:41; Ps. 147:9). Jesus’ reference to “when the rooster crows” (Mark 13:35) is not strictly literal but rather refers to a watch of the night: the quarter of the night after midnight.

The prominence of sacrificial birds (especially doves and pigeons) in ritual literature indicates that they were likely raised for such purposes in ancient Israel. All birds could be eaten except those listed as unclean in Lev. 11:13–19 (twenty species) and Deut. 14:12–18 (twenty-one species). Generally speaking, birds of prey and those that feed on carrion or fish were considered unclean. Birds often served as food for the poor (Matt. 10:29–31; Luke 12:6–7). Poor people could offer birds as a substitute for expensive livestock (Lev. 5:7; 12:8; 14:21–22; cf. Luke 2:24), while the poorest of the poor were permitted to bring grain (Lev. 5:11). Finally, in one purgation ritual a live bird is used to carry away impurities (Lev. 14:52–53; cf. 16:22).

Caesarea

Built by Herod the Great between 22 and 10/9 BC and named in honor of Caesar Augustus, Caesarea was a major international seaport located on the Mediterranean coast about fifty-five miles northwest of Jerusalem. Also known as Caesarea Maritima or Caesarea Palestinae, it was built on the site of an earlier Phoenician trading station and town known as Strato’s Tower.

After Herod’s death in 4 BC, his eldest son, Archelaus, succeeded him as king. Augustus removed Archelaus from power in AD 6, and his kingdom, including Caesarea, was absorbed into the Roman Empire. The city was then made the seat of Roman government in the province of Judea. Pontius Pilate governed Judea from Caesarea when he presided over Jesus’ trial.

Caesarea figures prominently in the establishment of Christianity, according to the book of Acts. Philip, a deacon in the Jerusalem church, appears to have brought Christianity to the city (8:4 40). At the beginning of Paul’s ministry, threats from the Jews in Damascus forced Paul to flee to Caesarea and from there to Tarsus (9:30). Caesarea is where the centurion Cornelius and his household became the first Gentile converts, and where Peter received God’s revelation regarding the acceptance of Gentiles into the kingdom of God (10:1–48).

Caesarea appears to have been an urban center for the early Christian movement. Paul came to the city at the end of his second and third missionary journeys (Acts 18:22; 21:8). On his way to Jerusalem, Paul stayed with Philip, who lived in Caesarea along with his four prophesying daughters (8:40; 21:8–9). It was in Caesarea that Paul made his decision to go to Jerusalem, despite Agabus’s prophecy that the Jews would deliver him over to the Gentiles and the urging of Paul’s companions and the local people for him not to go (21:10–13). Following Paul’s arrest in Jerusalem, he was sent to Caesarea to appear before the governor Felix and remained imprisoned there for two years. When Felix was succeeded by Festus, Paul appealed to Caesar and was sent to Rome (25:11).

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).

Circumcision

The custom of cutting the foreskin of the male genitalia as a religious rite. Egyptians practiced circumcision, as did the Ammonites, Edomites, Moabites, and nomadic Arabians (Jer. 9:25 26). Philistines, Assyrians, and Gentiles in general were uncircumcised (Judg. 14:3; Ezek. 32:17–32; Eph. 2:11).

Circumcision is first mentioned in the Bible as a sign of the covenant between God and Abraham (Gen. 17:10). God commanded that every male be circumcised at eight days old (Gen. 17:12; cf. 21:4; Lev. 12:3; Luke 1:59; 2:21). Circumcision was required for a male to participate in the Passover (Exod. 12:48) or worship in the temple (Ezek. 44:9; cf. Acts 21:28–29).

Metaphorically, circumcision goes beyond the physical sign (Rom. 2:28). Ultimately, the enemies of God, whether circumcised or not, will be slain and laid in the grave with the uncircumcised (Ezek. 32:32). Physical circumcision is of no avail if the heart remains “uncircumcised” (Jer. 9:25–26; cf. Rom. 2:25). Circumcision of the heart is accomplished when one loves God completely (Deut. 10:16; 30:6; Jer. 4:4; Rom. 2:29), but uncircumcised ears are disobedient (Acts 7:51). The circumcision accomplished by Christ occurs when the sinful nature is rejected (Col. 2:11). In him neither circumcision nor uncircumcision has any value; what counts “is faith expressing itself through love” (Gal. 5:6).

Controversy began in the NT church over whether Gentile believers should be circumcised (Acts 15:1–12). Evidently, a group existed that demanded circumcision (Acts 15:1; Titus 1:10). Paul argued that circumcision was not essential to Christian faith and fellowship (Gal. 6:15; Col. 3:11).

Clean

A holy God wants a holy people. He had described the nation of Israel as holy (cf. Exod. 19:5 6) but also wanted them to live holy lives and grow increasingly holy. Holiness came, in part, by keeping the law; an important part of the law was the concept of cleanness.

Cleanness does not refer to good hygiene, nor is it synonymous with morality, since a person could be unclean and still righteous. Cleanness allowed the OT believer to live a holy life and enabled that person to be made increasingly holy by “Yahweh, your sanctifier” (NIV: “the Lord, who makes you holy,” Lev. 20:8; cf. 21:8, 15, 23; 22:9, 16, 32; 31:13). Impurity traveled along four channels: sexuality (various discharges; e.g., nocturnal emission, menstruation, childbirth), diet (e.g., eating certain types of animals), disease (e.g., skin diseases, mildew), and death (i.e., contact with animal or human corpses). Impurities occurring naturally and unavoidably in the course of life (e.g., menstruation) were tolerated, representing no danger to the person or community as long as they were promptly addressed. Other impurities had to be avoided at all costs or else grave consequences would result to the person and community.

One prohibited impurity arose from eating food declared off-limits by God. All meat had to be thoroughly bled before being eaten (Gen. 9:3–4; Lev. 17:10–14; Deut. 12:16, 23). Edible land animals must both have a completely divided hoof and chew the cud (Lev. 11:3; Deut. 14:6), while water creatures had to have both fins and scales (Lev. 11:9; Deut. 14:9). Most birds were acceptable for food (exceptions are given in Lev. 11:13–19; Deut. 14:11–18), as were most insects (Lev. 11:20–23; Deut. 14:19–20) and some crawling animals (Lev. 11:29–31, 41–42).

Why did God declare certain things clean and others unclean? Some suggest that the distinction is arbitrary; the rules are given as a test of obedience. Others argue that the original audience knew of reasons now lost to us. Still others believe that God was protecting his people from disease. It is true that certain kinds of meat improperly prepared can transmit disease, but not all laws can be explained this way. Some believe that God identified things as clean because they represented a state of normalcy (e.g., fish normally propel themselves with fins, so those lacking fins are abnormal and thus unclean). A related view considers things as clean or unclean based on what they symbolized. So, for example, God identified objects as unclean if they were associated with death (e.g., vultures, corpses) because he is for life. Here again, it is difficult to explain all the laws by appeal to normalcy or symbolism.

Ceremonial cleansing is not just a topic in the OT; it appears in the opening chapters of the Gospels. Mary underwent the required purification rituals after Jesus’ birth (Luke 2:22–24), and Jesus “cleansed” people from leprosy, instructing them to carry out the Mosaic purification rituals (Matt. 8:2–4; Mark 1:40–42; Luke 5:12–14; 17:11–19; cf. Matt. 10:8; 11:5; Luke 4:27; 7:22).

In one of his confrontations with the Pharisees, Jesus signaled a departure from how these laws had been practiced. He announced, “Nothing outside a person can defile them by going into them. Rather, it is what comes out of a person that defiles them” (Mark 7:15), to which Mark adds an explanation: “In saying this, Jesus declared all foods ‘clean’” (7:19). Peter’s rooftop vision in Acts 10 reflects this same perspective, as do the church’s decision regarding Gentile conversion (Acts 15) and Paul’s comments to the church at Rome (Rom. 14:14, 20–21).

Earth

Israel shared the cosmology of its ancient Near Eastern neighbors. This worldview understood the earth as a “disk” upon the primeval waters (Job 38:13; Isa. 40:22), with the earth having four rims or “corners” (Ps. 135:7; Isa. 11:12). These rims were sealed at the horizon to prevent the influx of cosmic waters. God speaks to Job about the dawn grasping the edges of the earth and shaking the evil people out of it (Job 38:12 13).

Israel’s promised land was built on the sanctuary prototype of Eden (Gen. 13:10; Deut. 6:3; 31:20); both were defined by divine blessing, fertility, legal instruction, secure boundaries, and were orienting points for the world. Canaan was Israel’s new paradise, “flowing with milk and honey” (Exod. 3:8; Num. 13:27). Conversely, the lack of fertile land was tantamount to insecurity and judgment. As Eden illustrated for Israel, any rupture of relationship with God brought alienation between humans, God, and the land; this could ultimately bring exile, as an ethically nauseated land “vomits” people out (Lev. 18:25, 28; 20:22; see also Deut. 4; 30).

For Israel, land involved both God’s covenant promise (Gen. 15:18–21; 35:9–12) and the nation’s faithful obedience (Gen. 17:1; Exod. 19:5; 1 Kings 2:1–4). Yahweh was the earth’s Lord (Ps. 97:5), Judge (Gen. 18:25), and King (Ps. 47:2, 7). Both owner and giver, he was the supreme landlord, who gifted the land to Israel (Exod. 19:5; Lev. 25:23; Josh. 22:19; Ps. 24:1). The land was God’s “inheritance” to give (1 Sam. 26:19; 2 Sam. 14:16; Ps. 79:1; Jer. 2:7). The Levites, however, did not receive an allotment of land as did the other tribes, since God was their “portion” (Num. 18:20; Ps. 73:26). Israel’s obedience was necessary both to enter and to occupy the land (Deut. 8:1–3; 11:8–9; 21:1; 27:1–3). Ironically, the earth swallowed rebellious Israelites when they accused Moses of bringing them “up out of a land flowing with milk and honey” (Num. 16:13). As the conquest shows, however, no tribe was completely obedient, taking its full “inheritance” (Josh. 13:1).

Gentiles

The word “Gentiles” is often used to translate words meaning “nations” or “peoples.”

In general, within the OT, Gentiles are not God’s people. God chose Israel to be his people, not other nations (Deut. 7:6 8; 10:15; 26:18–19). Israelite ancestry determines membership in the covenant people. Some writings thus forbid Gentiles from becoming part of God’s people (Ezra 9–10; Neh. 13).

The OT more commonly envisions Gentiles experiencing covenant blessing through Israel if they functionally become Israelites by keeping the law, including the parts we understand as ceremonial-ritual law. The law is that special life-giving and regulating aspect of the covenant that God revealed to Israel, which defines Israel (Lev. 18:1–5; 20:22–26; Deut. 4:1–8, 32–40; 6:24–25; 8:1–6; 10:12–11:32; 30:11–20; Josh. 1:7–9; Neh. 9:29; Pss. 119; 147:19–20; Ezek. 20:9–13, 21).

Such law/Israel-centered conditions for Gentiles relate to a broader OT understanding: God will reach and restore the world through Israel, the locus of his saving activity. God will bless the nations in and through Abraham’s descendants, Israel (Gen. 12:1–3; 17:4–6; 22:18; 26:4; 28:14). This covenant specifically involves keeping the law (e.g., circumcision [Gen. 17:9–14]). Some passages depict this happening through the nations being subject to Israel (Gen. 49:8–12; Num. 24:9, 17–19; Isa. 11:10–16; 14:2; 54:3). In other passages the nations will be blessed by Israel’s God as they come to Israel, bring back exiled Israel, serve Israel, present Israel with their own wealth, and/or fear Israel’s God (Isa. 45:23; 49:22–23; 51:4–5; 55:5; 60:3–16; 61:5–6; 66:12–13, 18–21; Mic. 7:12–17; Zech. 2:11; 8:22–23). Other passages further elucidate the law-defined nature of such Gentile participation in the God of Israel’s salvation (Exod. 12:48; Isa. 56:1–8; Jer. 12:14–17; Zech. 14:16–21). The portrait of the nations “flowing” up the mountain of God associates Gentile participation in God’s salvation explicitly with the law (Isa. 2:2–5; Mic. 4:1–5).

Situating Jesus and early Christianity within this matrix of Gentile sensitivities is illuminating. As the Jesus movement spread across the Mediterranean, proclaiming the ultimate salvation of the God of Israel in and through Jesus the Messiah, questions about how Gentiles experience this salvation of the Jewish God had paramount importance.

Some Christians, in line with traditional readings of the OT, thought that Gentiles must keep the law, becoming Jews to experience the God of Israel’s salvation in Jesus (Acts 11:1–3; 15:1, 5; Paul’s opponents in Galatia). Gentiles, after all, were separated from God and his salvation promises to Israel (Rom. 9:4–5; Eph. 2:11–13; 1 Pet. 2:10). They stood under God’s condemnation, especially because they were controlled by their passions and sin, lacking self-mastery and the ability to live rightly (Rom. 1:18–32; Eph. 4:17–19; 1 Thess. 4:5; 1 Pet. 1:14, 18).

However, various NT authors, such as Paul, contend that Gentiles need not keep the law, functionally becoming Jews, in order to participate in God’s ultimate salvation in Jesus. Christ, the climax of Israel itself, has replaced the law’s centrality and ultimacy with himself and his death and resurrection (Rom. 10:4). Through being united to Christ by the Spirit, Gentiles are, apart from the law, grafted into true, redefined Israel and become Abraham’s descendants, inheriting God’s promised salvation for Israel (Rom. 3:21–4:25; 8:1–17; 9:30–10:17; 11:13–32; Gal. 2:11–4:7; Eph. 2:11–22; 3:4–6). In Christ, by the Spirit, Gentiles attain self-mastery over their passions and sin and thus live rightly before God, inheriting the kingdom of God in Christ (Rom. 6:1–8:30; 1 Cor. 6:9–11; Gal. 5:16–26; 1 Thess. 4:3–8). Various NT writings thus reconfigure the situation of Gentiles with respect to Israel’s God because of what God did in Christ.

Debates about Gentiles, the law, salvation, and what Christ means for these issues persisted after Paul. Early Christians lacked an unequivocal saying from Jesus on the matter, and not all accepted Paul and some other NT writings.

Heaven

The present abode of God and the final dwelling place of the righteous. The ancient Jews distinguished three different heavens. The first heaven was the atmospheric heavens of the clouds and where the birds fly (Gen. 1:20). The second heaven was the celestial heavens of the sun, the moon, and the stars. The third heaven was the present home of God and the angels. Paul builds on this understanding of a third heaven in 2 Cor. 12:2 4, where he describes himself as a man who “was caught up to the third heaven” or “paradise,” where he “heard inexpressible things.” This idea of multiple heavens also shows itself in how the Jews normally spoke of “heavens” in the plural (Gen. 1:1), while most other ancient cultures spoke of “heaven” in the singular.

Although God is present everywhere, God is also present in a special way in “heaven.” During Jesus’ earthly ministry, the Father is sometimes described as speaking in “a voice from heaven” (Matt. 3:17). Similarly, Jesus instructs us to address our prayers to “Our Father in heaven” (6:9). Even the specific request in the Lord’s Prayer that “your kingdom come, your will be done, on earth as it is in heaven” (6:10) reminds us that heaven is a place already under God’s full jurisdiction, where his will is presently being done completely and perfectly. Jesus also warns of the dangers of despising “one of these little ones,” because “their angels in heaven always see the face of my Father in heaven” (18:10). Jesus “came down from heaven” (John 6:51) for his earthly ministry, and after his death and resurrection, he ascended back “into heaven,” from where he “will come back in the same way you have seen him go into heaven” (Acts 1:11).

Given this strong connection between heaven and God’s presence, there is a natural connection in Scripture between heaven and the ultimate hope of believers. Believers are promised a reward in heaven (“Rejoice and be glad, because great is your reward in heaven” [Matt. 5:12]), and even now believers can “store up for [themselves] treasures in heaven” (6:20). Even in this present life, “our citizenship is in heaven” (Phil. 3:20), and our hope at death is to “depart and be with Christ, which is better by far” (1:23). Since Christ is currently in heaven, deceased believers are already present with Christ in heaven awaiting his return, when “God will bring with Jesus those who have fallen asleep in him” (1 Thess. 4:14).

Holy

Holiness is an attribute of God and of all that is fit for association with him. God alone is intrinsically holy (Rev. 15:4). God the Father is holy (John 17:11), as is the Son (Acts 3:14), while “Holy” is the characteristic designation of God’s Spirit (Ps. 51:11; Matt. 1:18). God’s name is holy (Luke 1:49), as are his arm (Ps. 98:1), ways (Ps. 77:13), and words (Ps. 105:42).

With reference to God himself, holiness may indicate something like his uniqueness, and it is associated with attributes such as his glory (Isa. 6:3), righteousness (Isa. 5:16), and jealousy—that is, his proper concern for his reputation (Josh. 24:19).

God’s dwelling place is in heaven (Ps. 20:6), and “holy” functions in some contexts as a virtual equivalent for heavenly (11:4). God’s throne is holy (47:8), and the angels who surround it are “holy ones” (89:5; cf. Mark 8:38).

A corollary of God’s holiness is that he must be treated as holy (Lev. 22:32)—that is, honored (Lev. 10:3), worshiped (Ps. 96:9), and feared (Isa. 8:13).

While “holy” is sometimes said to mean “set apart,” this does not appear to be its core meaning, though it is an associated notion (Lev. 20:26; Heb. 7:26). Holiness, as applied to people and things, is a relational concept. They are (explicitly or implicitly) holy “to the Lord” (Exod. 28:36), never “from” something.

The symbolic representation of God’s heavenly palace, the tabernacle (Exod. 40:9), and later the temple (1 Chron. 29:3), and everything associated with them, are holy and the means whereby God’s people in the OT may symbolically be brought near to God. For God to share his presence with anything or anyone else, these too must be holy (Lev. 11:44 45; Heb. 12:14).

The OT system of worship involved the distinction between unclean and clean, and between common and holy, and the means of effecting a transition to a state of cleanness or holiness (Lev. 10:10). People, places, and items may be made holy by a process of consecration or sanctification, whether simply by God’s purifying presence (Exod. 3:5) or by ritual acts (Exod. 19:10; 29:36).

