Sermon and Worship Resources

Acts 8:9-25 · Simon the Sorcerer

9 Now for some time a man named Simon had practiced sorcery in the city and amazed all the people of Samaria. He boasted that he was someone great, 10 and all the people, both high and low, gave him their attention and exclaimed, "This man is the divine power known as the Great Power." 11 They followed him because he had amazed them for a long time with his magic. 12 But when they believed Philip as he preached the good news of the kingdom of God and the name of Jesus Christ, they were baptized, both men and women. 13 Simon himself believed and was baptized. And he followed Philip everywhere, astonished by the great signs and miracles he saw.

14 When the apostles in Jerusalem heard that Samaria had accepted the word of God, they sent Peter and John to them. 15 When they arrived, they prayed for them that they might receive the Holy Spirit, 16 because the Holy Spirit had not yet come upon any of them; they had simply been baptized into the name of the Lord Jesus. 17 Then Peter and John placed their hands on them, and they received the Holy Spirit.

18 When Simon saw that the Spirit was given at the laying on of the apostles' hands, he offered them money 19 and said, "Give me also this ability so that everyone on whom I lay my hands may receive the Holy Spirit."

20 Peter answered: "May your money perish with you, because you thought you could buy the gift of God with money! 21 You have no part or share in this ministry, because your heart is not right before God. 22 Repent of this wickedness and pray to the Lord. Perhaps he will forgive you for having such a thought in your heart. 23 For I see that you are full of bitterness and captive to sin."

24 Then Simon answered, "Pray to the Lord for me so that nothing you have said may happen to me."

25 When they had testified and proclaimed the word of the Lord, Peter and John returned to Jerusalem, preaching the gospel in many Samaritan villages.

The Holy Spirit Brings Everyone To The Party

Acts 8:14-17

Sermon
by Mary Austin

On this Sunday after Epiphany, we celebrate Jesus’ baptism, and the gift of the Holy Spirit that comes to him that day. The reading for today looks at the same gift — the coming of the Holy Spirit — to a community of believers.

Listen for God speaking:

Now when the apostles at Jerusalem heard that Samaria had accepted the word of God, they sent Peter and John to them. The two went down and prayed for them that they might receive the Holy Spirit (for as yet the Spirit had not come upon any of them; they had only been baptized in the name of the Lord Jesus). Then Peter and John laid their hands on them, and they received the Holy Spirit. (Acts 8:14-17)

One of the things I love in life is the advice column. It comes in a lot of forms, from the original — Dear Abby — to lots of modern, sassier forms. If you need advice on anything in the world, you can write to Dear Amy, who is Dear Abby’s successor, or Dear Prudence, or even get on the Dear Sugars podcast. I love to read the question, or listen to it, and think about what I might suggest, and then to hear the wise answer that comes. I love to hear what the experts think of that I miss, or see where I disagree with their advice.

Today’s scripture reads like a request for advice. The new believers need help from people more established in faith. We can imagine these new converts in Samaria writing to the established church in Jerusalem for advice, when they find something lacking in their new faith.

Dear Peter and the faithful in Jerusalem:

We have heard about your faith, and the amazing gift of the Holy Spirit that came upon all of you at Pentecost. We all know the story of Pentecost, and how you waited in Jerusalem, just the way Jesus told you to, for the blessing of the Holy Spirit. Then on Pentecost, the Spirit came in a way that you couldn’t miss. A rush of wind. Tongues of fire. The ability to speak so all those travelers in Jerusalem heard you in their own languages.

We have been baptized, but we haven’t experienced anything like that. Is it possible that the Holy Spirit hasn’t come to us yet? Are we doing something wrong? Is there something wrong with our faith? Should we do something different to get the Holy Spirit to come?

Sincerely,

Baptized but Spiritless in Samaria

Somehow, Peter and the crew in Jerusalem learned that there were people who wanted to follow the way of Christ. They have been baptized, but these new believers are lacking the fire and energy and mystery that the Spirit brings. Peter and John decide to head out to help them with this problem.

The Samaritan people have come to faith in Jesus through Philip, who is out on a road trip, preaching and teaching people about Jesus. The book of Acts (Acts 8:5-13) tells us that it starts out this way:

Philip went down to the city of Samaria and proclaimed the Messiah to them. The crowds with one accord listened eagerly to what was said by Philip, hearing and seeing the signs that he did, for unclean spirits, crying with loud shrieks, came out of many who were possessed; and many others who were paralyzed or lame were cured. So there was great joy in that city…But when they believed Philip, who was proclaiming the good news about the kingdom of God and the name of Jesus Christ, they were baptized, both men and women.

You remember the Samaritans.