God’s faithful people are described as holy (Exod. 19:6; 1 Pet. 2:9). In the OT, this is true of the whole people of God at one level, and of particular individuals at another. Thus, kings (Ps. 16:10), prophets (2 Kings 4:9), and in particular priests (Lev. 21:7) are declared to be holy. While the OT witnesses to some tension between the collective holiness of Israel and the particular holiness of its designated leaders (Num. 16:3), the latter were intended to act as models and facilitators of Israel’s holiness.

Holy Ghost

For Christians, God is the creator of the cosmos and the redeemer of humanity. He has revealed himself in historical acts—namely, in creation, in the history of Israel, and especially in the person and work of Jesus Christ. There is only one God (Deut. 6:4); “there is no other” (Isa. 45:5). Because “God is spirit” (John 4:24), he must reveal himself through various images and metaphors.

The OT refers to God by many names. One of the general terms used for God, ’el (which probably means “ultimate supremacy”), often appears in a compound form with a qualifying word, as in ’el ’elyon (“God Most High”), ’el shadday (“God Almighty”), and ’el ro’i (“the God who sees me” or “God of my seeing”). These descriptive names reveal important attributes of God and usually were derived from the personal experiences of the people of God in real-life settings; thus, they do not describe an abstract concept of God.

The most prominent personal name of God is yahweh (YHWH), which is translated as “the Lord” in most English Bibles. At the burning bush in the wilderness of Horeb, God first revealed to Moses his personal name in sentence form: “I am who I am” (Exod. 3:13 15). Though debated, the divine name “YHWH” seems to originate from an abbreviated form of this sentence. Yahweh, who was with Moses and his people at the time of exodus, is the God who was with Abraham, Isaac, and Jacob. According to Jesus’ testimony, “the God of Abraham, the God of Isaac, and the God of Jacob” is identified as the God “of the living” (Matt. 22:32). Hence, the name “Yahweh” is closely tied to God’s self-revelation as the God of presence and life.

Many of God’s attributes are summarized in Exod. 34:6–7: “The Lord, the Lord, the compassionate and gracious God, slow to anger, abounding in love and faithfulness, maintaining love to thousands, and forgiving wickedness, rebellion and sin. Yet he does not leave the guilty unpunished; he punishes the children and their children for the sin of the parents to the third and fourth generation.”

The Christian God of the Bible is the triune God. God is one but exists in three persons: the Father, the Son, and the Holy Spirit (Matt. 28:19). The Son is one with the Father (John 10:30); the Holy Spirit is one with God (2 Sam. 23:2–3). All three share the same divine nature; they are all-knowing, holy, glorious, and called “Lord” and “God” (Matt. 11:25; John 1:1; 20:28; Acts 3:22; 5:3–4; 10:36; 1 Cor. 8:6; 2 Cor. 3:17–18; 2 Pet. 1:1). All three share in the same work of creation (Gen. 1:1–3), salvation (1 Pet. 1:2), indwelling (John 14:23), and directing the church’s mission (Matt. 28:18–20; Acts 16:6–10; 14:27; 13:2–4).

Jerusalem

The central city and capital of ancient Israel. Throughout its history, the city has also been referred to variously as Zion, Jebus, Mount Moriah, and the City of David.

The name “Jerusalem” occurs more than 650 times in the OT, particularly in the history of Israel, and in the NT more than 140 times. The OT prophets used the city as a symbol of God’s dealing with his people and his plan. Jerusalem is viewed collectively as God’s abode, his chosen place, and his sovereignty, while its destruction is also representative of God’s judgment on apostasy among his people (e.g., Jer. 7:1 15; 26:18–19; Mic. 3:12). The rebuilding of the city represents the hope and grace of God (e.g., Isa. 40:1–2; 52:1, 7–8; 60–62; Jer. 30:18–19; 31:38–39; Ezek. 5:5; Hag. 2:6–8; Zech. 8:3–8). Like the writers of the OT, the NT authors spoke of Jerusalem in metaphorical and eschatological terms. Paul used Jerusalem to contrast the old and the new covenants (Gal. 4:24–26), and the writer of Hebrews used it as the place of the new covenant, sealed through the blood of Jesus (Heb. 12:22–24). In Revelation the concept of a new Jerusalem is related to the future kingdom of God (Rev. 3:12; 21:1–22:5).

Jerusalem is located in the Judean hill country, about 2,700 feet above sea level. It borders the Judean desert to the east. The city expanded and contracted in size over various hills and valleys. There are two major ridges (Eastern and Western Hills) separated by the Tyropoeon Valley. The Eastern Hill contains a saddle, the Ophel Hill, and north of this is the traditional site of Mount Moriah, where later the temple was constructed. The Eastern Hill was always occupied, since the only water source is the Gihon spring, located in the Kidron Valley. Two other ridges were important for the city, as they were used for extramural suburbs, cemeteries, and quarries. To the east is the Mount of Olives, which is separated from the Eastern Hill by the Kidron Valley. To the west of the Western Hill is the Central Ridge Route, separated by the Hinnom Valley.

John

A common name in first-century Judaism. The Greek name Iōannēs comes from the Hebrew name “Yohanan.” (1) The Baptist or Baptizer, he was the son of the priest Zechariah and Elizabeth. (See John the Baptist.) (2) The son of Zebedee, he was an apostle originally belonging to the inner circle of the twelve main disciples of Jesus. (See John the Apostle.) (3) John Mark, a cousin of Barnabas (Col. 4:10) and the son of Mary (Acts 12:12). (See Mark, John.) (4) The elder. Both 2 John and 3 John claim authorship by “the elder” (2 John 1; 3 John 1). Traditionally, all three Johannine Letters, the Gospel of John, and sometimes the Revelation of John have been attributed to John the apostle. However, modern scholarship often attributes 2 John and 3 John, and sometimes 1 John, to “the elder”—John the elder. (5) The seer, the author of the book of Revelation (see 1:1, 4, 9; 22:8). Some scholars ascribe the authorship of Revelation to John the apostle, in line with the view of the church father Irenaeus. Other scholars ascribe the writing of Revelation to a certain John the elder. The book of Revelation does not further identify the author. However, the author is among the prophets, a seer, and his name is “John”—hence, John the seer.

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

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).

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).

Spirit

In the world of the Bible, a person was viewed as a unity of being with the pervading breath and thus imprint of the loving and holy God. The divine-human relationship consequently is portrayed in the Bible as predominantly spiritual in nature. God is spirit, and humankind may communicate with him in the spiritual realm. The ancients believed in an invisible world of spirits that held most, if not all, reasons for natural events and human actions in the visible world.

The OT writers used the common Hebrew word ruakh (“wind” or “breath”) to describe force and even life from the God of the universe. In its most revealing first instance, God’s ruakh hovered above the waters of the uncreated world (Gen. 1:2). In the next chapter of Genesis a companion word, neshamah (“breath”), is used as God breathed into Adam’s nostrils “the breath of life” (2:7). God thus breathed his own image into the first human being. Humankind’s moral obligations in the remainder of the Bible rest on this breathing act of God.

The OT authors often employ ruakh simply to denote air in motion or breath from a person’s mouth. However, special instances of the use of ruakh include references to the very life of a person (Gen. 7:22; Ps. 104:29), an attitude or emotion (Gen. 41:8; Num. 14:24; Ps. 77:3), the negative traits of pride or temper (Ps. 76:12), a generally good disposition (Prov. 11:13; 18:14), the seat of conversion (Ezek. 18:31; 36:26), and determination given by God (2 Chron. 36:22; Hag. 1:14).

The NT authors used the Greek term pneuma to convey the concept of spirit. In the world of the NT, the human spirit was understood as the divine part of human reality as distinct from the material realm. The spirit appears conscious and capable of rejoicing (Luke 1:47). Jesus was described by Luke as growing and becoming “strong in spirit” (1:80). In “spirit” Jesus “knew” what certain teachers of the law were thinking in their hearts (Mark 2:8). Likewise, Jesus “was deeply moved in spirit and troubled” at the sickness of a loved one (John 11:33). At the end of his life, Jesus gave up his spirit (John 19:30).

According to Jesus, the spirit is the place of God’s new covenant work of conversion and worship (John 3:5; 4:24). He declared the human spirit’s dependence on God and ascribed great virtue to those people who were “poor in spirit” (Matt. 5:3).

Human beings who were possessed by an evil spirit were devalued in Mediterranean society. In various places in the Synoptic Gospels and the book of Acts, either Jesus or the disciples were involved in exorcisms of such spirits (Matt. 8:28 33; Mark 1:21–28; 7:24–30; 9:14–29; 5:1–20; 9:17–29; Luke 8:26–33; 9:37–42; Acts 5:16).

The apostle Paul pointed to the spirit as the seat of conversion (Rom. 7:6; 1 Cor. 5:5). He described believers as facing a struggle between flesh and spirit in regard to living a sanctified life (Rom. 8:2–17; Gal. 5:16–17). A contradiction seems apparent in Pauline thinking as he appears to embrace Greek dualistic understanding of body (flesh) and spirit while likewise commanding that “spirit, soul and body be kept blameless” (1 Thess. 5:23). However, the Christian struggle between flesh and Spirit (the Holy Spirit) centers around the believer’s body being dead because of sin but the spirit being alive because of the crucified and resurrected Christ (Rom. 8:10). Believers therefore are encouraged to lead a holistic life, lived in the Spirit.

Vision

A divine communication in the form of visual imagery, usually accompanied by words, and often using symbols that require explanation and spur reflection about God’s otherwise imperceptible presence and activity. Presumably, the recipient “sees” the vision as an event of inward perception, often within a dream during sleep or in a divinely induced state of ecstasy (Gen. 15; Dan. 7:1; 10:1 9; 2 Cor. 12:1–4). Characteristically, visions entail conversation with God or an angelic representative, often following a question-and-answer format (Dan. 7:15–28; Zech. 1:8–15, 18–21). The visionary is actually in the scene as direct observer and active participant (Dan. 8:1–2).

Prophetic visions are meant to be retold. For example, imagery is accompanied by the authentication of divine commissioning (Isa. 6; Ezek. 1:1–3:15; Rev. 10), leading to announcement of judgment (Jer. 1:4–19). This close conjunction of image and word (1 Sam. 3:21) is reinforced by statements about a prophet “seeing” God’s word (e.g., Mic. 1:1 ESV, NRSV, NASB) and about prophetic books as collections of visions (2 Chron. 32:32; Nah. 1:1). Vision reports join oracles and other forms of prophetic speech as essential features of these works. Visions contribute to the community’s spiritual well-being (Prov. 29:18; Ezek. 7:26), but not always (Lam. 2:14; Ezek. 13; Zech. 13:4; Col. 2:18).

Visions drive the narrative surrounding Jesus’ birth (Matt. 1:18–2:23; Luke 1:1–2:20). The baptism of Jesus includes a visionary element, the Holy Spirit’s anointing of Jesus for his ministry, accompanied by the Father’s word (Matt. 3:16–17; Mark 1:10–11; Luke 3:22; John 1:32–33). Jesus’ transfiguration is comparable (Matt. 17:1–9; Mark 9:2–10; Luke 9:28–36). Visions mark key transition points in the narrative of Acts (e.g., chaps. 9–11). The book of Revelation opens with a vision of the Son of Man (1:9–20) and is structured around three vision cycles of judgment interspersed with visions of heaven meant to bolster the readers’ faithfulness.

Water

Water is mentioned extensively in the Bible due to its prevalence in creation and its association with life and purity. The cosmic waters of Gen. 1 are held back by the sky (Gen. 1:6 7; cf. Pss. 104:6, 13; 148:4). God is enthroned on these waters in his cosmic temple (Pss. 29:10; 104:3, 13; cf. Gen. 1:2; Ps. 78:69; Isa. 66:1). These same waters were released in the time of Noah (Gen. 7:10–12; Ps. 104:7–9).

Water is also an agent of life and fertility and is therefore associated with the presence of God. Both God himself and his temple are described as the source of life-giving water (Jer. 2:13; 17:13; Joel 3:18; cf. Isa. 12:2–3). Ezekiel envisions this water flowing from beneath the temple and streaming down into the Dead Sea, where it brings life and fecundity (Ezek. 47:1–12; cf. Zech. 14:8). The book of Revelation, employing the same image, describes “the river of the water of life, as clear as crystal, flowing from the throne of God and of the Lamb” (22:1). This imagery is also illustrated in archaeological remains associated with temples. Cisterns are attested beneath the Dome of the Rock (presumably the location of the Jerusalem temple) and beneath the Judahite temple at Arad. Other temples, such as the Israelite high place at Tel Dan, are located close to freshwater springs. The Gihon spring in the City of David may also be associated with the Jerusalem temple (Ps. 46:4; cf. Gen. 2:13).

This OT imagery forms the background for Jesus’ teaching regarding eternal life in the writings of the apostle John. Jesus claims to be the source of living water, and he offers it freely to everyone who thirsts (John 4:10–15; 7:37; Rev. 21:6; 22:17; cf. Rev. 7:17). This water, which produces “a spring of water welling up to eternal life” (John 4:14), is the work of the Holy Spirit in the believer (John 7:38–39).

Water is also described in the Bible as an agent of cleansing. It is extensively employed in purification rituals in the OT. In the NT, the ritual of water baptism signifies the purity and new life of the believer (Matt. 3:11, 16; Mark 1:8–10; Luke 3:16; John 1:26, 31–33; 3:23; Acts 1:5; 8:36–39; 10:47; 11:16; 1 Pet. 3:20–21; cf. Eph. 5:26; Heb. 10:22).

Finally, the NT also reveals Jesus as the Lord of water. He walks on water (Matt. 14:28–29; John 6:19), turns water into wine (John 2:7–9; 4:46), and controls water creatures (Matt. 17:27; John 21:6). Most important, Jesus commands “the winds and the water, and they obey him” (Luke 8:25; cf. Ps. 29:3).

Word

“Word” is used in the Bible to refer to the speech of God in oral, written, or incarnate form. In each of these uses, God desires to make himself known to his people. The communication of God is always personal and relational, whether he speaks to call things into existence (Gen. 1) or to address an individual directly (Gen. 2:16 17; Exod. 3:14). The prophets and the apostles received the word of God (Deut. 18:14–22; John 16:13), some of which was proclaimed but not recorded. The greatest revelation in this regard is the person of Jesus Christ, who is called the “Word” of God (John 1:1, 14).

The psalmist declared God’s word to be an eternal object of hope and trust that gives light and direction (Ps. 119), and Jesus declared the word to be truth (John 17:17). The word is particularized and intimately connected with God himself by means of the key phrases “your word,” “the word of God,” “the word of the Lord,” “word about Christ,” and “the word of Christ” (Rom. 10:17; Col. 3:16). Our understanding of the word is informed by a variety of terms and contexts in the canon of Scripture, a collection of which is found in Ps. 119.

The theme of the word in Ps. 119 is continued and clarified in the NT, accentuating the intimate connection between the word of God and God himself. The “Word” of God is the eternal Lord Jesus Christ (John 1:1; 1 John 1:1–4), who took on flesh and blood so that we might see the glory of the eternal God. The sovereign glory of Christ as the Word of God is depicted in the vision of John in Rev. 19:13. As the Word of God, Jesus Christ ultimately gives us our lives (John 1:4; 6:33; 10:10), sustains our lives (John 5:24; 6:51, 54; 8:51), and ultimately renders a just judgment regarding our lives (John 5:30; 8:16, 26; 9:39; cf. Matt. 25:31–33; Heb. 4:12).

Direct Matches

Common

The quality of being shared by all, such as a “common speech” (Gen. 11:1) or the human condition (Ps. 73:5; Eccles. 9:2), but also anything outside the sphere of the holy. God requires Israel to distinguish common from holy (Lev. 10:10; Ezek. 22:26; 42:20). By the first century, many Jews (e.g., the Pharisees) attempted to extend this sphere, which radiated from the temple, to their homes. They only ate tithed produce, used clean vessels, and shared their table with the ritually clean (Matt. 23:23; Mark 7:3–4; John 2:6; 4:9; Gal. 2:11–21; see m. Demai 1:2–3). Like the prophets (e.g., Isa. 1:16), Jesus emphasizes the quality of the heart (Matt. 5:8; Mark 7:14–23) and brings the common into the sphere of the holy by sharing the indwelling Holy Spirit with them (Mark 5:25–34). This practice anticipates the inclusion of non-Jews in the early church (Acts 10:9–16; 11:1–18; Gal. 3:1–9).

Eternal Life

Eternal life usually is mentioned in reference to human life, where it means unending life in the body, free from death. The expression, though most common in the NT, is drawn from the OT. The book of Daniel says that many who “sleep in the dust of the earth will awake: some to everlasting life, others to shame and everlasting contempt” (12:2). This yearning for eternal life is also expressed in Genesis, where those who eat of the “tree of life” will “live forever” (3:22). In Deuteronomy, God likewise declares, “I live forever” (32:40). Among the DSS, 4Q418 (frag. 69) and 1QS (4:7), both of which predate the NT, also refer to everlasting life.

The NT expression “eternal life” may seem to have a different meaning than the OT expression “everlasting life.” Any such appearance arises only in translation to English, for the underlying Greek words in the NT have the same meaning as the underlying Hebrew words in the OT. The words are already treated synonymously by the LXX, an ancient translation of the Hebrew Bible into Greek (predating the NT).

The English word “eternal” may refer to eternity past and future, but in biblical usage that word does not generally refer to eternity past. This is evident where the NT mentions “eternal fire” (Matt. 18:8) and “eternal punishment” (Matt. 25:46). It is also indicated where eternal life is seen as a future reward for the righteous (Dan. 12:2; Luke 18:30; Rom. 2:7; Gal. 6:8; Titus 1:2; 1 John 2:25).

That life in the body is included in the NT concept of eternal life is evident from several considerations. Jesus says of everyone who believes in him, “I will raise them up at the last day” (John 6:40). The bodily nature of everlasting life is indicated by Jesus’ own resurrection, for his tomb was left empty. Jesus says after his own resurrection that a spirit “does not have flesh and bones, as you see I have” (Luke 24:39). The apostle Paul even writes that without the resurrection the Christian faith is invalidated (1 Cor. 15:12–19). When Paul says that “flesh and blood cannot inherit the kingdom of God,” he does not mean that resurrection is of the human spirit, but rather that perishable flesh and blood must first be made immortal (1 Cor. 15:50–54; 2 Cor. 5:4).

The prospect of eternal life is often contrasted with death and punishment, just as the Bible more generally contrasts the prospect of life with death and lawless behavior. In Gen. 3, the sin of Adam and Eve shows that people turn from God out of self-interest, so everlasting life is not given to them. Much later, the people of Israel are warned that they will suffer death if they break faith with the true God to follow other gods (Lev. 26; Deut. 28; 30:15–20). Later still, the book of Daniel warns plainly that resurrection is to everlasting life or to everlasting contempt (12:1–3). The NT likewise, drawing at times from the Hebrew prophets (e.g., Isa. 66:22–24), contrasts the prospect of eternal life with the prospect of punishment for doing evil (Matt. 25:31–46; John 5:28–29; Rom. 6:23; Gal. 6:8; Rev. 20:10–15; 22:1–6).

Just as eternal life is contrasted with death, eternal life is sometimes referred to more fundamentally and simply as “life” (e.g., Matt. 19:17; Acts 11:18; 1 John 3:14). All life comes from God, through his divine word (Gen. 1; Deut. 30:20; John 1:1–4). The NT says that God gave his Son the power to give eternal life, since the Son does only what God the Father commands (John 5:19–30; 6:57–58).

The NT promises eternal life to all who believe (trust) in God’s Son (John 3:16; 3:36; 6:40; 11:25–26; 20:31; 1 John 5:13). To believe in God’s Son is to believe that God sent Jesus (John 17:8), to listen to Jesus’ message from God and so believe in God (5:24; 12:44), and to believe that Jesus is the Christ, the Messiah (20:31).

The belief in God and Jesus that secures eternal life is not mere mental assent, but rather is expressed in a life that turns from evil. Those who will receive eternal life are characterized by love rather than by hatred and murder (John 5:29; 1 John 3:14–15). Only the righteous will enter into eternal life, and they are marked by their care for Jesus’ brothers and sisters: feeding the hungry and clothing the poor (Matt. 25:31–46). They do not live for themselves, nor do they give free rein to all human desires, but instead they are led by, and walk in accordance with, the Spirit of God (John 12:25; Gal. 5:16–21; 6:8).

Gentiles

The word “Gentiles” is often used to translate words meaning “nations” or “peoples.” It has a Latin etymology from gens, meaning “clan” or “family” and, eventually, “race” or “people.” The Greek word genos (“race, kind”) has a close relationship. In the Bible it loosely refers to nations or peoples other than Israel. English Bibles often translate it as “nations,” “peoples,” or “races.”

Old Testament

In general, within the OT, Gentiles are not God’s people. God chose Israel to be his people, not other nations (Deut. 7:6–8; 10:15; 26:18–19). Israelite ancestry determines membership in the covenant people. Some writings thus forbid Gentiles from becoming part of God’s people (Ezra 9–10; Neh. 13).

The Servant Songs in Isa. 40–55 also reflect this law/Israel-centered nature of salvation for the Gentiles. The servant, explicitly identified as Israel (41:8, 9; 42:18–19; 44:1–2, 21; 45:4; 48:20; 49:3; 54:17; see also 65:9; 66:14), serves as God’s instrument for reaching the nations (42:1, 6; 49:6; 52:15). The OT usually condemns Gentiles who remain separate from Israel to some form of judgment, especially Gentiles who have harmed Israel.

Second Temple Judaism and Early Christianity

Second Temple Jewish sources exhibit diverse views about Gentiles, their nature, their possible relation to God, and their fate at the end. Many reflect something resembling the OT views. Israel as God’s people defined by the law, variously understood and contested among Second Temple sources, generally continues to be the locus of God’s ultimate blessing activities.

Gift(s)

The giving of gifts in the Bible has several nuances. It can refer to a goodwill gift or a peace offering given to a friend or relative (Prov. 18:16; 21:14). Thus, when Jacob seeks to make peace with his brother Esau, he sends gifts to him before they meet (Gen. 32:13; 33:10). Similarly, when Abigail intercedes with David on behalf of Nabal, she gives David a gift (1 Sam. 25:27).

Ezekiel 46:17 illustrates that some gifts are regulated if they came from an inheritance. There are several references in the NT to the gifts of one local church to another (Acts 11:30; 1 Cor. 16:3; 2 Cor. 8:12, 20; 9:5; Phil. 4:17). The giving of these gifts has a positive effect for both those in need and those who give the gift.

Gifts are a traditional part of bridal arrangements in the Bible. Thus, Shechem requests to know the bride-price and gift when he asks for Dinah as his wife (Gen. 34:11–12). Likewise, Pharaoh gives a captured city as a dowry for his daughter’s marriage to Solomon (1 Kings 9:16).

Gifts are integral in honoring another in hospitality and in approaching someone about a service. Israel instructs his sons to take gifts to Pharaoh when they go to purchase food (Gen. 43:11). It is customary to bring a gift to a man of God or prophet when asking for advice or prophetic insight (1 Sam. 9:7; 1 Kings 13:7; 2 Kings 5:15; 8:8–9). People bring Solomon gifts when they seek an audience with him (1 Kings 10:25). Additionally, gifts are part of the process of establishing a treaty (1 Kings 15:19; 2 Kings 16:8; 20:12).

Of course, gifts can be used for ignoble purposes as well. David sends a gift to Uriah in an effort to cover up his own sin (2 Sam. 11:8).

Sacrifices of every type are conceived of as a gift to the deity with the intent of seeking favor or making restitution for sin (Lev. 22:18; Num. 31:52). Even mandatory offerings and dedicated land are considered gifts under the notion that God, as the Creator, owns all (Ezek. 45:16; 48:12, 20). This idea of giving a gift to God demonstrates the cost involved in approaching the deity. Interestingly, the priests and Levites who are associated with the sacrifices are described as a gift from God to the rest of the people (Num. 18:6–7).

The intentions behind the gift are important to God. Jesus states that one cannot be giving gifts to God and simultaneously holding on to contention with another in the community of faith (Matt. 5:23–24). Jesus commands that thankfulness to God be followed with the prescribed sacrifice (Matt. 8:4). Yet, an unwillingness to help others should not be hidden behind an ostentatious dedication to giving to God (Matt. 15:5; Mark 7:11). Likewise, Jesus warns against being overly legalistic about gifts and their benefit (Matt. 23:18–19).

On a fundamental level, gift giving has its origin in the gracious nature of God. God is the giver of all good gifts (James 1:17). He gives children to mothers (Gen. 30:20). A good life and reward for work are also gifts from God (Eccles. 3:13; 5:19). Jesus describes himself as a gift of God (John 4:10). Likewise, the Holy Spirit is God’s gift (Acts 1:4; 2:38; 11:17) and cannot be purchased with money (Acts 8:20). This gift of the Holy Spirit is given to Jew and Gentile alike (Acts 10:45).

Both grace and salvation are gifts from God (Rom. 5:15–17; 6:23; Eph. 2:8; 3:7; Heb. 6:4; 1 Pet. 3:7). Finally, spiritual gifts are part of God’s good gifts (Rom. 1:11). These gifts are meant to help the church so that nothing needed for ministry is lacking in the body of Christ (Rom. 12:6; 1 Cor. 1:7; 7:7; 1 Tim. 4:14; 2 Tim. 1:6; 1 Pet. 4:10). Spiritual gifts are all governed by the greatest gift, that of love (1 Cor. 13:2; 14:1).

Giving

Of course, gifts can be used for ignoble purposes as well. David sends a gift to Uriah in an effort to cover up his own sin (2 Sam. 11:8).

Heathen

Old Testament

Second Temple Judaism and Early Christianity

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.

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. Peter first met Jesus immediately after Jesus’ baptism, when Peter’s brother, Andrew, heard John the Baptist’s identification of Jesus as the Lamb of God (John 1:35). In classic missionary style, “the first thing Andrew did was to find his brother Simon and tell him, ‘We have found the Messiah’ ” (John 1:41). Peter’s official call to ministry took place later, when he was fishing on the Sea of Galilee and Jesus issued the well-known invitation “Come, follow me, . . . and I will send you out to fish for people” (Matt. 4:19).

Peter was the chief spokesman for the disciples at Caesarea Philippi when Jesus asked them, “Who do people say the Son of Man is?” (Matt. 16:13). Peter responded, “You are the Messiah, the Son of the living God,” an insight given him by God the Father (16:16–17). Jesus promised him, “I tell you that you are Peter [petros], and on this rock [petra] I will build my church, and the gates of Hades will not overcome it” (16:18). Yet Peter almost immediately became a “stumbling block” to Jesus when he chided Jesus for saying that he must go to Jerusalem and suffer many things and be killed (16:21–22). Another major failure by Peter came with his threefold denial of Jesus after Jesus had warned him, “This very night, before the rooster crows, you will disown me three times” (Matt. 26:34). Fortunately, there were tears of repentance, and Peter was forgiven and restored after Jesus’ threefold question (“Do you love me?” [John 21:15–19]).

Jesus’ death and resurrection, as well as the giving of the Holy Spirit on the day of Pentecost, had stabilizing effects on Peter. After Jesus’ ascension, Peter exercised primary leadership among the other disciples during the upper room prayer meetings and the choosing of the replacement for Judas (Acts 1). Peter clearly was the public spokesman for the apostles on the day of Pentecost and a key player in the establishment of the church in Jerusalem (Acts 2–5), in receiving the first Samaritan converts (Acts 8:14–25), and in receiving Cornelius as the first Gentile convert (Acts 10–11). Following Peter’s miraculous deliverance from prison in Acts 12, he essentially disappears from recorded history. By the time of the Jerusalem council (Acts 15), Peter reappeared briefly, but by this time he had been replaced by James as the leader of the Jerusalem church. Peter apparently continued to live as a missionary (1 Cor. 9:5), specifically “to the circumcised” (Gal. 2:7–8), for the rest of his life. Yet Peter was still human, and on one occasion Paul gave him a stinging rebuke (Gal. 2:11–21).

During his travels, Peter undoubtedly visited the recipients of his later letter 1 Peter (and possibly 2 Peter) in north central Asia Minor (the regions of “Pontus, Galatia, Cappadocia, Asia and Bithynia” [1 Pet. 1:1]), possibly Corinth (1 Cor. 1:12; 3:22), and, at least by the end of his life, Rome itself. According to tradition, he was put to death by Nero between AD 64 and 68, apparently by being crucified upside down (cf. John 21:18–19). Peter’s life is a vivid illustration of the Christian’s fight for faith, God’s gracious provision, and Jesus’ intercession on his behalf (“I have prayed for you, Simon, that your faith may not fail” [Luke 22:32]).

Reptiles

Terminology. The modern scientific category of reptiles (air-breathing, cold-blooded vertebrates) has no precise equivalent in the biblical vocabulary. The Hebrews described creatures by the way they moved, as “crawling things” (zakhal [Deut. 32:24; Mic. 7:17]), “creeping things” (remes [Gen. 1:25–26]), and “swarming things” (sherets [Gen. 7:21]). All these terms, which probably overlapped, included both reptiles and small mammals.

Nakhash (e.g., Gen. 3) is the commonest general term for snakes and other reptiles. Rarer terms are tannin (translated “snake” in Exod. 7:9, but more usually meaning a mythical “dragon”) and sarap (used, on its own or qualifying nakhash, of the fiery serpents in Num. 21:6, 8; Isa. 14:29; 30:6). In Greek, herpeton (Acts 10:12; 11:6; Rom. 1:23; James 3:7) includes snakes and lizards, while the generic word for snake is ophis (e.g., Matt. 7:10).

Besides these general terms, Scripture mentions the following: (1) the crocodile (liwyatan) found in Egypt and Israel and sometimes portrayed in poetry as a mythical monster (Job 3:8; 41:1; Pss. 74:14; 104:26; Isa. 27:1); (2) a variety of lizards, probably including geckos, skinks, and chameleons (Lev. 11:29, 30; Prov. 30:28); (3) a variety of poisonous snakes, including the cobra, or asp (Deut. 32:33; Rom. 3:13), and the viper, or adder (Isa. 59:5; Acts 28:3).

Although tortoises are common in the Middle East, the KJV translation of the Hebrew word tsab as “tortoise” in Lev. 11:29 almost certainly is wrong. However, since at least eighty kinds of reptile are found in Israel, precise identifications beyond this are difficult.

Reptiles in the Bible. The snake is an important image in Scripture. It is a snake that tempts Adam and Eve (Gen. 3:1; 2 Cor. 11:3), and in the first promise of salvation God says that the seed of woman will crush the snake’s head (Gen. 3:15). From that moment, the snake is condemned to crawl on its belly and eat dust (Gen. 3:14; Isa. 65:25).

All such crawling creatures were unclean in OT law (Lev. 11:29–31). Although some Middle Eastern snakes are nonpoisonous, the OT always portrays snakes as harmful as well as unclean (Deut. 8:15; 32:24, 33; Job 20:14, 16; Eccles. 10:8, 11; Isa. 30:6; Amos 5:19; Matt. 7:10; Luke 11:11). Because the venom was associated with the snake’s tongue, the snake was a symbol of treacherous, lying speech as well as of physical danger (Gen. 49:17; Pss. 58:4; 140:3; Prov. 23:32; Isa. 14:29; Jer. 8:17; 51:34; Matt. 23:33; Rev. 9:19), shrewdness (Matt. 10:16), and degradation (Mic. 7:17). For snakes to be rendered harmless was a sign of divine intervention (Ps. 91:13) and of the messianic age (Isa. 11:8; Luke 10:19; Mark 16:18). Paul and John identify the snake in Eden with Satan and look forward to his total destruction in the last days (Rom. 16:20; Rev. 12:9–17; 20:2–3).

Snakes feature three times in biblical miracles. First, Aaron’s rod was transformed into a serpent that, when Pharaoh’s magicians replicated the feat, devoured the magicians’ serpents (Exod. 7:10–15; cf. 4:3–4). This would have impressed Pharaoh all the more because the snake was a symbol of the pharaoh’s power. Second, when God sent poisonous snakes to punish the Israelites, who repented, God told Moses to set up a bronze snake on a pole; anyone who looked at the bronze snake (which only much later became an object of idolatry) was saved (Num. 21:6–9; 2 Kings 18:4). This prefigured the cross, on which Christ became a curse for us (John 3:14; 1 Cor. 10:9; Gal. 3:10). Third, Paul was bitten by a snake and suffered no harm (Acts 28:3–6).

Sheet

The description of the object let down from heaven before Peter upon which were the unclean animals (Acts 10:11, 16; 11:5). It is also the description of an object covering the nations that God will remove, sometimes described as a veil (Isa. 25:7).

Simon Peter

Water

Water is mentioned extensively in the Bible due to its prevalence in creation and its association with life and purity. The cosmic waters of Gen. 1 are held back by the sky (Gen. 1:6–7; cf. Pss. 104:6, 13; 148:4). God is enthroned on these waters in his cosmic temple (Pss. 29:10; 104:3, 13; cf. Gen. 1:2; Ps. 78:69; Isa. 66:1). These same waters were released in the time of Noah (Gen. 7:10–12; Ps. 104:7–9).

Water is also an agent of life and fertility and is therefore associated with the presence of God. Both God himself and his temple are described as the source of life-giving water (Jer. 2:13; 17:13; Joel 3:18; cf. Isa. 12:2–3). Ezekiel envisions this water flowing from beneath the temple and streaming down into the Dead Sea, where it brings life and fecundity (Ezek. 47:1–12; cf. Zech. 14:8). The book of Revelation, employing the same image, describes “the river of the water of life, as clear as crystal, flowing from the throne of God and of the Lamb” (22:1). This imagery is also illustrated in archaeological remains associated with temples. Cisterns are attested beneath the Dome of the Rock (presumably the location of the Jerusalem temple) and beneath the Judahite temple at Arad. Other temples, such as the Israelite high place at Tel Dan, are located close to freshwater springs. The Gihon Spring in the City of David may also be associated with the Jerusalem temple (Ps. 46:4; cf. Gen. 2:13).

Secondary Matches

The following suggestions occured because Acts 11:1-18 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.

Cephas

Cornelius

A centurion in the Italian Regiment (cohort) of the Roman army who lived in Caesarea Maritima. Cornelius, whose generosity is notable, and his family are devout God-fearers, constantly engaged in prayer. In Acts 10:4–5 Cornelius receives a vision from God to have Peter brought from Joppa to Caesarea to instruct him, his family, and close friends further in the truths of the gospel. Peter hesitates until he receives a vision from God that makes it clear the Gentiles are no longer unclean in light of Christ’s reconciling work on the cross. Nonetheless, Peter and his Jewish Christian companions are astonished when the Holy Spirit falls upon all those who have just heard Peter’s sermon. Those gathered are consequently baptized, since they have clearly received the Holy Spirit (see Acts 10–11). Cornelius thus appears in Acts as the confirming witness that God’s salvation is for the Gentiles as well as the Jews.

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).

Keys of the Kingdom

The keys of the kingdom picture the power and authority entrusted to Simon Peter by Jesus immediately after Peter’s confession of faith (Matt. 16:16). Jesus responded, “I tell you that you are Peter [petros], and on this rock [petra] I will build my church, and the gates of Hades will not overcome it” (Matt. 16:18). It is at this point that Jesus tells Peter, “I will give you the keys of the kingdom of heaven; whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven” (16:19). Roman Catholics have understood these keys, along with this symbolism of loosing and binding, to refer to a special authority in the forgiveness of sins and in the practices of penance and absolution given to the apostle Peter, and by extension to the institution of the papacy as his spiritual heir. Protestants have often understood this power as involving the apostles in general, or perhaps even the entire church (see 18:18).

The symbolism of keys is normally used in the Bible to refer to a means of entry. Jesus is addressing Peter in particular in Matt. 16:19, not the apostles as a whole, since the “you” is singular in the Greek text. Perhaps the best way to understand this phrase is to interpret it in its original context of something that Peter was to do in the initial establishment of the NT church. Significantly, Peter is given an unparalleled initiatory role in the spread of the gospel. Peter is the one who takes on leadership in the upper room prayer meeting in Acts 1 and also in the process of finding another apostle to replace Judas Iscariot. Peter is the spokesman for the apostles on the day of Pentecost (Acts 2) as well as in the subsequent events involving the Jerusalem church (Acts 3–5). Peter (along with John) goes down to Samaria to examine the new believers in Samaria and to be the human channel through which they would receive the Spirit (Acts 8:14–17). Peter is the one who is entrusted by God with reaching out to Cornelius, the first Gentile convert (Acts 10–11). At every step along the way, Peter is the one whom God used to open the door to new groups of people in the spread of the gospel.