Those were the people the Jews hated. The two groups were close cousins, different branches that grew out of the same Jewish faith and went in different directions. Over the years, hatred grew up between them. Each group looked down on the other, and the two groups went in different directions in their faith.

You remember that Jesus traveling around in Gentile territory was shocking to people. People wondered how Jesus could be a learned rabbi and not know how awful these people were. The story of the Good Samaritan was upsetting to people because no one believed a Samaritan could be good. When Jesus met the woman at the well in Samaria, the disciples wondered why he was even talking to her. Jesus himself told a Samaritan woman, who asked for her daughter to be healed, that it was not fair to take the children’s food and throw it to the dogs.

There’s a lot of history — and a lot of hatred — in that.

Now these people have come to faith in Jesus.

Peter and John headed out to check it out. Maybe they’re amazed…or thrilled…or suspicious. The story doesn’t say. Whatever they talked about, whatever worries they had as they traveled, whatever they thought while they were on the way, by the time they got there, Peter and John were ready. They prayed for those new believers that they would receive the Holy Spirit — the same gift given to Jesus at his own baptism. The Spirit continued to move into these new believers, in the same way that it came to Jesus, and to Peter and John, and to the other followers of Jesus.

This gift, given to Jesus in the Jordan River, continued to move among the followers of Jesus. It continues to live in each of us, and in our community when we gather.

The story of the early church is a story of conversions. Someone unlikely is converted into faith: a eunuch, a Samaritan, a Roman soldier. But the conversion always goes both ways. The follower of Jesus learns something from the other person, too. Here Peter and John are moved out of their traditional hatred for the Samaritans, moved to pray for them, moved to rejoice when the Holy Spirit came.

Perhaps you heard the story last year about the American soldier from World War Two who was determined to return a flag to Japan.

Japanese soldiers in World War Two carried flags called “good luck flags.” Friends and family signed the white spaces of the flags, and then gave the flag to a soldier who was leaving for war. The soldier carried the personalized flag as a precious memento of home. In the Battle of Saipan, then-Marine Marvin Strombo got separated from his unit, and found himself behind enemy lines. He saw the flag and took it from the body a Japanese soldier who had been killed in the battle. The flag came home with him after the war. These flags were prized keepsakes among American soldiers in the dramatic, difficult days of World War Two.

Strombo said he felt bad taking the flag originally, and was determined to return it. According to NPR, “Strombo had long desired to return [the flag]…It wasn’t until he visited a Japanese culture class at the University of Montana last year that Strombo learned what the Japanese writing on the flag was and what the flags meant to the families of the fallen” (NPR.org).

Now in his nineties, Marvin Strombo didn’t know how much time he would have, so he contacted the Obon Society. The Obon Society has a mission of promoting peace by returning flags and personal artifacts to Japan. As the Greatest Generation comes to the end of their lives, there is a lot of memorabilia that former soldiers, or their families, want to see returned (ObonSociety.org).

Reading the calligraphy on the flag, the Obon Society narrowed the search down to a region, and then a village, and then a family. They determined that the flag belonged to Lance Corporal Yasue. Yasue had left home in 1943, died in battle, and his remains were never repatriated. His family received a coffin full of stones.

Strombo traveled to the small village in Japan where Yasue’s family still lived, and presented the flag to Yasue’s younger brother, now 89 and still working the family farm. Yasue’s family was grateful to receive the flag as a remembrance of the brother who never returned home. At that moment, Marvin Strombo and the Yasue family weren’t enemies divided by war, but people who shared a common experience of pain and loss.

The gift of the Holy Spirit does the same thing.

It leaps across every dividing line we can think of. It heals old divisions, and brings peace to old hurts. It reveals that we are all equal in God’s sight. It makes the Samaritan believers as good as the Jewish believers. It makes people who come later just as good as the people who start out in faith. It draws us all toward Jesus, and erases the lines we draw between ourselves.

The Holy Spirit enfolds us all into God’s plans.

It brings us all into God’s community. The Holy Spirit links us back to Jesus and his baptism, and it moves us to follow him into the work God has for us to do.

May we be watching for signs of the Spirit, and go where it leads us, following Jesus. In his name, Amen.

Prayer:

God of mysterious grace, we thank you for the gift of your Holy Spirit. We praise you that you continue to touch us with your Spirit, knocking down our walls, giving energy to our faith, leading us toward you. We pray that you would nurture the gift of the Spirit within us and within all people, breaking down all that divides us. Make our faith greater than all of the world’s obstacles, we pray. In your holy name, Amen.