Letter to the Galatians

Galatians is often understood as the great letter teaching justification by faith in Christ alone. Paul inveighs against false teachers who teach Christians to supplement the work of Christ with their own keeping of the law as part of earning salvation.

This traditional reading has been powerful and edifying. However, setting Galatians within a plausible ancient social setting reveals further powerful functions of the letter. Galatians turns out to be more than a container delivering the timeless and vital doctrine of salvation by believing and not by doing. The approach to Galatians in this article seeks to establish plausible ancient social settings primarily through exploring a constellation of ancient Mediterranean cultural codes. This contextual orienting helps modern readers appreciate how issues that seem to us bizarre or insignificant might have been issues of life and death to people in different contexts.

Setting and Message

Cultural context. By the time of Galatians (mid-first century AD), a relatively common moral sensitivity existed among the diverse spectrum of Greco-Roman (pagan, Jewish, and Christian) intellectuals: self-mastery (enkrateia). The ideal person led a life of virtue by mastering powerful irrational passions, which led to excessive, weak, irrational, and evil behavior. Although people differed on the means to self-mastery, this general ideal defined broader notions about the successful life. Elites represented the ideal leader as one defined by self-mastery. This qualified such a person to rule others whose capacity for and attainment of self-mastery were inferior, to rule those who cannot even rule themselves. Authority figures projected this characteristic and perpetuated social worlds in which prestige and authority were bound up with the ideal of self-mastery. Many average people also made self-mastery an ideal, whether striving for it in their own lives or allocating authority and prestige to those perceived to have attained it. Various Jewish teachers presented Judaism, especially keeping its laws and studying its sacred writings, as the premier path to self-mastery and thus a happy life. Some pagans also conceived of Judaism, especially some of its laws, along these lines.

Certain Jewish views of Gentiles constitute another important cultural code. Many Jews read the OT as depicting the following concerning Gentiles: They were separated from Israel’s God and his promises for his people, the Jews (Rom. 9:4–5; Eph. 2:11–13; 1 Pet. 2:10). They stood under God’s condemnation, especially because they were idolaters controlled by their passions and sin, lacking self-mastery and the ability to live rightly (Rom. 1:18–32; Eph. 4:17–19; 1 Thess. 4:5; 1 Pet. 1:14, 18). Jews, on the other hand, were by definition God’s special people, whom he had chosen over other nations (Deut. 7:6–8; 10:15; 26:18–19). He had watched over them and would ultimately rescue them. Gentiles would experience covenant blessing in and through Israel if they functionally became Jews by keeping the law, including the parts we understand as ceremonial-ritual law. The law was that special life-giving and regulating aspect of the covenant that God had revealed to Israel, which defined Jews as Jews (Lev. 18:1–5; 20:22–26; Deut. 4:1–8, 32–40; 6:24–25; 8:1–6; 10:12–11:32; 30:11–20; Josh. 1:7–9; Neh. 9:29; Pss. 119; 147:19–20; Ezek. 20:9–13, 21). Such law/Israel-centered conditions for Gentiles relate to a broader OT understanding: God had planned to restore the world through Israel, the locus of his saving activity. God would bless the nations in Abraham’s descendants, Israel (Gen. 12:1–3; 17:4–6; 22:18; 26:4; 28:14). Various passages depict this happening as the nations were subjected to Israel, came to Israel, served Israel, presented Israel with their own wealth and possessions, and/or feared Israel’s God (Gen. 49:8–12; Num. 24:9, 17–19; Isa. 11:10–16; 14:2; 45:23; 49:22–23; 51:4–5; 54:3; 55:5; 60:3–16; 61:5–6; 66:12–13, 18–21; Mic. 7:12–17; Zech. 2:11; 8:22–23). Other passages further elucidate the law-defined nature of such Gentile participation in the God of Israel’s salvation (Gen. 17:9–14; Exod. 12:48; Isa. 2:2–5; 56:1–8; Jer. 12:14–17; Mic. 4:1–5; Zech. 14:16–21). God would condemn Gentiles who remain separate from Israel, especially Gentiles who harm Israel. For many Jews around the time of Galatians, salvation for Gentiles thus remained Israel-centered.

Many ancient Jews also construed the world through apocalyptic views of reality. This understanding conceived of the present visible world as characterized by the influence of evil supernatural beings (demons), suffering, and evil. One day God and his angels would completely triumph in the invisible heavenly reality; the events in this reality determine life in the lower visible world. Then the evil age of the present world of suffering would be over. Evil and suffering would be vanquished, God’s people would be rescued, the agents of suffering in the old age would be judged, the Spirit would be poured out, the nations would come to Israel’s God, and the heavenly reality would fully break in and renew the visible world. God’s people, Israel, would experience ultimate salvation, having been rescued from the evil age. The law remained a defining reality in God’s plans to rescue the world in most Jewish apocalyptic scenarios. Experiencing this salvation remained a matter of being part of God’s righteous people, Israel.

Situation of the letter. With these cultural codes in view, the following situation for the letter of Galatians seems plausible. Paul proclaimed to some of the predominantly Gentile population of Galatia the good news (“gospel”) of the God of Israel’s salvation through Jesus the Messiah (Gal. 1:8–9, 11; 4:13). Some accepted this message of faith and devoted themselves to Jesus and the God of Israel (1:2, 9; 3:1–6; 4:14–20). After Paul left, other Christian teachers came to Galatia. They possibly claimed association with the Jerusalem church and, perhaps, with Peter and James. In line with some of the Jewish views of Gentiles discussed above, they taught that the Gentile Christians in Galatia must functionally become Jews and keep the law (for other examples of such early Christian teachers, see Acts 11:1–3; 15:1, 5). These other teachers probably drew on Scriptures and traditions about Abraham to make their arguments. The God of Israel would save his people, “the righteous,” and through them the rest of the world, through the relationship that he had initially established with Abraham (Gen. 12:1–3; 17:4–6; 22:18; 26:4; 28:14). The teachers could easily show from the Scriptures that circumcision and the law defined God’s relationship with Abraham and were always intended to do so (17:9–14; 26:5). They, like most contemporary Jewish writers, thought that obedience to the law (26:5) defined Abraham’s faith toward God (15:6). If the Galatians were to be Abraham’s descendants, they too must keep the law and be circumcised like their new father, Abraham. The teachers could also deploy passages from the Scriptures to the effect that everyone who did not keep the law was cursed (Deut. 27:26; cf. Gal. 3:10), but that everyone who kept the law would live (Lev. 18:5; cf. Gal. 3:12). For these teachers, Jesus the Messiah was part of the final stage in the God of Israel’s law-shaped apocalyptic plan to rescue his people (the Jews) and, through them, the nations.

It seems that the teachers also capitalized on the moral sensitivity of self-mastery and the not uncommon understanding of the Jewish law as an ideal means for attaining it. Thus, they also urged the Galatians to keep the law through representing it as a means to attaining the prestigious moral and social ideal of self-mastery. Furthermore, the Galatians may have thought that the law offered them a concrete guide to life because of its numerous detailed prescriptions. It also provided substantive ways for the Galatians to reinforce their identity in the midst of their villages, especially because it commanded practices that could set them apart. As a result, at least some of the Galatian Christians decided to keep the law, perhaps seeking circumcision. They were persuaded that the God of Israel and Jesus only save those within the Jewish space defined by the law. These Galatians sought to keep the law, looking to its power for self-mastery.

Outline

I. Greeting (1:1–5)

II. The Law-Defined Gospel Is a Different Gospel (1:6–10)

III. Paul’s Gospel Is Straight from God (1:11–24)

IV. The Jerusalem Apostles Recognize Paul’s Law-Free Gospel (2:1–10)

V. Paul and Peter on Whether Gentiles Should Live Like Jews (2:11–21)

VI. Works of the Law or Christ’s Faithfulness? (3:1–5)

VII. Paul Addresses the Situation in Galatia (3:6–4:31)

A. Scriptural arguments to answer Paul’s question (3:6–14)

B. Incorporation into Christ means incorporation into Abraham (3:15–29)

C. Heirs versus slaves (4:1–11)

D. The Galatians’ past experience with Paul and the gospel (4:12–20)

E. Heirs versus slaves: Sarah and Hagar (4:21–31)

VIII. Summary and Restatement of Paul’s Argument (5:1–12)

IX. The Faithfulness of Christ and Communal Living (5:13–6:10)

A. Freedom in Christ (5:13–15)

B. Self-mastery (5:16–24)

C. The way of the Spirit and Christ’s cruciform faithfulness (5:25–6:10)

X. Conclusion and Summary (6:11–18)

Structure and Contents

I. Greeting (1:1–5). When Paul hears of this situation among the Galatian churches, he writes them a frustrated letter. He commences by stressing how Jesus, through giving himself for our sins, is God’s means for delivering us from the present evil age (1:3–4). As Paul will make clear, Jesus and the law represent mutually exclusive means of deliverance (3:21–22). In contrast to most Jews, Paul will thus shockingly dissociate the law from the God of Israel’s apocalyptic deliverance.

II. The law-defined gospel is a different gospel (1:6–10). Paul continues by making clear his point of view: despite what the other teachers say, their law-defined gospel is in fact a damnable “different gospel” (1:6–10).

III. Paul’s gospel is straight from God (1:11–24). While the other teachers may claim that their gospel comes from the authoritative Jerusalem church, Paul explains that his gospel comes straight from God and not from other men (1:11–24).

IV. The Jerusalem apostles recognize Paul’s law-free gospel (2:1–10). However, when he had met with the Jerusalem apostles, they had recognized his law-free gospel (1:18–2:10). Indeed, they had not forced Titus to be circumcised (2:3). Also, 1:18–2:10 represents Paul as an embodiment of the radical transforming power of the gospel. Whereas Paul previously had advanced far and zealously “in Judaism,” persecuting the church, now he steadfastly serves the church and boldly stands against Jews who zealously seek to impose the law (“Judaism”) on Gentile Christians.

V. Paul and Peter on whether Gentiles should live like Jews (2:11–21). Paul then narrates an account of an incident that speaks directly to the Galatian situation (2:11–21). Previously in Antioch Peter had acted so as to imply that Gentiles would have to live like Jews (e.g., keep the law) in order to truly be unified with God’s people (2:11–14). Paul, however, has rebuked Peter (2:14). Paul continues with a speech about how Gentiles are made righteous (“justified”) not within the space demarcated by the “works of the law,” but rather within the faithfulness of Jesus the Messiah (2:15–16). The works of the law, or the duties commanded by the law, do not define those who are “righteous”—that is, God’s true people who will be saved. Rather, the faithfulness of Christ defines God’s true people, the ones who believe in Jesus. Here Paul for the first time explicitly dissociates the law from the God of Israel’s apocalyptic salvation in Jesus (the) Christ. The law, which defines Gentiles as “sinners,” has been torn down in Christ’s crucifixion (2:17–18). Paul then presents himself as an embodiment of God’s saving work in Christ. In being crucified with Christ, he has died to the law. Paul no longer lives, but now Christ lives in him. The faithfulness of Christ, who loves him and has given himself for him, now defines Paul’s life, not the law (2:19–20). From a more traditional Jewish perspective, Paul has undermined God’s grace because he has marginalized the law, the premier means of grace and life that God has given to his people. In fact, however, the law is utterly opposed to Christ’s faithful saving death, which is the true means of God’s ultimate saving and gracious actions toward his people (2:21).

This understanding of 2:11–21 revolves around how Paul considers his entire discussion of justification, the faithfulness of Christ, and the words of the law to be dealing with the issue of whether Gentiles should be forced to live like Jews (2:14). This might seem surprising to us. Does this not reduce Paul’s discussion of the great doctrine of justification to dealing merely with social and identity issues? Within the logic of Jewish apocalyptic thought, however, issues of the identity of God’s people and what defines them are by definition ultimate salvation issues, not merely social issues. The God of Israel will rescue only his true people. Thus questions of who really constitutes his true people and how they are defined are paramount, life-and-death, salvation issues. Paul never abandons Jewish apocalyptic salvation logic; he simply redefines it around Christ and not the law.

This reading understands the phrase pistis Christou as “the faithfulness of Christ,” a shorthand reference to Jesus’ faithful saving death on the cross. Traditionally people translate the phrase as “faith in Christ.” In line with much recent scholarship, however, this discussion understands the phrase differently, while still recognizing that Paul considers belief in Christ to be of paramount importance: “so we also have believed in Christ Jesus in order to be justified by the faithfulness of Christ and not by the works of the law” (2:16 [all translations are the author’s]).

VI. Works of the law or Christ’s faithfulness? (3:1–5). So far, Paul has not addressed the powerful scriptural arguments and appeals to the law as a means to self-mastery through which the opposing teachers have gained influence. As becomes clear from the rest of the letter, Paul does not anchor his counterarguments ultimately in interpretations of the Jewish Scriptures, possibly because the scriptural arguments of the opposing teachers would have more cogency. Again, they draw on understandings about Gentiles that they can easily ground in the God of Israel’s sacred writings. Paul instead appeals directly to how the Galatians have experienced salvation initially. Have they received and experienced the workings of the Spirit “out of/from the works of the law, or from the message of (Christ’s) faithfulness” (3:1–5)? Paul, of course, knows that the answer is “from the message of Christ’s faithfulness” (often translated as “hearing with faith”) apart from the works of the law. Paul thus plays a trump card that undercuts the opposing teachers. The Galatians have received the Spirit, a classic end-time blessing for the God of Israel’s people, apart from the law. Thus, in Christ, God’s people clearly cannot be defined by the law (see also Acts 10:44–11:18; 15:6–11). The law-defined gospel of the opposing teachers simply cannot be right, since the Galatians have received the Spirit and experienced salvation apart from the law. One cannot overstate the importance of this obvious argument from the Galatians’ experience for Paul. This settles the entire issue within the logic of his letter. All of Paul’s following arguments using the Jewish Scriptures presuppose that his readings of them, depicting Gentile participation in the God of Israel’s people apart from the law, must be correct, and that the opposing teachers’ arguments from Scripture also must be wrong.

VII. Paul addresses the situation in Galatia (3:6–4:31). For the rest of 3:6–4:31, Paul continues to address the situation in Galatia within the cultural codes and kinds of concerns sketched above. In 3:6–13 Paul launches into a densely packed excursus of scriptural arguments to set up an answer to his rhetorical question “Does he who supplies the Spirit to you and works miracles among you do so out of/from the works of the law, or from the message of (Christ’s) faithfulness?” (3:5). He sets up the answer to his question, which comes in 3:14, by focusing on the nature of the Galatians’ Abra-hamic sonship—that is, the nature of their identity as the God of Israel’s special people. Paul argues that Christ’s faithfulness, and not the law, defines their Abrahamic sonship. Within this excursus it seems plausible that Paul draws upon and undercuts texts that the opposing teachers have used (Lev. 18:5; Deut. 27:26). In 3:15–29 Paul elucidates how the Galatians’ incorporation into Christ through his faithfulness can actually mean that they are incorporated into Abraham, become his descendants, and thus become “heirs according to promise” (3:29).

In 4:1–7 Paul restates parts of his preceding discussion in a different way, introducing the language of slavery. In 4:12–20 Paul returns to reminding the Galatians of their past experience with himself and the gospel. Paul has embodied Christ to them, and they to him. He has brought them Christ in his weakness, and they have accepted him as such. Their turn to the opposing teachers marks a departure from how they first received Paul.

VIII. Summary and restatement of Paul’s argument (5:1–12). In 5:2–6 Paul quickly summarizes the substance of his arguments thus far, while in 5:7–12 he resummarizes the situation.

IX. The faithfulness of Christ and communal living (5:13–6:10). In 5:13–6:10 Paul finally depicts the positive content of the faithfulness of Christ for the Galatians. This section, in which Paul focuses on how the Galatians live communally, has been his driving focus all along. Not only must he offer something in place of the law for self-mastery in order to wrench the Galatians from the influence of the opposing teachers, but also Paul considers it absolutely necessary for the Galatians to live together in ways embodying Christ’s other-oriented, cross-shaped faithfulness (2:19–20; 4:19; 5:13–6:10). Paul does not view the law simply as a neutral, ineffectual means to self-mastery; rather, he thinks that the law will positively work death, slavery, and irrational passions, the things that would bar the Galatians from inheriting the kingdom of God (5:22). Thus, 5:13–6:10 is the most important part of the letter for Paul. All his earlier arguments serve his purposes here.

Paul begins his positive sketch of the faithfulness of Christ in 5:13–15 by talking about their freedom in Christ (5:1). This freedom from the law by no means implies freedom from the obligation to live faithfully. In fact, this freedom paradoxically means freedom for the Galatians to become slaves to one another through love (5:13). This is what Paul means by the cross-shaped faithfulness of Christ defining God’s people. This is what Paul means when he writes that he longs for Christ to be formed in them (4:19). Christ’s faithfulness redefines the law itself, such that becoming slaves to one another through love by loving your neighbor fulfills the whole law (5:14; 6:2). In 5:13–14 Paul thus surprisingly informs the Galatians that freedom in Christ means other-oriented, love-driven (cf. 5:6), cross-shaped freedom. Cross-shaped faithfulness leading them to become slaves to one another through love is the only antidote to their biting and devouring one another (5:15), classic Greco-Roman language for describing the control of irrational passions.

Paul gets more specific in 5:16–25, explicitly moving his discussion within the discourse of self-mastery. His earlier arguments dissociating the Spirit and Christ’s faithfulness from the law inform this passage, as does Paul’s implicit association of the law and the opposing teachers with “flesh” in 4:29. Only by the Spirit can the Galatians overcome the desires of the flesh (5:16–17). In 5:18–19 Paul makes clear his association of the law with the desires of the flesh, especially in 5:19, where he speaks of the “works of the flesh,” an obvious play on his frequent phrase “works of the law.” The works of the flesh in 5:19–21 read like a catalog of the vices with which broader Greco-Roman moral discourse characterizes people who lack self-mastery. People who engage in such vices, who lack the struggle to self-mastery empowered by the Spirit, “will not inherit the kingdom of God” (5:21). Paul then spells out the positive content of the faithfulness of Christ for the Galatians in terms of the fruit of the Spirit. He concludes this list of virtues, which characterize people who have the Spirit, with enkrateia, “self-mastery” (5:22–23). He continues, “And the ones who belong to Christ have crucified the flesh, with its passions and desires” (5:24). Paul’s language here seems reminiscent of his earlier self-representation as one who has been crucified with Christ (2:19–20; see also 6:14–15). The Spirit, who belongs exclusively to those who are God’s children through Christ’s faithfulness and not the law (3:14; 4:4–6), empowers the Galatians to attain self-mastery. Not only does the law fail to help them attain self-mastery, but also, as part of the old “evil” age, it works with the desires of the flesh to produce everything contrary to self-mastery, everything that disqualifies people from inheriting the kingdom of God.