CSS Publishing Company, Inc., Meeting God at the mall: Cycle C sermons based on second lessons for Advent, Christmas, and Epiphany, by Mary Austin

Overview and Insights · Philip the Evangelist (8:4–40)

The church’s witness in all Judea and Samaria begins in 8:4. Philip, another one of the seven appointed in Acts 6:1–7, goes to a town in Samaria and proclaims Christ, casts out demons, and heals the sick, bringing great joy to the people (8:4–8). Many people believe and are baptized, including Simon the magician who had quite a following in the city (8:9–13). When the apostles in Jerusalem hear Samaria has accepted the Word of God, they send Peter and John to investigate (8:14). When they arrive, they pray for them that they might receive the Holy Spirit (8:15–17). As the gospel moves across racial boundaries (Jews, Samaritans, gentiles),…

The Baker Bible Handbook by , Baker Publishing Group, 2016

Acts 8:9-25 · Simon the Sorcerer

24 Then Simon answered, "Pray to the Lord for me so that nothing you have said may happen to me."

25 When they had testified and proclaimed the word of the Lord, Peter and John returned to Jerusalem, preaching the gospel in many Samaritan villages.

Commentary · Simon the Sorcerer

Embedded within this narrative is the portrayal of Simon, the one who opposes the word. While Philip proclaims “the Messiah” (8:5), this Simon claims to be “someone great” (8:9). The appellation applied to him, “the Great Power” (8:10), may indicate that he is worshiped as a god, especially when the “Great Power” could be a Samaritan name for the God of Israel. The eventual acceptance of the word by the Samaritans (8:12) and by Simon himself (8:13) shows that “the name of Jesus Christ” is superior to other claims to divinity. After his apparent conversion, Simon continues his attempts to gain possession of the divine power by offering money to the apostles (8:18–19). The expression “full of bitterness” (literally “gall of bitterness,” 8:23) evokes the anti-idol language of Deuteronomy 29:18, and “captive to sin” alludes to Isaiah 58:6, a verse that has already appeared in the narrative (Luke 4:18; cf. Acts 10:38). The contrast between Jesus, who releases the chain of wickedness, and Simon, who is condemned to such chains, cannot be missed.

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

8:9–11 Among the crowds that “paid close attention to what Philip said” (v. 6) was one Simon, a Magus (see notes). He practiced the charms and incantations of the East and by these means had held the Samaritans in his thrall for a long time (v. 11). They called him the Great Power (v. 10), apparently at his own suggestion (v. 9). From the New Testament, as indeed from later sources relating to the Samaritans in particular, we learn that “power” was a name given to any angelic or divine being (cf., e.g., Rom. 8:38; Eph. 1:21; 3:10) and sometimes even to God himself (Mark 14:62). In the light of this, it would appear that the Samaritans believed Simon to be the incarnation of some such being. Little wonder then that they gave him their attention (v. 10), though with gentle irony Luke uses the same expression here as in verse 6 to describe the attention that they now gave to Philip.

8:12–13 Philip’s preaching here is described as being about the good news of the kingdom of God, which now, of course, revolved about the person and work of Jesus Christ (v. 12; see disc. on 1:3 and notes and the disc. on 19:8). The result of this preaching was that many Samaritans believed Philip, that is, they gave credence to what he said and so believed in Jesus as the Messiah. On this basis they were baptized, both men and women (v. 12; see disc. on 1:14). For reasons of his own, which soon become clear, Simon Magus also professed faith and was baptized, after which he followed Philip everywhere (“he paid close attention,” see disc. on 2:42), being astounded at the great signs and miracles (lit. “powers”) that he saw being done (v. 13; see note on 2:22). This is perhaps another touch of Lukan irony, for Simon was supposed to be “the Great Power” and for a long time had astounded others (vv. 9–11). It was the power, not the holiness, of the new faith that impressed him (v. 23).