Paul continues in 5:25–6:10, stressing the way of the Spirit and Christ’s cruciform faithfulness. In 6:6–10 Paul underlines the ultimate importance of the Galatians living in accordance with the Spirit and not the flesh. For Paul, this does not imply that salvation and self-mastery result from the Galatians’ own autonomous effort. That would miss the point entirely. Only Christ’s faithfulness and the Spirit can bring about the cross-shaped lives and self-mastery of which Paul speaks. Apart from Christ’s faithfulness and the Spirit, the Galatians would remain people mastered by their passions and desires and cut off from God’s salvation and blessings, since they would not be Abraham’s descendants in Christ. At the same time, Paul writes the letter with such passion because he is convinced that where Christ’s other-oriented, cross-shaped faithfulness and self-mastery do not characterize people, God’s saving blessings are absent as well. Thus Paul “is again in the anguish of childbirth” until Christ is formed in them (4:19).

X. Conclusion and summary (6:11–18). Paul concludes in 6:11–18, summarizing most of his main points. The law and circumcision now count for nothing; only faithfulness working through love and new creation in Christ count for anything (5:6; 6:15).

For Paul in Galatians, the other-oriented, cross-shaped faithfulness of Christ offers a more concrete communal identity and practical way to life than the law ever could. The faithfulness of Christ and Spirit define the Galatians as a people of the new creation. Justification in Galatians involves more than the traditional doctrine. It involves the unification associated with the fruit of the Spirit, not the division and strife of the works of the flesh/law. It relates to and establishes the conditions for the radical and tangible other-oriented and cross-shaped communal faithfulness (of Christ) that must define God’s people.

Nations

Old Testament

Second Temple Judaism and Early Christianity

Ordinance

A God-established observance, often given as a remembrance for generations, a memorial, always a commandment or an edict to be carried out, noted because God’s people are a covenant people, a perpetual statement of how God wants his people to relate to him.

Old Testament

In the OT the use of the word “ordinance” to translate certain Hebrew words varies among English translations. Since “ordinance” relates to the law, it is often mentioned with commandments and statutes, without a clear distinction of meaning (Deut. 7:11).

In the OT of the NIV, the word “ordinance” is the translation of these Hebrew words: (1) khuqqah (“statute, decree”), at least twenty-three times in Exodus, Leviticus, Numbers, and Ezekiel; (2) khoq (“action, statute, decree”), twice in Exodus; and (3) mishpat (“judgment, justice”), at least five times in the historical books, Psalms, and Ezekiel.

The Hebrew term khuqqah is used in all but one instance with ’olam to note a “lasting ordinance” in the NIV. This term refers to the Passover and the feast of Unleavened Bread (Exod. 12–13). The oil for the perpetual lampstand is referred to as a lasting ordinance (Exod. 27:21), as are also the directions for the Day of Atonement (Lev. 23:31) and the ceremonial cleanliness for the man working with the ashes of the red heifer (Num. 19:10). Other, more-specific laws are noted as lasting ordinances. These include, for example, the restriction from wine for the priests (Lev. 10:9), restriction of the Sabbath on the Day of Atonement (Lev. 16:31), and the grain offering (Ezek. 46:14).

The Hebrew term khoq is also used in conjunction with ’olam in Exod. 12:24; 30:21, translated as “lasting ordinance” by the NIV. It notes the Passover as a lasting ordinance and the ritual cleansing of the priests as a lasting ordinance.

The Hebrew term mishpat, often translated “judgment,” is also translated in the NIV as “ordinance.” In these instances it notes edicts such as that of the equal division of spoils (1 Sam. 30:25) and the edicts of David (2 Chron. 8:14). The Levites state that Israel has sinned against God’s mishpatim (Neh. 9:29), and the priests will judge according to God’s ordinances (Ezek. 44:24).

New Testament

In the NT, the KJV (3x) and NASB (1x) translate dikaiōma (“regulation, requirement”) as “ordinance,” and both also once translate diatagē (“that which is commanded”) as “ordinance”; additionally, the KJV translates paradosis (“tradition”) and ktisis (“human authority”) as “ordinance” once each. The ESV, NRSV, KJV, and NASB translate dogma (“ordinance, command”) in Eph. 2:15 as “ordinance.” These terms seem to refer to the edict of God for his people, his commandments that are to be obeyed. The NIV does not translate any noun as “ordinance” in the NT.

Christian Theology

In Christian theology the use of the word “ordinance” is not dissimilar. It denotes a God-ordained observance given as a command for his people to fulfill as a covenant people.

Protestants generally recognize two ordinances in the NT: baptism and the Lord’s Supper (Communion, Eucharist). The common characteristics identifying these relate to their ordination by Christ to picture his work in the life of believers and the church and their participation in him. (See also Sacrament.)

Baptism. The concept of baptism is found in five different Greek words, the nouns baptisma (“plunging, dipping”), baptismos (“washing, cleansing, plunging”), and baptistēs (“baptizer”), and the verbs baptizō (“to plunge, dip, wash”) and baptō (“to dip”). The meanings of these words have been discussed throughout church history, but all of them seem to denote an action of dipping or plunging.

Christian baptism certainly is rooted in the baptisms of John, Jesus, and the apostles. In the book of Acts the disciples simply continue to baptize those who repent, as they had done at the inception of Jesus’ ministry (John 4:2). There is no surprise expressed by the recipients of baptism; the expression seems a natural follow-up to their repentance. The connection to Judaism, however, is unclear. Judaism was saturated with rituals of purification with water and washings. These washings were similar to baptisms. While Jewish washings were perpetual, only the Jewish proselyte baptism was a onetime rite. It is unclear when proselyte baptism started or how it developed. It may already have been in place in the time of Jesus. The Talmud later speaks of it, but it is not mentioned in the OT and seems to be missing from Second Temple literature altogether. Just as there were cleansings in the OT rituals, so too the proselyte baptism was a preparatory cleansing of the proselyte candidate. Yet proselyte baptism before the time of Jesus has little extant evidence. Additionally, John would not seem to look to a ritual for Gentiles.

Others have proposed that John was in continuity with a practice of Qumran. The two were very similar (though the Qumran rite was perpetual). At Qumran, baptismal cleansing and repentance looks to the Messiah (Qumran was an eschatological community). Yet it may be that this, as well as the baptisms of John, Jesus, and the apostles, was derived from (common?) sources not now known.

For John, too, baptism is a sign of repentance and cleansing in preparation. John is the forerunner of the Messiah, and as such his focus is also eschatological. John brings an immediate focus on the Messiah, and he draws the Israelite community together to recognize, receive, listen to, and follow the Messiah. With this as the significance of John’s baptism, it is surprising to find Jesus coming to him for baptism. Although Jesus has no need for cleansing and preparation, he is baptized in solidarity with John’s message and his people. When Jesus is baptized, it apparently marks the inception of the kingdom as the Spirit comes upon him and the Father affirms him. Thereafter, Jesus notes the kingdom as being “at hand” in his presence.

Jesus baptizes at least some of the disciples (John 3:22), though the disciples are noted as those who regularly do the baptizing (John 4:2). No doubt this baptism referenced cleansing and preparation, as the Messiah was present. Apparently, the baptism of Jesus’ disciples subsided, since there is no further reference to it by the four evangelists.

On the day of Pentecost, repentance and baptism with regard to the Messiah are begun by the apostles postresurrection. This is according to the command of Jesus before the ascension to make disciples by way of baptism and instruction (Matt. 28:19–20). This baptism commanded by Jesus is to be done “in the name” of the three persons of the Trinity. The early baptismal creed was “Jesus is Lord,” and it may have included a threefold query of belief in the Father, the Son, and the Spirit. Postresurrection baptism symbolizes cleansing; the inundation in the water symbolizes this cleansing as effected in the death and resurrection of Christ, “buried with him through baptism into death” (Rom. 6:4).

Baptism is always assumed of a believer (Acts 2:38; 22:16; Rom. 6:3–4; 1 Pet. 3:21). It would have never occurred to the early church to dichotomize salvation and baptism as is often done today. The exception can be seen in Paul’s writings, where he emphasizes the kerygma over the act of baptism (1 Cor. 1:17). For Paul, the watershed is the preaching of the gospel to be received by faith, but he perpetually appeals to the baptism of his readers.

Some have overemphasized baptism by seeing it as the salvific entity. Acts 10:47 applies for Cornelius and his family the permanent reception of the Spirit before baptism. This reception of the Spirit is later likened by Peter to the original gift of the Spirit at Pentecost (Acts 11:15). Although it would be unwise to infer doctrine from the mere sequence of narrative events, the passage in Acts 10 at least shows the nonnecessity of the sequence of baptism to come into union with Christ. This is enacted by the operation of the Spirit alone.

In every case in the NT, the candidates for baptism are those who have come to repentance, and they are always adults. There is no direct reference to infant baptism. Some in the church have assumed infant baptism in family contexts, thought to be especially effectual in dealing with original sin. But overall, the biblical testimony seems to indicate that baptism is for believers who have repented. Because it is usually NT authority figures who administer baptism, a general consensus arose that only the bishop of the church should administer baptism. Ignatius calls for the bishop only to minister both ordinances. The tradition that baptism be administered by an ordained officer of the church is largely maintained today, though there is no edict in the Scripture.

With regard to mode, the Didache calls for immersion in running water as the preferred method, with still water being the second choice. If water is not available for immersion, then a threefold pouring is allowed. In church history, those who prioritize the symbol of cleansing use sprinkling as the mode. In any event, when anything with regard to mode can be discerned from Scripture, it involves dipping into water (“he went up out of the water” [Matt. 3:16]; “they came up out of the water” [Acts 8:39]). (See also Baptism; Infant Baptism.)

The Lord’s Supper. The ordinance of the Lord’s Supper is also referred to as the Lord’s Table, Communion, and the Eucharist. The Lord’s Supper is a memorial of the death of Christ. In the partaking of the bread and the cup there is remembrance of the ground of salvation effected in the sacrifice of the cross. Most evangelical Christians consider the bread and the cup to symbolically represent the body and blood of Christ. Other Christian traditions claim that the bread and the cup are transformed into the real body and blood of Christ (transubstantiation) or that the real body and blood of Christ are present alongside the bread and the cup (consubstantiation).

The narrative of Jesus’ Last Supper is found in Matt. 26:26–29; Mark 14:22–25; Luke 22:15–20; 1 Cor. 11:23–26. This meal as recorded in the Gospels is the covenant meal celebrated in view of the ratification of the new covenant that would soon be accomplished (“this cup is the new covenant in my blood” [Luke 22:20]). Jesus instituted the supper on the night before the crucifixion. The Last Supper of Jesus with the apostles in the upper room also looks to the past redemption effected in the Passover on that fateful night in Egypt. It looks to the present work of Christ as the covenant meal. It anticipates the messianic meal in the eschaton. Just as the bread and the cup with Jesus in his Last Supper were connected with the Passover meal, so in the early church it was observed with the love feast. The fellowship of the church contained the love feast, with the bread given before or after the meal and the cup following the bread. But by the second century, the bread and the cup took on a more liturgical air, being separated from the love feast.

Much of what we know about the Lord’s Supper comes through discussion of problems in the Corinthian church. The very thing that the Lord’s Supper was to foster—unity around the cross of Jesus Christ—was denied. The exact abuse in Corinth is unknown, but it probably involved the rich oppressing the poor by exclusion or denial of food. The response of the apostle is that if they cannot eat in equal moderation with all socioeconomic strata in the body, they are to eat at home (“Don’t you have homes to eat and drink in?” [1 Cor. 11:22]). (See also Last Supper; Lord’s Supper.)

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1. Clean and Unclean

Illustration

Larry Powell

Simon Peter is called into account by the Jewish Christians in Jerusalem to explain why he had made so bold as to eat unclean food in the presence of Gentiles. He explains that while he was in Joppa, a guest in the home of Simon the tanner, he had fallen into a trance and experienced a vision. Before going further, let us make a distinction at two points: 1. Simon the tanner. As the name suggests, Simon tanned hides, an occupation considered by Jews to be unclean, insofar as it involved handling dead things (Leviticus 11:39-40). 2. The vision. While on the rooftop of Simon’s house (11:5) Peter saw a great sheet being let down from heaven containing animals, beasts of prey, and wild birds. A voice instructed him to "rise, kill and eat," but refusing, he said, "No Lord, for nothing common or unclean has ever entered my mouth." But the voice answered, "What God has cleansed you must not call common" (11:9). Notice that Peter did not refer to the food as "unclean," but common, meaning "beneath him." Notice also that Peter is mildy chastized for placing himself above anyone or anything. The supreme point of the vision is found in 10:34: "Truly I perceive that God shows no partiality." It follows then, that if God’s love is inclusive, "to the Gentiles also God has granted repentance unto life" (11:18). Yes, even the Gentiles, those who were outside the concern of the circumcision party in Jesusalem.

Closer to home, what about those who are outside the circle of our concern? Oh, we know about them well enough, but they are not a part of our daily experience, nor are they included in the regular routine of our decision-making. Occasionally, they may receive a polite tip of the hat, but they are included in the host of concerns outside our own family or church circle of concern which we are inclined to consider "unclean" or "common," reluctant to believe that even unto them also "God has granted repentance unto life." One at a time, think about the following: Shall God grant repentance to 1. those in our prisons, 2. Russians, 3. criminals, 4. non-Christians, or even non-Christian religions, 5. persons who exploit us in some manner, 6. ignorant people who could do better but won’t, 7. con-artists? Measure your response well, remembering that it was necessary for Peter to broaden the orbit of his concern.

A retiring old usher, instructing a youthful new replacement in the details of ushering said, "And remember, my boy, we have nothing but good, kind Christians in this church ... until you try to put someone else in their pew." Perhaps the arena for extending the circle of our concern is nearer than we may suppose.

2. Happiness in All the Wrong Places

Illustration

King Duncan

If only I could move to a new town and make a new start, then I would be happy. If only I could change jobs, buy a new home, find the right man, get through college, have enough to retire, then I would be happy. If only I had this...if only I could find that.... Looking for happiness in all the wrong places.

Will Rogers said that now and then he grew tired of the same old surroundings. Then he would wish for a new place to live and work. He said he would pick some city that sounded attractive. Before he moved, however, he would subscribe to the leading newspaper in his proposed new home and read that newspaper for thirty days. Rogers declared that he would always decide not to move. The news from where he planned to live was no better than the news where he was.

Will Rogers was right. Happiness rarely comes from a change of locations, or a change of mates, or a change of situations of any kind. It is amazing how many people go through life looking for happiness in all the wrong places.

3. Be the Change

Illustration

Steve Chandler

“You must be the change you wish to see in others,” said Gandhi. In my own seminars, I probably use that one quotation more than any other. I am always asked, “How can I change my husband?” Or, “How can I change my wife?” Or, “How can I change my teenager?”

By being what you want them to be, you lead by inspiration.

4. The Eternal Words of Christ

Illustration

Donald Deffner

You have perhaps heard the story that came out of the Asiatic-Pacific Theater of Operations during World War II. There was a battleship whose forward watch spotted a light that appeared to be heading straight for the battleship.

A radio message was sent saying, "Unidentified ship: you are on a collision course. Change direction 10 degrees starboard."

The reply came back: "No. You need to change direction."

The battleship again sent a message saying, "This is a United States warship. Change direction 10 degrees starboard."

And once again the reply came back, "No."

The admiral was awakened and notified and the battleship sent yet another message again repeating, "This is a warship on official maneuvers. You are ordered to change direction. Signed, Admiral Peacock."

A moment passed and the reply came back, "No. Signed Seaman Smith, Tender of the Light House."

Often it is WE who are the ones who need to change course. The clear light of God's Word for us doesn't change.

5. Born Again

Illustration

Brett Blair

Mark Leyner, a prolific modern writer out of New Jersey, asked a question asked a question in a national magazine (Time). It's a question we've all pondered: "Can a person really, and I mean fundamentally, change?" Mark Leyner says, No. There is no such animal, he says, as a changed man. "I don't believe in epiphanies, personal growth, midlife crises, or death bed conversions." He's convinced that the assumptions behind psychiatry, prison reform, and religion are all false. That we are who we are through millions of years of Darwinian evolution.

Strangely, he adds that, in addition to evolution, everything his parents did to mold him made him who he is. That seems a bit contradictory but ok. Let's give him that. Evolution and early social influences creates a person. The die is cast. A personality is formed. Irrevocable.

You might find this surprising but I agree with Mark Leyner. You and I cannot change. Even if I had a death bed experience or someone came back from the grave to warn me of the judgment to come, it would not fundamentally change my behavior. I would continue to live as I always have. (Luke 16:30-31).

I think this is Nicodemus' confusion. If you're a Jew you're a Jew. If you're a Gentile you're a gentile. Nothing will ever change that. I'm a grown man Jesus. I can't come out of my mother's womb again and start all over. I can't be born again!

Nicodemus there is the Spirit and it is like wind. You do not know where it has come from and you do not know where it is going. And Nicodemus...so it is with everyone who is born of the Spirit. God can change you simply by an act of his grace. There is no reason for it having happened and there is no explanation for its continuance. The wind: you can hear it but you cannot map it's journey. This man, that woman, this old man, this young child has been changed, fundamentally. But, Darwin has no theories to explain this evolution.

The changes that take place in us do not come from this world and our effort. I cannot change. But what Mark the columnist does not understand Paul the apostle does. When the Spirit breaths new life in us it is no longer I who live, but Christ, who lives in me.

6. Laws of the Lighthouse

Illustration

Staff

In U.S. Navel Institute Proceedings, the magazine of the Naval Institute, Frank Koch illustrates the importance of obeying the Laws of the Lighthouse. Two battleships assigned to the training squadron had been at sea on maneuvers in heavy weather for several days. I was serving on the lead battleship and was on watch on the bridge as night fell. The visibility was poor with patchy fog, so the captain remained on the bridge keeping an eye on all activities.

Shortly after dark, the lookout on the wing reported, "Light, bearing on the starboard bow."

"Is it steady or moving astern?" the captain called out.

The lookout replied, "Steady, Captain," which meant we were on a dangerous collision course with that ship.

The captain then called to the signalman, "Signal that ship: 'We are on a collision course, advise you change course twenty degrees.'"

Back came the signal, "Advisable for you to change course twenty degrees."

The captain said, "Send: "I'm a captain, change course twenty degrees.'"

"I'm a seaman second-class," came the reply. "You had better change course twenty degrees."

By that time the captain was furious. He spat out, "Send: 'I'm a battleship. Change course twenty degrees.'"

Back came the flashing light, "I'm a lighthouse."

We changed course.

A SHORTER VERSION READS:

The captain on the bridge of a large naval vessel saw a light ahead on a collision course. He signaled, “Alter your course ten degrees south.” The reply came back, “Alter your course ten degrees north.”

The captain then signaled, “Alter your course ten degrees south. I am a captain.” The reply: “Alter your course 10 degrees north. I am a seaman third-class.”

The furious captain signaled, “Alter your course ten degrees south. I am a battleship.” The reply: “Alter your course ten degrees north. I am a lighthouse.”

Note: We have connected this story to the ending of Romans 8 because of the immutable nature of God's love. No sin shall cause the love of God to be moved or changed one iota.

7. Prayer Changes Things

Illustration

Mark Trotter

I remember a story about a woman who brought home a plaque that said, "Prayer changes things." She put it in her kitchen, above her sink. Her husband came home, and said, "Take that down, please." She said, "Why? Don't you believe in prayer?" He said, "Yes, but I don't believe in change."

That is the problem with big, establishment-type institutions. But recently there has been, in fact, a rush to change, almost a panic on the part of some churches. There have been some changes around here, too. I hope that you have noticed that. There will be more. But change should be determined by what our mission is. Mission is what ought to drive the change. We should not do things because other churches do them, not even if they are successful in other churches. Change should come only to enhance our mission.

8. Dead Works

Illustration

Stephen Craig Jennings

Simply changing outward behavior is not repentance. We at times change our behavior for self-centered reasons. Sometimes we change in an attempt to atone for my sins. Such change will only make my sinfulness more sinful.

This is the basis for the reference in Hebrews of repenting from ‘dead works'. A dead work is a work that is not done with the leading and empowerment of the indwelling Holy Spirit. Hence any good work a non-Christian would attempt is a dead work. And many types of good works that Christians do could be devoid of the Spirit's leading and empowerment.

A dead work is giving to charity because it is a good tax break.
It is going to church because it is good for my business reputation or my resume or my politics.
It is tithing because I am afraid God will ‘get me' if I don't.
It is sending my kids to a Christian school, not because I want them to learn the truths of the Christian faith and surrender their lives to the Lordship of Christ, but because there they will run in the right crowd.
It is the giving up of a sinful habit, not because I want to be controlled by the Spirit of God instead of the habit, but because the habit inhibits my performance at work and is harming my professional reputation.

In all these ways, I have actually changed, but the change has not accomplished what Jeremiah said was impossible:

Can the Ethiopian change his skin
or the leopard his spots?
Then also you can do good
who are accustomed to do evil.

9. Using Persuasion to Change People's Minds

Illustration

G. Collins

Effective Communication and Persuasion

People are more likely to change their opinions if you state your beliefs than if you let the audience draw their own conclusions.
Pleasant forms of distraction can increase the effectiveness of a persuasive appeal.
Information, by itself, almost never produces permanent changes. In time, the effects of oratory and persuasive communication wear off.
People are more likely to change when the message is repeated more than once, and when the desired conclusion is presented at the beginning or at the end of the presentation, instead of in the middle.
A persuasive appeal is more effective when people are required to be active (for example, by discussing an issue or by having to exert oneself to get information) than when they are merely passive listeners.
Attempts to change people by arousing guilt and fear rarely bring lasting internal change.
People are most likely to be persuaded when they perceive that the communicator is in some way similar to themselves. A communicator's effectiveness is increased if he or she expresses some views that are also held by the audience.
An audience is more likely to be persuaded if they perceive that the communicator has high credibility.
If you assume that the audience might be hostile, it is most effective to present facts first (building a case), give more than one side of the argument, and present your position at the end.
Communication is most effective when information comes through different channels (for example, through pictures, brochures, media "spots," and rational arguments), from different people who present the same message, and repeatedly over a period of time.

10. Sterile or Defiled

Illustration

J. D. Pentecost

A surgeon who selects a scalpel in the operating room rejects a scalpel with a minute spot of defilement on it as readily as one that was severely defiled, because even the smallest spot means the scalpel is defiled and cannot be used in surgery. The degree of defilement is inconsequential. The fact of defilement is what matters to the surgeon. A thing is sterile or defiled, clean or unclean. A person is holy or unholy. God is not concerned with degrees, only with the absolute.

11. A Mother's Influence

Illustration

Staff

I took a piece of plastic clay
And idly fashioned it one day;
And as my fingers pressed it still
It moved and yielded at my will.

I came again when days were past,
The form I gave it still it bore,
And as my fingers pressed it still,
I could change that form no more.

I took a piece of living clay,
And gently formed it day by day,
And molded with my power and art,
A young child's soft and yielding heart.

I came again when days were gone;
It was a man I looked upon,
He still that early impress bore,
And I could change it never more.

12. Oh, How The Mighty Have Fallen! - Sermon Starter

Illustration

Brett Blair

I am holding in my hands a copy of one of the world’s most revolutionary documents. In it are found these immortal words: “We hold these truths to be self-evident, that all men are created equal. . .” Of course, that document, the Declaration of Independence, is the charter of the American Revolution. Though we have not yet lived up to it, it has been the vision that inspires us.

The only document I know that is more revolutionary is in our Bible. It is called the Magnificat and is found in Luke, chapter 1, verses 39 through 56.

Back before India won its independence, it was under British rule. Bishop William Temple of the Anglican Church warned his missionaries to India not to read the Magnificat in public. He feared that it would be so inflammatory that it might start a revolution!

The document is all the more remarkable when one remembers that it came from the lips of a simple, teenaged girl named Mary. She grew up in the obscure village of Nazareth in what is now northern Israel. The angel Gabriel appeared to Mary and announced that she had been chosen to be the mother of the long-awaited Messiah. Gabriel told Mary that her aunt Elizabeth, well past the child-bearing age, had become pregnant. Immediately Mary went to visit Elizabeth. Under the influence of the Holy Spirit, both women sensed that God has chosen them for special tasks and would do great things through their children.

Mary was then given by the Holy Spirit insights far too profound for a simple teenager to originate. She declared the impact that her son would have upon the world. She announced three distinct revolutions, which Jesus would instigate and activate. She spoke of these revolutions in the past tense, as if they had already happened. The world has been reeling ever since under the influence of our revolutionary Lord.

A world shaping revolution is in place. Just this past week many wrongs in the mid East were set on the path of being righted: the proud have been scattered, the mighty have fallen, and the humble He has lifted. With these events in view let us turn not to the UN, not to any world leader, but to a young peasant girl named Mary, for it is HER words that are illustrated by these world events. Let’s consider that it was SHE that gave birth to the Revolution that is the pattern for all others.

1. The first nature of the revolution is spiritual.
2. The second nature of the revolution is social.
3. The third nature of the revolution is economic.

13. Sadness in the Heart of God

Illustration

John Claypool

There is a Jewish parable that both parallels and illumines Jesus' story, and it has helped to clarify my understanding greatly. This one is about a "farmer who lived in Poland. For generations before him, his family had been very poor. One night he was awakened by an angel of the Lord, who said: "You have found favor in the eyes of your Maker. He wants to do for you what he did for your ancestor Abraham. He wants to bless you. Therefore, make any three requests that you will of God, and he will be pleased to give them to you. There is only one condition: your neighbor will get a double portion of everything that is bequeathed to you."

The farmer was startled by this revelation and woke up his wife to tell her all about it. She suggested that they put the whole thing to a test. So they prayed. "Oh, blessed God, if we could just have a herd of a thousand cattle, that would enable us to break out of the poverty in which we have lived for generations. That would be wonderful." No sooner had they said these words than they heard the sound of animal noises outside. Lo and behold, all around the house were a thousand magnificent animals!

During the next two days, the farmer's feet hardly touched the ground. He divided his time between praising God for such great generosity and beginning to make practical provisions for his newly acquired affluence. On the third afternoon, he was up on a hill behind his house trying to decide where to build a new barn when he looked across at his neighbor's field, and there standing on the green hillside were two thousand magnificent cattle. For the first time since the angel of the Lord had appeared, the joy within him evaporated and a scowl of envy took its place. He went home that evening in a foul mood, refused to eat supper, and went to bed in an absolute rage. He could not fall asleep because every time he closed his eyes, all he could see were his neighbor's two thousand cattle.

Deep in the night, however, he remembered that the angel had said he could make three wishes. With that, he shifted his focus away from his neighbor and back to his own situation, and the old joy quickly returned. Digging deep into his own heart to find out what else he really wanted, he began to realize that in addition to some kind of material security, he always wanted descendants to carry his name into the future. So he prayed a second time: "Gracious God, if it please thee, give me a child that I may have descendants." With that, he and his wife made love, and because of his experience with the cattle, he was not too surprised shortly thereafter to learn that she was expecting.

The next months were passed in unbroken joy. The farmer was busy assimilating his newly acquired affluence and looking forward to the great grace of becoming a parent. On the night his first child was born, he was absolutely overjoyed. The next day was the Sabbath. He went to the synagogue, and at the time of the prayers of the people, he stood up and shared with the gathered community his great good fortune: now at last a child had been born into their home. He had hardly sat down, however, when his neighbor got up and said, "God has indeed been gracious to our little community. I had twin sons born last night. Thanks be to God." On hearing that, the farmer went home in an utterly different mood than the one in which he came. Instead of being joyful once again he was filled with the canker of jealousy.

This time, however, his envy did not abate. Late that evening, he made his third request of God: "Please, gouge out my right eye."

No sooner had he said these words than the angel who had initiated the whole process appeared again and asked, "Why, son of Abraham, have you turned to such vengeful desirings?" With pent-up rage, the farmer replied, "I cannot stand to see my neighbor prosper. I'll gladly sacrifice half of my vision for the satisfaction of knowing that he will never be able to look on what he has."

Those words were followed by a long silence, and as the farmer looked, he saw tears forming in the eyes of the angel. "Why, O son of Abraham, have you turned an occasion for blessing into a time of hurting? Your third request will not be granted, not because the Lord lacks integrity, but because God is full of mercy. However, know this, O foolish one, you have brought sadness not only to yourself, but to the very heart of God."

14. Prayer Is a Relationship

Illustration

Brian Stoffregen

I remember being a part of an impromptu discussion among some high school kids. One of the boys had recently lost a sister in a car accident. Some in this group confessed that they had thought about going over to visit after the accident, but they didn't know what to do or what they should say. However, one of the friends didn't let his fears keep him away. He had spent most of that day with his friend. He admitted that he didn't know what to do or say either. The one who had lost his sister said that what was most important to him at that time was just somebody being there with him. He thanked the one who had visited. Even though he couldn't do anything or say anything that would change the tragedy, his presence was a great help and greatly appreciated.

I think that in many ways prayer is like that. It's a relationship. It's the presence of daddy or mommy, not always saying or doing things to change the situation, but their presence can often change you as it brings their comfort and love to the situation and perhaps you are better able to accept what lies in the future with their support. You can live with the uncertainty of the "we'll see" answer. Patiently waiting together to see what will happen.

Prayer is the presence of God not that God will always change the situation, but knowing that God is with you, that God is going through the tragedy or suffering or depression or even death with you, not as a far off God, way out in space, but as your very close and loving father. "When you pray," Jesus says, "say Father."

15. PRIEST

Illustration

Stephen Stewart

Deuteronomy 26:4 - "Then the priest shall take the basket from your hand, and set it down before the altar of the Lord your God."

Among the nomadic tribes there was no developed priesthood. Religion partook of the general simplicity of desert life; apart from the private worship of household gods, the ritual observances were mainly visits to the tribal sanctuary to salute the god. with a gift of the first-fruits. These acts required no priestly aid; each man slew his own victim and divided the sacrifice in his own family circle; the share of the god was the blood which was smeared upon or poured out beside the stone set up as an altar. In the beginning, therefore, we find no trace of a sacrifical priesthood.

With the beginning of nationality, however, starting with the Exodus and developing into the Conquest, there was developed a unity of worship. However, even then, this unity was still not expressed in fixed institutions; the first-fruits were still a free gift, and every household represented and consumed them with his own family circle in a sacrificial meal without preistly aid.

In fact, rather than being just an officiator at sacrifice, the priest was the organ of revelation and he gave guidance in the ordinary affairs of life, the word for priest as adopted by the Hebrews from a Canaanite word, means "soothsayer," or "revealer." So, then, the function of the early priests was to reveal the word of God, either by reference to a legal code which contained the revealed will of God and the accumulated experience of the past.

Even after the people settled and sancturies were built, the role of the priest continued to be more of a judge than the person we think of as offering sacrifice. However, as more and more sanctuaries appeared and the Hebrews absorbed more of the ways of their neighbors, and, ultimately, with the establishment of the monarchy, a more and more elaborate ritual developed that required a professional priesthood.

There were regular public offerings maintained by the king and offered by the priests; private sacrifices required priestly aid; their judicial functions also brought them profit, since fines were exacted for certain offenses and paid to them. The greater priestly offices were therefore in every respect very important places, and the priests of the royal sanctuaries were among the grandees of the realm, but there is no indication of a hierarchy existing by divine right.

It was in post-exilic Israel that the priesthood as we usually think of it came into existence, although the reform by Josiah in 621 B.C. gave the prerogative of sacrifice to the priests alone. Already in the time of Josiah, altar service and not the judicial or "teaching" function had become the essential thing, but by the time of Ezekiel it had mainly to do with ritual, with the distinction between holy and profane, clean and unclean, with the statutory observances at festivals and the like.

The holiness of Israel centered in the sanctuary, and round the sanctuary stood the priests, who alone could approach the most holy things without profanation, and who were the guardians of Israel’s sanctity, partly by protecting the one meeting place of God and man from profane contact, and partly as mediators of the continual atoning rites by which breaches of holiness are expiated. In the old kingdom the priests had shared the place of the prophets as the leaders of thought were the psalmists and the scribes, who spoke much more directly to the piety of the nation.

From the foundation of the Hasmonean state to the time of Herod the history of the high priesthood merges into the political history of the nation; from Herod onward the priestly aristocracy of the Sadducees lost its chief hold over the nation and expired in vain controversy with the Pharisees.

Today, aside from the Roman Catholic Church, and the High Episcopal Church, we prefer to use the term "pastor" rather than priest for our spiritual leaders. But we must recognize the influence of the Hebrew priesthood on the thought and organization of Christendom. Two main points were taken over - the doctrine of priestly mediation and the system of priestly hierarchy. We cannot here go into doctrinal matters, but it is enough to say that the concepts of sacrifice which are still retained in the Roman system are the stumbling-block on which Protestant apologists fall. Within the Roman Church the old priestly system still is evident in many ways.

16. Listening LADDER

Illustration

Staff

The six steps to becoming a better listener form a LADDER:

L: Look at the person speaking to you.
A: Ask questions.
D: Don’t interrupt.
D: Don’t change the subject
E: Empathize
R: Respond verbally and nonverbally.

17. Remarkable Vision

Illustration

Harrell Davis

If you've ever vacationed at the Grand Canyon you might know that the eyes of the mule are so set that it can see where each of its four feet land. That's why it is the animal of choice for the long trek down Bright Angel Trail to the bottom of the Grand Canyon. In 100 years there has never been a fatal mule accident. The mules always pass hikers on the outside of the trail. Their feet land very close to the edge. On the way down the left side is close to danger; on the way up it is the right. But their remarkable vision enables them to walk safely.

If every church had that kind of vision we could bear the Christ triumphantly into tomorrow.

18. The Only Thing That Can Be Changed

Illustration

Eric Ritz

A famous preacher once said, "When people tell me that human nature cannot be changed, I am moved to reply that in light of my experience, human nature may well be the only thing that CAN BE CHANGED!" We cannot change the course of the moon or the sun. We cannot change the laws of the physical world. We cannot change the movement and flow of the ocean. We cannot change the stars in the skies and the course they move in. However, the Bible pulsates with pages of testimonies of the lives, purposes, events, and habits which have been changed and can be changed.

19. 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!

20. Back to Basics

Illustration

Kevin Eckstrom

The Religion News Service published this survey shortly after 9/11. The perennial take away from this illustration is how suffering brings us back to basics:

One-third of Americans Reassess Priorities after Terrorist Attacks

(RNS) One-third of Americans say the Sept. 11 terrorist attacks were a "life-altering experience" that caused them to change their priorities, according to a new Gallup poll.

Nearly half of conservative Christians 46 percent say the attacks caused them to change their lives, according to the poll of 1,019 adults. Non-whites and women under the age of 50 were the most likely to report a change after the attacks.

While 66-percent of Americans say the attacks have not changed their lives, more than half of those who have shifted priorities say they are spending more time with their families and friends. And despite a surge in worship attendance immediately after the attacks, another Gallup poll shows no longstanding change in the religious observance of most Americans. Most Gallup polls show that around 40 percent of Americans recently attended a church or synagogue within the last week. That figure rose to 47 percent after the attacks, but has since fallen back to 42 percent.

Pollster George Gallup Jr. said the terrorist attacks have had a "powerful but short-lived impact on the spirituality of the U.S. populace." Still, Gallup found a slight rise in the personal importance of religion for most Americans. A May 2001 poll found that 57 percent said personal religion was "very important," and that number rose to 64 percent a week after the attacks. The Dec. 14-16 poll saw that number fall back to 60 percent.

Americans, however, seem to have an increased sense that religion is playing a more important role in the larger society. Last February, 39 percent of Americans said religion was increasing its influence in society. In December, 71 percent said it was on the rise. Those numbers mirror a December poll by the Pew Forum on Religion and Public Life, which found that 78 percent of Americans saw religion's influence on the rise in public life.