8:14–17 When news reached Jerusalem that the people of Samaria had accepted the word of God (v. 14; the reference is a general one to the region), the apostles sent Peter and John to them. The fact that they were sent by the whole group acting as a collegiate body shows that no one leader had as yet emerged (see disc. on 9:27 and notes on 11:30 and 12:17). But why were Peter and John sent at all? Before attempting to answer this question, we should first observe the expressions that are used of these Samaritans: they “paid close attention to what (Philip) said” (v. 6); “they believed Philip as he preached the good news” (v. 12); they accepted the word of God (v. 14); they were baptized into the name of the Lord Jesus (v. 17), where the Greek preposition eis expresses the thought of commitment to the one in whose name the rite was administered (see note on 2:38 and the disc. on 14:23 and 19:5); and finally, as a result of all this, “there was great joy in that city” (v. 8). There is no hint of any deficiency in their faith. Certainly Philip recognized none, else he would not have baptized them. Nor did Peter and John find anything lacking, for as far as we know, they preached nothing more to them before laying hands upon them (but cf. v. 25). It is hard to believe, then, that the Spirit’s work of regeneration had not been done in their lives. And yet the apostles prayed that these Samaritans might receive the Holy Spirit, because the Holy Spirit had not yet come upon any of them (vv. 15, 16). How does this fit with the teaching elsewhere that Christians are, without exception, both born of the Spirit and endowed with the Spirit at new birth (see notes on 2:4 and 38)? A clue may be found in Luke’s use of the phrase Holy Spirit without the definite article (so the Greek in vv. 15, 17, 19). The anarthrous (without the article) form often seems to place greater emphasis on the Spirit’s activity than on his person; what may have been lacking in Samaria was the outward manifestation of that activity in the more evident gifts of the Spirit (cf. 10:46; 19:6). The reference in verse 18 to Simon’s seeing something when the Spirit was given may bear this out, as also the verb “to come (lit., fall) upon” (v. 16), which in 10:44 and 11:15 is used of the Spirit’s coming in a way that was marked by outward signs. We hasten to add, however, that this is not always the way of his coming, as 1 Corinthians 12:29f. makes abundantly clear.

But still the question remains, Why were the apostles sent? There is no indication that the laying on of hands, much less of apostolic hands, was a necessary or even normal part of Christian initiation. Nor was it unusual for a period of time to elapse between baptism and the reception (experience) of the Spirit (cf. 9:17f.; 10:44; 1 Cor. 12:13). Nor have we any reason to think that the gift of the Spirit was administered exclusively by the apostles—or anyone else, for that matter. In fact, a careful examination of Acts shows that the pattern of conversion and initiation varies in every case for which we have details, the only common element being the presence of faith in Jesus marked by the outward sign of that faith, namely, baptism into / in / upon his name. Arising out of this, two observations must be made: First, no satisfactory answer to the question can be given that ignores the peculiar social and historical factors that obtained in this situation. The Samaritans needed to be shown that they were fully incorporated into the Christian community. Without a clear connecting link between the church in Samaria and that in Jerusalem, the schism that had for so long plagued Jewish-Samaritan relations might well have been carried over into the church. There could easily have been Jewish Christians who would “not associate with” Samaritan Christians (cf. John 4:9) had not something like this united the work of Philip with that of the Jerusalem apostles. Second, whatever explanation is given, it would be a mistake to treat this incident as establishing the normal pattern for all admissions into the church.

8:18–19 When Simon saw what had happened, he betrayed the motive for his own apparent conversion. He, too, wanted the power that he had first seen in Philip and now saw at work in the ministry of the apostles. Thinking that it could be bought, he offered … money to Peter and John (v. 18; cf. 2 Kings 5:20ff.). In the manner of the time Simon had probably bought other secrets from masters of magic (cf. 19:19) and no doubt thought that he was about to do so again and by this means restore and even enhance his former reputation.

8:20–23 But Peter soon put him right, and in unmistakable terms (cf. 5:3, 4, 9). He declared in effect that Simon was an unregenerate reprobate and wished that his money and he might go to hell. Was he thinking of Judas when he said this? That Simon had thought to obtain God’s gift in this way and to administer it to all and sundry without reference to faith or repentance shows how little he understood either of God or of his gifts. The thought had come from a heart not right before God (v. 21; the phrase is taken from Ps. 78:37; cf. 13:10). Despite his baptism and profession of faith, Simon had “no part or share in the message” (v. 21, so the Greek), that is, he had not entered into the meaning of baptism and had neither truly confessed Jesus as Lord nor received his salvation. Moreover, when Peter told him to repent and to pray for forgiveness, the form of the Greek expresses doubt that he would, so far did he seem to be from God. Verse 23 reads literally, “For I see that you are for a gall of bitterness and a chain of sin.” The second half of this statement is reminiscent of Isaiah 58:6; the first half is derived from Deuteronomy 29:18. In the latter, any turning away from God is described as “a root … that produces … bitter poison.” The precise sense in which Peter applied this to Simon depends on our interpretation of the Greek preposition eis. It is generally taken as equivalent to en, “in,” meaning that Simon was in this condition, that he was “a bitter and poisonous plant” and a captive to sin. But the preposition has been understood as equivalent to hōs “as,” denoting the evil function that Simon would fulfill in the church if he continued as he was. This is the sense of the similar expression in Hebrews 12:15.

8:24 The intention of Simon’s final request to Peter and John is not certain. It may express genuine repentance. Certainly there is no further condemnation of him, and the request for prayer on his behalf does not rule out the possibility that he also prayed for himself. Nor must we allow the later stories of Simon as the arch-heretic to color our interpretation. But for all that, the suspicion remains that he was more concerned to escape punishment than he was to turn to the Lord (cf. 1 Sam. 24:16; 26:21).