"It would, I believe, be very difficult for the average American not to believe that religion is increasing its impact on society, in view of the near total media coverage of the New York scene, including reports of record numbers of people flocking to houses of worship," Gallup said.

21. Rest on God's Word

Illustration

An elderly man said to H.A. Ironside, "I will not go on unless I know I'm saved, or else know it's hopeless to seek to be sure of it. I want a definite witness, something I can't be mistaken about!"

Ironside replied, "Suppose you had a vision of an angel who told you your sins were forgiven. Would that be enough to rest on?"

"Yes, I think it would. An angel should be right."

Ironside continued, "But suppose on your deathbed Satan came and said, 'I was that angel, transformed to deceive you.' What would you say?" The man was speechless.

Ironside then told him that God has given us something more dependable than the voice of an angel. He has given His Son, who died for our sins, and He has testified in His own Word that if we trust Him all our sins are gone. Ironside read I John 5:13, "You may know that you have eternal life." Then he said, "Is that not enough to rest on? It is a letter from heaven expressly to you."

God's Spirit used that to bring assurance to the man's heart.

22. The Inhabitants of Heaven

Illustration

Wilbur M. Smith

Of all the supernatural beings mentioned in the Scriptures, it is the angels who are constantly depicted as being identified with heaven. When the angel of God called to Hagar in the wilderness, we read that this call was heard "out of heaven" (Gen. 21:17). When the angel appeared at the time of the vision which Jacob heard at Bethel, he saw a ladder reaching to heaven on which the angels of God were ascending and descending. Often the angels are called the "heavenly ones" (Ps. 29:1) or the "heavenly host" (Luke 2:13). When the angelic host had finished their song to the shepherds, we read that "the angels went away with them into heaven" (Luke 2:15). It was an angel "from heaven" that rolled away the stone at the tomb where our Lord was buried (Matt. 28:2). Our Lord Himself often spoke of "the angels in heaven" (Mark 12:25; 13:32; Mate. 22:30). Then we have such a phrase as "the angels of heaven" (Matt. 24:36), and in a most interesting passage our Lord said, "Angels do always behold the face of my Father which is in heaven" (Matt. 18:10).

23. Rethinking the Formula

Illustration

James Emery White

Some of you may remember comedian Yakov Smirnoff. He said when he first came to the United States from Russia; he wasn't prepared for the incredible variety of instant products available in American grocery stores. He says, "On my first shopping trip, I saw powdered milk--you just add water, and you get milk. Then I saw powdered orange juice--you just add water, and you get orange juice. And then I saw baby powder, and I thought to myself, what a country!"

One of the most basic assumptions made about life change is that it happens instantly at salvation. According to this belief, when someone gives his or her life to Christ, there is an immediate, substantive, in-depth, miraculous change in habits, attitudes, and character. As a result disciples are born not made.

The question for rethinking discipleship is this: Are these assumptions valid? If they are, then working this formula in the life of the church should consistently give the same result: a new community of people who are becoming increasingly like Jesus in their life and thought. If that is not the answer a church gets when it works the equation, then it needs to rethink whether the formula is sound.

Unfortunately, many churches are not getting the correct answer. In fact, a Search Institute study has found that only 11 percent of churchgoing teenagers have a well-developed faith, rising to only 32 percent for churchgoing adults. Why? Because true life change only begins at salvation, takes more than just time, is about training not trying, and it is a team effort.

24. Eager for the Journey - Sermon Starter

Illustration

Brett Blair

Many years ago the great explorer, Sir Francis Drake, was attempting to recruit a number of young men for an upcoming exploration. He gathered them around and told the group that if they came with him they would see some of the most marvelous things their eyes could ever behold. Sandy white beaches, juicy fruits, foreign peoples, priceless treasures, and gorgeous landscapes. And he told them that this wild adventure could be theirs if they came with him. Not one of them enlisted for the journey. The next day a different group came out. Drake told them that if they came with him they would encounter storms that would terrify them into tears. Tiger winds would hammer them and blow them off course for months. Water would frequently be scarce. At times they will be so thirsty that their very souls would cry out for simply one drop of water. In short, danger would always be their constant companion. Drake concluded by declaring that if they could handle these things, the joys of exploration would exceed their wildest dreams. Every single one of them in the group joined Sir Francis Drake that day, some did not even go home to say goodbye to their families, they just boarded the boat eager for the journey.

What made the difference in these two groups? Why did the first group turn down the mission and the second jump at the chance? Was the second group different and more adventurous than the first? The answer is: No. It is not the men who had changed; it was the message. The first spoke of rewards; the second spoke of challenges. The first offered comfort; the second promised suffering. The first tempted them with things; the second seduced them with an experience unlike any other.

I like to think that Sir Francis Drake discovered what Jesus knew all to well. And that is this: The paths that are offered to us must promise to shape us, build our character, change our world view, if they are to have any appeal to us at all. If we are presented with a challenge that will change, we will be eager for the journey.

What is it about Jesus' message that made the disciples eager for the journey that was presented to them?

1. Jesus offered them a change.
2. The mission promised to be a challenge.
3. And their lives would never be the same.

25. One Nation Under God?

Illustration

Brett Blair

You would have thought that the population of the US was headed toward a godless future reading this stat from 1992. But compare this first paragraph to a the second which is a Pew poll. Not much has changed. The good news here is that America remains a wonderful field for evangelism and change.

1992

In "One Nation Under God," a statistical map of American religion, summarized in the November 29 issue of Newsweek, Barry Kosmin and Seymour Lachman of the City University of New York have assembled data from 113,000 respondents, by far the most comprehensive random sample of detailed religious preference ever collected. The survey determined that nearly 1/3 of the adult U.S. population (18 and over) is now "totally secular" in its spiritual outlook! It also found that only 19 percent of adult Americans about 36 million people regularly practice their faith. The rest are described as "moderately religious" (22 percent), "barely" or nominally religious (29 percent) and agnostics and atheists (7.5 percent). The survey has an important message for the religiously and politically conservative who are interested in reversing the downward cultural spiral. It is unlikely that the 19 percent whose faith affects their lives and world view can change the moral and social conditions of our country through political means alone.

2019

The religious landscape of the United States continues to change at a rapid clip. In Pew Research Center telephone surveys conducted in 2018 and 2019, 65% of American adults describe themselves as Christians when asked about their religion, down 12 percentage points over the past decade. Meanwhile, the religiously unaffiliated share of the population, consisting of people who describe their religious identity as atheist, agnostic or “nothing in particular,” now stands at 26%, up from 17% in 2009.

https://www.pewforum.org/2019/10/17/in-u-s-decline-of-christianity-continues-at-rapid-pace/

26. Out of the Box Gifts

Illustration

Leonard Sweet

Three days before the first big winter storm hit, the phone rang. It was "Odie," the local plumber, volunteering to come over and do some work. He offered to drain out the hot water tanks and outside pipes ahead of the blast of arctic air headed our way. "Odie" wasn't trying to drum up any business for himself. In fact, if all our pipes burst he would make a lot of money repairing the damages. He was simply thinking of others and offering the gift of his unique talents to help out a family with a man with no handy-man skills.

Odie's phone call has been the best Christmas "gift" idea we've heard so far this year. What, you say? I've never seen a "Phone Call from Plumber" listed in a Christmas catalogue as a gift idea. Let me explain.

Retailers of all sorts are frantically slashing prices on their merchandise to entice consumers to buy more stuff, to get more goodies. Here are some past sample ads collected during one week leading up to Christmas:

*Wal-Mart wants us to buy more so we will "live better." (Unless, of course, we get trampled to death buying more).

*A TV commercial Mom says she wants to see her kids doing the "present dance"—hyper children ripping and tearing and prancing around piles and piles of dismembered packages.

*Sears proclaims our purchases will fulfill all the "dreams" of others.

*A television commercial promises: "Change your TV . .. Change your life."

But has it ever struck you as odd that we celebrate Jesus' birthday by giving presents to ourselves? If it's Jesus' birthday, why isn't he getting the presents? Isn't the one who is celebrating the birthday the one who is supposed to get the gifts?

Maybe we change that rule at Christmas because we don't want to have to think about what kind of presents Jesus would like. What would most please Jesus to get for Christmas?

27. We Are in Charge of Our Attitudes

Illustration

King Duncan

Charles Swindoll wrote a wonderful paragraph about the effect of a positive attitude in his book, Strengthening Your Grip. He said: "The longer I live, the more I realize the impact of attitude on life. Attitude, to me, is more important than facts. It is more important than the past, than education, than money, than circumstances, than failures, than successes, than what other people think or say or do. It is more important than appearance, giftedness or skill. It will make or break a company . . . a church . . . a home.

The remarkable thing is we have a choice every day regarding the attitude we will embrace for that day. We cannot change our past…we cannot change the fact that people will act in a certain way. We cannot change the inevitable. The only thing we can do is play on the one string we have and that is our attitude…I am convinced that life is 10% what happens to me and 90% how I react to it. And so it is with you…we are in charge of our attitudes."

28. Before and After We Exist

Illustration

Michael P. Green

A child does not begin to exist when he (or she) is born. The child has already existed for nine months prior to this in the mother’s womb. At the point of birth, only the conditions in which the child exists change. Before, he lived internally; now, he lives externally. Before, he was fed internally; now, he feeds externally. He does not begin to live at birth: he has lived all the time since conception, but conditions change at birth.

So also can the believer view death. At the point of death, the conditions of our eternal life change—but not the fact that we do indeed have eternal life.

29. The New World

Illustration

King Duncan

Dr. Thomas G. Long Bandy Professor of Preaching at Candler School of Theology tells about the great historian Eric Hobsbawm. Hobsbawm remembers when his safe and secure world became a world of terror. He grew up as a Jewish orphan in Berlin. On a cold January day in 1933 when he was only 15 years old, he was walking his little sister home from school when he saw at a newsstand a headline bearing frightening news that would change his life, change the life of all Jews, change the life of the whole world.

“Adolph Hitler Appointed Chancellor of Germany,” the headline read. Later in his life, Hobsbawm reflected on that moment and said it was as if “we were on the Titanic and everyone knew it was going to hit the iceberg.”

As Europe hurdled out of control toward World War II, the old world was violently ripped apart, and the new and uncertain world began to be born. Hobsbawm said that it was difficult to describe “what it meant to live in a world that was simply not expected to last.” It was like living, he said, “between a dead past and a future not yet born.”

30. Authority without Relationship

Illustration

James W. Hewitt

A young second lieutenant at Fort Bragg discovered that he had no change when he was about to buy a soft drink from a vending machine. He flagged down a passing private and asked him, "Do you have change for a dollar?"

The private said cheerfully, "I think so, let me take a look."

The lieutenant drew himself up stiffly and said, "Soldier, that is no way to address an officer. We'll start all over again. Do you have change for a dollar?"

The private came to attention, saluted smartly, and said, "No, sir!"

31. Misused Health

Illustration

Blaise Pascal

Lord, whose spirit is so good and so gentle in all things, and who art so compassionate that not only all prosperity but even all afflictions that come to Thine elect are the results of Thy compassion: grant me grace that I may not do as the pagans do in the condition to which thy justice has reduced me; grant that as a true Christian I may recognize Thee as my father and as my God, in whatever estate I find myself, since the change in my condition brings no change in Thy own. For Thou are the same, though I be subject to change, and Thou art God no less when Thou dost afflict and when Thou dost punish, than when Thou dost console and when Thou dost manifest indulgence. Thou hadst given me health that I might serve Thee, and I have profaned it; now Thou dost send me illness to correct my ways: do not permit me to use it to anger Thee by my impatience. I have misused my health, and Thou hast justly punished me for it; do not suffer me to misuse thy punishment.

32. Why Must We Carry a Cross? - Sermon Starter

Illustration

Brett Blair

Can people change instantly at salvation? Some traditions call it repentance and renewal. Some call it Sanctification of the believer. Whatever you call it most traditions expect some quick fix to sin. According to this belief, when someone gives his or her life to Christ, there is an immediate, substantive, in-depth, miraculous change in habits, attitudes, and character. We go to church as if we are going to the grocery store: Powdered Christians. Just add water and disciples are born not made.

Unfortunately, there is no such powder and disciples of Jesus Christ are not instantly born. They are slowly raised through many trials, suffering, and temptations. A study has found that only 11 percent of churchgoing teenagers have a well-developed faith, rising to only 32 percent for churchgoing adults. Why? Because true life change only begins at salvation, takes more than just time, is about training, trying, suffering, and even dying (adapted from James Emery White, Rethinking the Church, Baker, 1997, p. 55-57).

Peter took Jesus aside and rebuked him. Why? Peter believes the kingdom of God can be obtained instantly by force. Peter has a worldly view of the Kingdom and Jesus is speaking about a heavenly kingdom. For a moment I would like you to listen to this story with new ears and see Jesus through the eyes of Peter and the rest of the disciples. Get rid of all your notions about who Jesus is. Take away from your mind Jesus as the Son of God. Strip from your memory that he died on the Cross and that he did that for your sins. Forget that Jesus ever said love your enemies or love your neighbor.

Now I want you to think of Jesus only as a military leader like Norman Swartscoff. Imagine that your country has been invaded and is being ruled by godless men. Sense, now, that the tension is mounting and you about to go into battle. That you are about to conduct a coup d'etat. That you and this band of ruffians are going to attempt to overthrow this government by a sudden violent strike. That the odds are stacked against you but you have a very strong belief that God is on your side despite the overwhelming odds.

Now you are thinking like Peter. Jesus comes before his disciples and lays out his military strategy. Look at verse 31. Jesus says, "We are going to march into Jerusalem and your General will suffer many things. We are not going to get any help from our Jewish brothers the Elders. Even the Chief Priest and the Saducees will not join us. Our government the Sanhedrin is corrupt and can be of no help to us. We are going it alone and I will die in this battle.

On this day Jesus spoke plainly to his disciples about the events soon to transpire and even though it was plain language it was not plain enough. Peter was not able to shake his understanding of Jesus as his General so he pulls Jesus aside and rebukes him. He says, "Sir, this is not a very good military strategy. You are not going to die, don't say that. It's not good for morale. We are going to be there with you and we will fight to the end and we will throw these godless Romans out of Israel, you will ascend to the throne in place of Herod, and we will be at your right and left hand as the new leaders of Palestine.

It is fascinating to note that just before Jesus rebukes Peter he turns and looks at his disciples. It is as if Jesus is putting two and two together and realizes the disciples have put Peter up to this. It is a perilous moment in the life of Christ. He must dispel this error from their minds and teach them the meaning of his mission. So, he rejects Peter outright calling him a tool of Satan and says, you do not have in mind the things of God, but the things of men.

Jesus is up against a formidable foe. And in the end this foe may posses more power then he. But the foe is not Peter and it's not the Sanhedrin or Pontius Pilate, or Rome. This formidable foe is not even Satan himself. The powerful enemy of Jesus is our quest for positions of rank and status.

To address the confusion Jesus pulls his disciples together and brings them before a crowd. And in front of the crowd he corrects the disciples aspirations for privilege, rank, and power and he gives them this simple little directive: You must take up your cross and follow me. This morning I would like to ask the question "Why must we carry a cross?" and give three reasons we must do so. We must carry a cross to remind us that…

We are not the center of the Universe.
There are others who suffer and we must fight for justice in the lives of others.
We are responsible in part for the cross that Jesus carried.

33. Taking the Risk

Illustration

Mickey Anders

At his inauguration as Governor of Alabama in 1963, George C. Wallace proclaimed, "Segregation now! Segregation tomorrow! Segregation forever!" That same year Wallace blocked the door of the registrar's office at the University of Alabama, trying to halt National Guardsmen who were there to help enroll the university's first two black students.

Wallace ran unsuccessfully for U.S. President in 1964, '68, '72, and '76. In the 1968 election, he received ten million votes. While campaigning in Laurel, Maryland, in May, 1972, he was paralyzed by an assassin's bullet, and he spent the rest of his life in a wheelchair.

Years later, in 1983, Wallace was genuinely converted to Christ and sincerely repented of his earlier views on race matters. In his last term as governor of Alabama, he appointed black officials to state offices. He even reached out to Arthur Bremer, the man who had tried to assassinate him in 1972. He once wrote to Bremer in prison, telling him, "I love you." On September 13, 1998, George Wallace died at age 79. Alabama Governor Fob James, Jr., said, "Governor Wallace was prepared to do battle where he thought it necessary at the time and where he thought it was right, and then he had the courage to change and say, 'There were times I was wrong.'" A day prior to his funeral, an estimated 25,000 mourners, almost as many blacks as whites, walked reverently past his coffin in the Alabama capitol building.

The most remarkable aspect of George Wallace's life was his willingness to change. In his early days, he made a nasty reputation for standing for some wrong ideas. But, by the time of his death, even his enemies had to admit George Wallace was willing to take the risk of change.

34. The Power of Death Reversed

Illustration

Ron Luchies

Alfred Krupp, a famous munitions maker, lived in constant fear of death. Everyone throughout his entire company was strictly forbidden to refer to the subject of death in conversation. He ran from his own house because a relative of his wife's suddenly died there. And when Mrs. Krupp objected, Alfred became so enraged that he initiated what was to be a lifelong separation. During his last sickness, he offered his doctor a million dollars to prolong his life. But, of course, that was impossible.

Death has very real power. Money and prestige and position aren't going to change that. Visits and phone calls and sympathy cards aren't going to change that. Preachers and churches and expensive funerals aren't going to change that.

Jesus enters into the situation with strange words and even stranger actions, words and actions that at first glance seem totally out of place. He says to the widow, "Don't cry." And then He touches the funeral board, so that all attention will be focused on Him as He addresses the carefully wrapped corpse. "Young man I say to you, get up!" Jesus doesn't wrestle in prayer to His Father. He doesn't struggle in deep spiritual warfare. He simply commands the corpse to get up. And catch this. His command reverses the powers of darkness and death! His command transforms a funeral procession into a family reunion.

35. Begin With Me

Illustration

Lionel Whitston

Broken marriages begin to mend and communication is reestablished when one of the partners is willing to make a breakthrough and say, "Lord, begin with me. I am the one who needs to change, to love more deeply and more wisely." Even if you think your spouse is 100% wrong, when you stand in the presence of Christ you will begin to see that you, too, have shortcomings. You will discern where you have failed to accept responsibility for the marital relationship, and you will be able to say, "God, change me."

The Christian is committed to follow Christ who went all the way in love, all the time. So, for a start, stop demanding that your partner change his ways. Let God start changing you.