8:25 The story ends with a summary statement from which we learn that the apostles gave further instruction to the believers (for the verb “to give testimony” see disc. on 2:40) after which they started out on their return journey, preaching as they entered a number of Samaritan villages. Philip may have accompanied them, since this gives better sense to verse 26. Thus, the work among the Samaritans ends as a joint venture between Hellenists and Hebrews. Philip’s return to Jerusalem (if that is what it was) may have been after the Pauline persecution had abated (9:31). There is no strict chronology in this part of Acts.

Additional Notes

8:9 A man named Simon had practiced sorcery in the city and amazed all the people of Samaria: There is no need to doubt that Simon was a historical figure, though we must dismiss much of the legend that has attached itself to his name. Luke describes him as a magus, or rather as practicing the lore of the magi. Strictly speaking, the magi were the priestly caste of Persia, and since the religion of Persia was Zoroastrianism, they were therefore Zoroastrian priests. Strabo (Geography 15.727 and 733) and Plutarch (On Isis and Osiris 46) were familiar with them in the Mediterranean area, and they appear in the New Testament in Matt. 2:1–12; Acts 8:9–24; 13:6–11. Josephus, Antiquities 20.141–144, tells of a magus of Cyprus named Atomos, who was attached to the court of Felix at Caesarea. The magi of Acts and Josephus were Jews or Samaritans. This makes it clear that the term was by no means confined to Persians but had come to indicate a “profession.” In this sense Philo speaks highly of the magi for their research into the facts of nature (the “true magic,” he calls it; see Every Good Man Is Free 74 and On the Special Laws 100). A similar appreciation of the magi is found in Cicero (De Divinatione 1.91). But not all magi enjoyed (or deserved) this good reputation. The term “magus” was also applied to adepts of magic of various kinds. Philo refers to these as “charlatan mendicants and parasites” (Special Laws 3.101; cf. also Juvenal Satires 6.562; 14.248; Horace Satires 1.2.1). Simon seems to have belonged to this second category. Ramsay describes the magi (esp. the lower sort who appealed to the widespread superstition of the ancient world) as the strongest influence that existed in that world and one that must either destroy or be destroyed by Christianity (Paul, p. 79).

8:10 The divine power (lit., “the power of God”) known as the Great Power: The qualification, “of God,” was probably added by Luke for the benefit of his readers. As far as the Samaritans were concerned, the word power on its own would have suggested the supernatural, if not the divine. In the second phrase the word great seems superfluous unless megalē is not the Greek adjective but the transliteration of a Samaritan expression meaning “revealing.” Simon may have given himself out to be “the Revealing Power.”

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

Dictionary

Direct Matches

Bond

A bond typically represents a close relationship in Scripture. It can carry positive or negative connotations, as do related words such as “bondage.” In the sense of “chains,” bonds literally hold a slave to the master or a prisoner to the jail. God’s exiled people are likewise said to be held in bonds, from which he will rescue them (Jer. 30:8). Spiritually speaking, “bond” may describe the firm covenant relationship between God and his people (Jer. 2:20; 5:5; Ezek. 20:37). In the new covenant, believers are freed from bondage to sin and become Christ’s bondspeople (Rom. 6:16 22). This relationship with Christ in turn joins Christians to one another; in Ephesians this unity is called “the bond of peace” (4:3).

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).

Forgive

Biblically speaking, to forgive is less about changing feelings (emotions) and more about an actual restoration of a relationship. It is about making a wrong right, a process that usually is both costly and painful. To capture the biblical sense, the English word “pardon” may prove more helpful.

Forgiveness expresses the character of the merciful God, who eagerly pardons sinners who confess their sins, repent of their transgressions, and express this through proper actions. Forgiveness is never a matter of a human right; it is exclusively a gracious expression of God’s loving care. Human need for forgiveness stems from actions arising from their fallen nature. These actions (or nonactions), whether done deliberately or coincidentally, destroy people’s relationship with God and can be restored only by God’s forgiving mercy (Eph. 2:1).

Under the Mosaic covenant, sin placed offenders under God’s wrath among the ungodly. Rescue from this fate could be obtained by God’s forgiveness alone, which was attained through repentance and sacrifice. Although sacrifice was necessary to express true repentance, it is a mistake to consider it a payment that could purchase God’s forgiveness (1 Sam. 15:22; Prov. 21:3; Eccles. 5:1; Hos. 6:6). The forgiveness of God remains his free, undeserved gift.

Although the sacrificial system is done away with, or rather completed, through Christ (Heb. 10:12), NT teaching continues to recognize conditions for forgiveness. Since forgiveness restores relationship, the offender remains involved and must desire the restoration (Luke 13:3; 24:47; Acts 2:38). God does not grant his forgiveness without consideration of the offending party.