36. When We Are Reborn

Illustration

King Duncan

Author Marianne Williamson shares a conversation she had with a young man named Andrew. In his first year of high school, Andrew had acted like a self-described "jerk" and a "total loser." He treated people badly. Then, he moved to a different high school for a couple of years. Now, he dreaded returning to his old high school for his final year. He knew how people remembered him. They would treat him like the old Andrew. But he wasn't that guy anymore; he had matured and had a new perspective on his life. He didn't want to be dragged down by old memories and old patterns in his life.

Williamson advised Andrew to ignore what others thought of him. Soon enough, Andrew's old classmates would start to see the contrasts between the old Andrew and the new Andrew. They couldn't hold the past against him for very long. She prayed with Andrew that God would give him a brand new start, with brand new relationships. As Williamson writes, "Spiritually, we are reborn in any moment we do not take the past with us."

Andrew later reported back on his school situation. It was nothing short of a miracle. He had made new friends among the people he had once alienated. No one treated him like the old Andrew.

Sometimes the biggest barrier to starting a new life is fear of how those closest to us will react. If we do change, our relationships will inevitably be affected. Other people are involved. We have responsibilities. If we change, how will our spouse react? How about our friends? It's easier to stay in our comfort zone if we feel that others will regard us negatively if we seek to change.

37. Choices

Illustration

Richard A. Jensen

She was elected to high office some time ago. Let's call her Beverly Washington. She was the first woman Lieutenant Governor ever elected in her state. Such a first brought much deserved media attention. There were many demands for photo opportunities and interviews. Beverly Washington had never experienced the limelight quite like this before.

One of the interviews with Lt. Governor Washington was conducted by a much younger woman who was obviously taken with the Lt. Governor's success. "I see you have a degree in law from Harvard," the interviewer began. "You must have had a family which really supported your dreams for higher education. Not many women were encouraged to go to college and law school in the 20s and 30s. You seem to be the exception to the rule."

"I'm no exception at all," Beverly Washington replied. "My father's attitude was that boys should go on to school and girls should get married and raise a family. I was lucky that he let me finish high school. After high school I simply determined to go to college. There would be no financial help. There would be no moral or family support. But I decided. I thought it was unfair to hold women back the way my father wanted to hold my sisters and me back. So I decided, packed my bags, and left for college."

"Very good," said the impressed interviewer, "I guess you were blazing trails for women a long time ago. How then did you get started in politics? Not many women ran for public office in the days you first ran."

"That's true," Lt. Governor Washington responded. "It certainly wasn't easy. It wasn't easy finding a job as a lawyer either. There weren't many women lawyers in those days and no one would hire me. I took all kinds of odd jobs to support myself and our family in those early years. That's when I decided that there was something wrong with a system that could discriminate against women in such a way. So I began to wonder how I might change the system. I concluded that the best way to change the system was to get into elective politics. I would become part of the system! Then I could change it. But, of course, that was more easily said than done. It was hard, for example, just trying to get enough signatures on my petition to run for office. The office was county auditor. It took me six months to get the necessary signatures. But I did it. I got beat in the election, of course. Bad! I lost my first three tries but I finally did get elected county treasurer. I knew I was bucking the system. I knew I was blazing a new trail for women. But I had decided in the face of much opposition that this is what I had to do. I decided and I stuck with my decision."

"And here you are the newly-elected Lt. Governor," the interviewer interjected. "It must be a wonderful feeling. You continue to prove the critics wrong. Do you have any advice for women who might be inspired by your example to run for public office?"

"Go for it," Ms. Washington shot back. "You've got to decide for yourself. All the old rules may be lined up against you. Even friends and family may not always support you. So, you've got to want it very badly and be willing to pay the price. The most important thing is that you must decide for yourself. Then stick with your decision. Choose your path and don't look back.""

38. Needing a Change of Heart

Illustration

Brian P. Stoffregen

The primary point of this parable of the two sons is about having a change in heart, not just about saying or doing the right things. The following stories might illustrate this point.

Once there were two couples. Couple A were married in a large, beautiful church ceremony. They pledge life-long faithfulness and love to each other in the moving words of their vows. However, their life together has been one of abuse both physical and verbal. They both have been unfaithful to each other.

Couple B live together. They had no public ceremony. They signed no marriage license. They spoke no vows in the presence of witnesses. However, their life together is a loving and affirming relationship. They have remained faithful to each other.

Which couple would you say is doing the will of God?

Both need change of hearts - couple A in the way they act towards each other and couple B in their attitudes about the importance of the words in a public ceremony.

Another analogy might be with those who attend church and say all the right words, but whose lives fall somewhat short of John's "way of righteousness" and others who live exemplary lives; but who want nothing to do with "organized religion" and the public expression of their faith.

Both need "a change of heart".

39. A Touch of the Master's Hand

Illustration

It was not only the physical condition of this woman that was restored on that Sabbath day. Many scholars point to this text as the place where Jesus restored the dignity of all women. Jesus argues that this crippled woman is of more importance to God than livestock because she is a daughter of Abraham. And so, with the touch of his hand he not only restores her health but her place in the community. It reminds me of the song by the Christian artist Wayne Watson "The Touch of the Master's Hand," which coincidentally the lyrics were a poem written by a woman by the name of Myra Brooks Welch. Listen to her words:

Twas battered and scarred, and the auctioneer
Thought it scarcely worth his while
To waste much time on the old violin,
But held it up with a smile.

"What am I bidden, good folks," he cried,
"Who will start bidding for me?
A dollar, a dollar" --then, "Two!" "Only two?
Two dollars, and who'll make it three?

Three dollars, twice;
"Going for three --" But no,
From the room, far back, a gray-haired man
Came forward and picked up the bow;

Then wiping the dust from the old violin,
And tightening the loose strings.
He played a melody pure and sweet
As sweet as a caroling angel sings.

The music ceased and the auctioneer
With a voice that was quiet and low,
Said what am I bidden for the old violin?
And he held it up with the bow.

A thousand dollars, and who'll make it two?
Two thousand! And who'll make it three?
Three thousand, once; three thousand twice;
And going, and gone!" said he.

The people cheered, but some of them cried,
"We do not quite understand
What changed its worth?" Swift came the reply:
"The touch of the master's hand."

And many a man with life out of tune,
And battered and scattered with sin,
Is auctioned off cheap to the thoughtless crowd,
Much like the old violin.

A "mess of pottage," a glass of wine;
A game -- and he travels on.
He's "going" once, and "going" twice,
He's "going" and "almost gone."

But the Master comes and the foolish crowd
Never quite understands
The worth of a soul and the change that's wrought
By the touch of the Master's hand.

I think Ms. Brooks understood what happened to the crippled woman and how one touch can transform a life.

40. DEFUSE YOUR FUSE

Illustration

John H. Krahn

Not all murderers are behind bars. Even churches are full of them. We all know that those who kill bodies are subject to punishment by law. Jesus tells us that it is just as much an act of murder to lash out at someone with our tongue as with our hands. A tongue can destroy lives and reputations as effectively as a tornado can wreck a town. While destruction is accomplished in minutes, restoration often takes years.

Without mincing words, Jesus says that a lashing tongue can lead us to everlasting hell. Control your anger! You have no right to dump it on anyone ... whether subtly or blatantly. Every human being that casts a shadow upon this earth is a child of God ... included in the category of the human race are also parents, brothers, sisters, wives, husbands, children, and neighbors. The blood of Jesus Christ ran freely for each of these people. We have no right to destroy someone whom God has declared precious by his Son’s sacrifice.

Throughout the Bible we are warned to control our temper. Only in instances of injustice are we permitted to show anger. We can be angry over one person’s unjustness to another. The Greek word behind the term for anger in the New Testament is the word orgay. Taken from the realm of nature it suggests a superabundant swelling of sap and vigor, thrusting and upsurging in nature. It connotes an impulsiveness found in all of us.

As impulsive as anger might be, it can be controlled. Saint Paul says to the church at Ephesus, "Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice." God does not command us to achieve that which is impossible to achieve. To control our anger, we must first believe that it can be controlled and then seek God’s help in controlling it. We can control anger through the powerful presence of Jesus Christ in our lives. Christ can help us defuse our fuse before we blow. He can even change us from a beast into a teddy bear. We must first want the change to take place, then seek it, and before long, with God’s help, we’ll have it.

41. Lowered Expectation

Illustration

John Marks Templeton

Would it surprise you to learn that everything in your life right now is pretty much the way you made it? That from hundreds of options you chose your responses to whatever situations presented themselves? Would you agree that you have exercised the capacity to choose what you have received? If so, doesn't it stand to reason that if you made the choice in the first place, you can change it?

What a powerful notion! Whatever happens to you, you can say, "I am the master of my life."

But just as the good that comes to you is a demonstration of your mastery, so is the negative. Consider how hopping fleas are trained. The fleas are put into a glass jar. As they try and jump in the jar, they bump their heads on the lid. Over time, they forget they can jump and, for fear of bumping their heads, never go beyond the limits of the jar, even though the lids have been removed. Through continued failure they have become conditioned to confinement. So it is with us, if we let it be. Our self-made limitations sometimes cause us to forget that we can fly. We respond like the disciples, "We only have five small loaves of bread and two fish. We often needlessly confine ourselves to glass jars. We may yearn to use our lives creatively, but our invisible prisons remind us: "You can't do that. It isn't practical. You're not smart enough. It will cost too much. People will laugh at you. You're too young. You're too old. Your health won't allow it. Your parents won't allow it. It will take too long. You don't have the education."

But suppose we could remember that we were made to achieve? Suppose that we could remember that miracles do happen? Suppose we really believed that we are children and heirs of this magnificent universe? Would we then still allow our jars to limit us to hopping just so far and no further? Suppose we became aware that resentments, hurts, hates, grudges, illness, greed and the like are glass jars that have been, or can be, removed, that, indeed, we may be hampered by the illusion of our own self-imposed limitations? We attract to ourselves whatever our minds are focused upon.

Once aware, we can change and then we will no longer be confined to that glass jar. We will be ready and able to achieve.

42. The Senility Prayer

Illustration

Brett Blair

Have you ever felt unprepared? I mean for Christ's second coming? At times I know that if the sky cracked open and the trumpet sounded for the saints to be called home I would not be ready. Reinhold Niebuhr was a famous theologian known to most all us clergy. You perhaps are not familiar with him but you are familiar with his prayer:

God grant me the serenity,
To accept the things I cannot change,
Courage to change the things I can,
And wisdom to know the difference.

The world has adopted this prayer and made it powerless. Here's the rest of it...

Living one day at a time,
Enjoying one moment at a time,
Accepting hardship as the pathway to peace.
Taking, as He did, this sinful world as it is, not as I would have it.
Trusting that He will make all things right if I surrender to His will. [there's the power]
That I may be reasonably happy in this life,
And supremely happy with Him forever in the next. Amen.

We know it as the Serenity Prayer and it conveys an attitude I like very well. On many occasions I absolutely refuse to accept people I know I have no possibility of changing. On other occasions I don't have the courage to root out some sin from my life. Why? Cause I don't wanna'. And wisdom? Well, you know very well that's in short supply. The more I can adopt the attitude of the serenity prayer the more ready I know I will be for His coming.

But unfortunately many of us are like the elderly lady who in jest posted on her door in the retirement village the "Senility Prayer":

God, grant me the senility
To forget the people I've never liked,
The good fortune to run into the ones that I do like,
And the eyesight to tell the difference.

43. A Call to Improve

Illustration

King Duncan

In a Peanut's comic strip, Lucy is walking along the road with Charlie Brown. Charlie Brown asks her: "Lucy, are you going to make any New Year's resolutions?" Lucy hollers back at him, knocking him off his feet: "What? What for? What's wrong with me now? I like myself the way I am! Why should I change? What in the world is the matter with you, Charlie Brown? I'm all right the way I am! I don't have to improve. How could I improve? How, I ask you? How?"

Most of us know ways in which we can change. With Christ's help we want to initiate a new life. We want to be identified with his message and his ministry. Thus we embrace the way he has indicated. We accept the sacrament of baptism. Why? Because he did and he is the Lord of our life.

44. Change Your Tune

Illustration

Grady Nutt

Openness is essentially the willingness to grow, a distaste for ruts, eagerly standing on top-toe for a better view of what tomorrow brings. A man once bought a new radio, brought it home, placed it on the refrigerator, plugged it in, turned it to WSM in Nashville (home of the Grand Ole Opry), and then pulled all the knobs off! He had already tuned in all he ever wanted or expected to hear. Some marriages are "rutted" and rather dreary because either or both partners have yielded to the tyranny of the inevitable, "what has been will still be." Stay open to newness. Stay open to change.

45. A Change in Control

Illustration

Richard J. Fairchild

Last night a friend of mine was talking about his father: he spoke of how, for many years, his father binged out, how his father was a drunkard - a man who when sober was kind and gentle - and when drunk - well he was something else again. He had no control over himself. And this kind and gentle man brought pain and suffering upon others, or at least the force within him did so - the family had to move - to change homes and communities - almost every year - landlords were cheated, employers disappointed, children neglected, friends abandoned - or embarrassed or betrayed.

And this continued on until one day, after taking his children to Sunday School for a period of time, after witnessing the faith of others and what it did for them, he accepted Jesus into his life. He asked God to take control, to guide his actions and save him from his sins and from the power of sin. And then things changed; debts still had to be paid, amends still had to be made, mistakes still occurred. But the inner man - the man that God made - was set free to grow and mature. No more booze, a lot more prayer. And the love and kindness of the man that could be glimpsed before - in the moments of sobriety - became apparent to all - for days, weeks, and finally years on end. The children who were still living at home stopped fearing what would happen next - they began to look forward to being with their father - they began to develop their own faith in God - a faith that still guides them to this day. This man, this father, this husband, experience a change in control - he went from being in the control of the devil to being in the control of God, and the result was the renewal of his inner nature, and in the end, when his earthly tent was destroyed, the result was a building from God - a house not made with hands - eternal in the heavens.

46. The Name Identifies

Illustration

Editor James S. Hewett

Several centuries before Christ, Alexander the Great came out of Macedonia and Greece to conquer the Mediterranean world. He didn't know it, but God was using him to prepare the way for the coming of the Messiah-for it was as a result of Alexander's conquests that Greek was established as the common language of the Grecian and later even Roman Empire. On one of his campaigns, Alexander received a message that one of his soldiers had been continually, and seriously, misbehaving and thereby shedding a bad light on the character of all the Greek troops. And what made it even worse was that this soldier's name was also Alexander. When the commander learned this, he sent word that he wanted to talk to the errant soldier in person. When the young man arrived at the tent of Alexander the Great, the commander asked him, "What is your name?" The reply came back, “Alexander, sir." The commander looked him straight in the eye and said forcefully, "Soldier, either change your behavior or change your name." This story has a lesson for each of us. When we call ourselves Christians, we are identifying with Jesus Christ. When we wear a cross, or ICHTHUS, or put Christian stickers on our cars, we are being a witness for Him. We are being identified with the name of Christ. Is your behavior compatible with that name and with the symbol that shows that you are a Christian?

47. The Stony Road

Illustration

Owen Bourgaize

David Livingstone went to darkest Africa as a lone missionary. After some time his missions committee wrote to him saying, “Some people would like to join you. What’s the easiest road to get where you are?”

He replied, “If they’re looking for the easiest road, tell them to stay in England. I want people who will come, even if there’s no road at all!”

Sometimes the pathway of the Christian life appears to change from a smooth-surfaced road to a stony track or peter out altogether.

48. God's Unchanging Plan

Illustration

James Packer

Repenting means revising one's judgment and changing one's plan of action. God never does this; he never needs to, for his plans are made on the basis of a complete knowledge and control which extends to all things past, present, and future, so that there can be no sudden emergencies or unlooked-for developments to take him by surprise. "The counsel of the Lord stands for ever, the thoughts of his heart to all generations" (Ps. 33:11). What he does in time, he planned from eternity. And all that he planned in eternity, he carries out in time. And all that he has in his Word committed himself to do, will infallibly be done. Thus we read of the "unchangeable character of his purpose" to bring believers into full enjoyment of their promised inheritance, and of the immutable oath by which he confirmed his counsel to Abraham, the archetypal believer, both for Abraham's own assurance and also for others (Heb. 6:17-19). So it is with all God's announced intentions. They do not change. No part of his eternal plan changes.

It is true that there is a group of texts (Gen. 6:6-8; 1 Sam. 15:11; 2 Sam. 24:16; Joel 2:13-14; Jon. 3:10) which speak of God as repenting. The reference in each case is to a reversal of God's previous treatment of particular men, consequent upon their reaction to that treatment. But there is no suggestion that this reaction was not foreseen, or that it took God by surprise, and was not provided for in his eternal plan. No change in his eternal purpose is implied when he begins to deal with a person in a new way.

49. Christmas Turns Everything Upside Down

Illustration

Ian Chapman

A preacher tells of the time when a woman, her arms filled with Christmas presents, came out of a department store and bumped right into him. It was a good, solid bump, and all of her parcels dropped on the sidewalk. As he bent down to help her pick them up, she said, more to herself than anyone else, "Oh, I hate Christmas. It turns everything upside down." And so it does. Christmas turns the world topsy-turvy because it is centered in a baby, and babies change everything! Just watch a doting grandmother or grandfather and you'll see how life is changed!

The Christ child is no exception. This child will change the world! This child is God's son, the one foretold by the prophets. As the gospel writer put it: "In the beginning was the Word and the Word was with God and the Word was God."

50. Basic Vision

Illustration

John Powell

If I think of you as a friend and collaborator, my emotions on meeting you will be warm and positive. If I see you as an enemy and competitor, my emotions will be just the opposite. You will remember the little verse:

Two men looked out from prison bars.
One saw mud, one saw stars.

In the pursuit of the fullness of human life, everything depends on this frame of reference, this habitual outlook, this basic vision that I have of myself, others, life, the world, and God: What we see is what we get.

Consequently, if you or I are to change, to grow into persons who are more fully human and more fully alive, we shall certainly have to become aware of our vision and patiently work at redressing its imbalances and eliminating its distortions. All real and permanent growth must begin here. A shy person can be coaxed into assuming an air of confidence, but it will only be a mask-one mask replacing another. There can be no real change, no real growth in any of us until and unless our basic perception of reality, or vision, is changed.

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