Jesus expresses this most clearly in the parable of the prodigal son (Luke 15:11 24). The son rebels against his father, squanders his wealth, and violates their relationship. The gracious and loving father remains willing to restore the relationship, but the reunion does not occur until the prodigal replaces rebellion with repentance; then, before he can even utter his sorrow, the eager father welcomes him back to a restored relationship. God remains free to forgive or not forgive, but, because of God’s nature and mercy, sinners can rest assured of God’s relationship-restoring forgiveness when they seek it in repentance. The forgiveness that God grants is full and restores things to an “as before” situation (cf. Ps. 103:12; Jer. 31:34), a point that the older son in the parable (Luke 15:25–32), who exemplifies religious self-righteousness, did not comprehend.

Good News

The English word “gospel” translates the Greek word euangelion, which is very important in the NT, being used seventy-six times. The word euangelion (eu = “good,” angelion = “announcement”), in its contemporary use in the Hellenistic world, was not the title of a book but rather a declaration of good news. Euangelion was used in the Roman Empire with reference to significant events in the life of the emperor, who was thought of as a savior with divine status. These events included declarations at the time of his birth, his coming of age, and his accession to the throne. The NT usage of the term can also be traced to the OT (e.g., Isa. 40:9; 52:7; 61:1), which looked forward to the coming of the Messiah, who would bring a time of salvation. This good news, which is declared in the NT, is that Jesus has fulfilled God’s promises to Israel, and now the way of salvation is open to all.

Heart

Physiologically, the heart is an organ in the body, and in the Bible it is also used in a number of metaphors.

Metaphorically, the heart refers to the mind, the will, the seat of emotions, or even the whole person. It also refers to the center of something or its inner part. These metaphors come from the heart’s importance and location.

Mind. The heart refers to the mind, but not the brain, and in these cases does not involve human physiology. It is a metaphor, and while the neurophysiology of the heart may be interesting in its own right, it has no bearing on this use of language. Deuteronomy 6:5 issues the command to love God with all one’s heart, soul, and strength. When the command is repeated in the Gospels, it occurs in three variations (Matt. 22:37; Mark 12:30; Luke 10:27). Common to all three is the addition of the word “mind.” The Gospel writers want to be sure that the audience hears Jesus adding “mind,” but this addition is based on the fact that the meaning of the Hebrew word for “heart” includes the mind.

The mental activities of the metaphorical heart are abundant. The heart is where a person thinks (Gen. 6:5; Deut. 7:17; 1 Chron. 29:18; Rev. 18:7), where a person comprehends and has understanding (1 Kings 3:9; Job 17:4; Ps. 49:3; Prov. 14:13; Matt. 13:15). The heart makes plans and has intentions (Gen. 6:5; 8:21; Prov. 20:5; 1 Chron. 29:18; Jer. 23:20). One believes with the heart (Luke 24:25; Acts 8:37; Rom. 10:9). The heart is the site of wisdom, discernment, and skill (Exod. 35:34; 36:2; 1 Kings 3:9; 10:24). The heart is the place of memory (Deut. 4:9; Ps. 119:11). The heart plays the role of conscience (2 Sam. 24:10; 1 John 3:20 21).

It is often worth the effort to substitute “mind” for “heart” when reading the Bible in order to grasp the mental dimension. For example, after telling the Israelites to love God with all their heart, Moses says, “These commandments that I give you today are to be upon your hearts” (Deut. 6:6). Reading it instead as “be on your mind” changes our perspective, and in this case the idiom “on your mind” is clearer and more accurate. The following verses instruct parents to talk to their children throughout the day about God’s words. In order for parents to do this, God’s requirements and deeds need to be constantly on their minds, out of their love for him. Similarly, love for God and loyalty are expressed by meditation on and determination to obey his law (Ps. 119:11, 112). The law is not merely a list of rules; it is also a repository of a worldview in which the Lord is the only God. To live consistently with this truth requires careful, reflective thought.

Emotions and attitude. The heart, as the seat of emotion, is associated with a number of feelings and sentiments, such as gladness (Exod. 4:14; Acts 2:26), hatred (Lev. 19:17), pride (Deut. 8:14), resentment (Deut. 15:10), dread (Deut. 28:67), sympathy (Judg. 5:9), love (Judg. 16:15), sadness (1 Sam. 1:8; John 16:6), and jealousy and ambition (James 3:14). The heart is also the frame of reference for attitudes such as willingness, courage, and desire.

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).

Iniquity

Sin enters the biblical story in Gen. 3. Despite God’s commandment to the contrary (2:16 17), Eve ate from the tree of the knowledge of good and evil at the prompting of the serpent. When Adam joined Eve in eating the fruit, their rebellion was complete. They attempted to cover their guilt and shame, but the fig leaves were inadequate. God confronted them and was unimpressed with their attempts to shift the blame. Judgment fell heavily on the serpent, Eve, and Adam; even creation itself was affected (3:17–18).

In the midst of judgment, God made it clear in two specific ways that sin did not have the last word. First, God cryptically promised to put hostility between the offspring of the serpent and that of the woman (Gen. 3:15). Although the serpent would inflict a severe blow upon the offspring of the woman, the offspring of the woman would defeat the serpent. Second, God replaced the inadequate covering of the fig leaves with animal skins (3:21). The implication is that the death of the animal functioned as a substitute for Adam and Eve, covering their sin.

In one sense, the rest of the OT hangs on this question: How will a holy God satisfy his wrath against human sin and restore his relationship with human beings without compromising his justice? The short answer is: through Abraham and his offspring (Gen. 12:1–3), who eventually multiplied into the nation of Israel. After God redeemed them from their slavery in Egypt (Exod. 1–15), he brought them to Sinai to make a covenant with them that was predicated on obedience (19:5–6). A central component of this covenant was the sacrificial system (e.g., Lev. 1–7), which God provided as a means of dealing with sin. In addition to the regular sacrifices made for sin throughout the year, God set apart one day a year to atone for Israel’s sins (Lev. 16). On this Day of Atonement the high priest took the blood of a goat into the holy of holies and sprinkled it on the mercy seat as a sin offering. Afterward he took a second goat and confessed “all the iniquities of the people of Israel, and all their transgressions, all their sins, putting them on the head of the goat, and sending it away into the wilderness. . . . The goat shall bear on itself all their iniquities to a barren region; and the goat shall be set free in the wilderness” (Lev. 16:21–22 NRSV). In order for the holy God to dwell with sinful people, extensive provisions had to be made to enable fellowship.

During the next four hundred years of prophetic silence, the longing for God to finally put away the sins of his people grew. At last, when the conception and birth of Jesus were announced, it was revealed that he would “save his people from their sins” (Matt. 1:21). In the days before the public ministry of Jesus, John the Baptist prepared the way for him by “preaching a baptism of repentance for the forgiveness of sins” (Luke 3:3). Whereas both Adam and Israel were disobedient sons of God, Jesus proved to be the obedient Son by his faithfulness to God in the face of temptation (Matt. 2:13–15; 4:1–11; 26:36–46; Luke 3:23–4:13; Rom. 5:12–21; Phil. 2:8; Heb. 5:8–10). He was also the Suffering Servant who gave his life as a ransom for many (Mark 10:45; cf. Isa. 52:13–53:12). On the cross Jesus experienced the wrath of God that God’s people rightly deserved for their sin. With his justice fully satisfied, God was free to forgive and justify all who are identified with Christ by faith (Rom. 3:21–26). What neither the law nor the blood of bulls and goats could do, Jesus Christ did with his own blood (Rom. 8:3–4; Heb. 9:1–10:18).

After his resurrection and ascension, Jesus’ followers began proclaiming the “good news” (gospel) of what Jesus did and calling to people, “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins” (Acts 2:38). As people began to experience God’s forgiveness, they were so transformed that they forgave those who sinned against them (Matt. 6:12; 18:15–20; Col. 3:13). Although believers continue to struggle with sin in this life (Rom. 8:12–13; Gal. 5:16–25), sin is no longer master over them (Rom. 6:1–23). The Holy Spirit empowers them to fight sin as they long for the new heaven and earth, where there will be no sin, no death, and no curse (Rom. 8:12–30; Rev. 21–22).

As even this very brief survey of the biblical story line from Genesis to Revelation shows, sin is a fundamental aspect of the Bible’s plot. Sin generates the conflict that drives the biblical narrative; it is the fundamental “problem” that must be solved in order for God’s purposes in creation to be completed.

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.

Kingdom

A kingdom signifies the reality and extent of a king’s dominion or rule (Gen. 10:10; 20:9; Num. 32:33; 2 Kings 20:13; Esther 1:22). Some kingdoms were relatively small; others were concerted attempts to gain the whole world.

A kingdom presupposes monarchy, rule by an individual, human authority. Although kings only have as much authority as their armies and the general populace allow, they nevertheless exercise an almost absolute power, which invites either profound humility or hubris. Royal arrogance, unfortunately, is the primary motif characterizing kings in the Bible (e.g., Dan. 3).

God originally intended Israel to be governed as a theocracy, ruled by the one, true, living God (but see Gen. 17:6; Deut. 17:14 20). Israel was to be a “kingdom of priests” (Exod. 19:6), but the people demanded a king (1 Sam. 8:1–22). However, even when God granted their request, God remained King over the king and even retained ownership of the land (Lev. 25:23, 42, 55). The Israelite king was nothing more than God’s viceroy, with delegated authority. With few exceptions, most of the kings of Israel and Judah were corrupted by authority and wealth and forgot God (1 Sam. 13:13–14; 15:28; Matt. 14:6–11). But God made a covenant with David, so that one of his descendants would become a coregent in a restored theocracy, the kingdom of God (2 Sam. 7:1–29; Pss. 89:3; 132:11). In contrast to David’s more immediate descendants, this coming king would return to Jerusalem humble and mounted on a donkey (Zech. 9:9; cf. Isa. 62:11). The Gospels present Jesus Christ as this king (Matt. 21:1–9 pars.). Those who are likewise humble will inherit the land with him (Matt. 5:5).

Kingdom of God

The kingdom of God is a major theme in the Bible. While the theme is most fully developed in the NT, its origin is the OT, where the emphasis falls on God’s kingship. God is king of Israel (Exod. 15:18; Num. 23:21; Deut. 33:5; Isa. 43:15) and of all the earth (2 Kings 19:15; Pss. 29:10; 99:1 4; Isa. 6:5; Jer. 46:18). Juxtaposed to the concept of God’s present reign as king are references to a day when God will become king over his people (Isa. 24:23; 33:22; 52:7; Zeph. 3:15; Zech. 14:9). This emphasis on God’s kingship continues throughout Judaism and takes on special significance in Jewish apocalypticism and its anticipation of the kingdom of God in the age to come, which abandoned any hope for present history. Only at the end of the age will the kingdom of God come. This idea of God’s kingdom is further developed throughout the NT.

Ministry

In the NT the most common word used for “minister” is diakonos (e.g., 2 Cor. 3:6), and for “ministry,” diakonia (e.g., 1 Cor. 16:15 [NIV: “service”]). These words function as umbrella terms for NT writers to describe the whole range of ministries performed by the church. They can describe either a special ministry performed by an official functionary (1 Cor. 3:5) or one performed by any believer (Rev. 2:19). In the early church, ministry was based not on institutional hierarchies but on services performed (1 Tim. 3:1 13).

The ministry of Jesus. The church’s mind-set flows out of the way in which Jesus understood his ministry. He described his ministry pattern as that of serving (Matt. 20:28; Mark 10:45; John 13:4–17). Thus, he called his disciples to follow a model of leadership in the new community that did not elevate them above others (Matt. 20:20–28; 23:8–12; cf. 1 Pet. 5:3).

Jesus’ ministry provides the paradigm for the ministry of the church. The NT writers describe the threefold ministry of Jesus as preaching, teaching, and healing (Matt. 4:23; 9:35; Mark 1:14, 21–22, 39; Acts 10:36–38). The disciples carried on the earthly ministry of Jesus by the power of the Spirit. They too engaged in preaching, teaching, and healing (Matt. 10:7–8; 28:19–20).

The ministry of the church. The church, because it is the body of Christ, continues these ministry responsibilities. In 1 Pet. 4:10–11 is a summary of the overarching ministries of the church, which include speaking the words of God and serving. As a priesthood of believers (Exod. 19:4–6; 1 Pet. 2:5, 9; Rev. 1:5–6), individual members took responsibility for fulfilling the various tasks of service. Thus, all Christians are called to minister (Rom. 15:27; Philem. 13; 1 Pet. 2:16). Even when a member strayed, it was another believer’s responsibility to confront that wayward person and, if necessary, involve others in the body to help (Matt. 18:15–20).

Although ministry was the responsibility of all believers, there were those with special expertise whom Christ and the church set apart for particular leadership roles (Eph. 4:11–12). Christ set apart Apollos and Paul for special ministries (1 Cor. 3:5; Eph. 3:7). The church called on special functionaries to carry out specific ministries. For example, the early church appointed seven individuals to serve tables (Acts 6:2). They appointed certain ones to carry the relief fund collected for the Jerusalem Christians (2 Cor. 8:19, 23). As special functionaries, Paul, Apollos, Timothy, Titus, the elders, as well as others accepted the responsibility of teaching and preaching and healing for the whole church.

All the ministries of the church, whether performed by believers in general or by some specially appointed functionary, were based on gifts received from God (Rom. 12:1–8; 1 Cor. 12:4–26). God gave individuals the abilities necessary to perform works of service (Acts 20:24; Eph. 4:11; Col. 4:17; 1 Tim. 1:12; 1 Pet. 4:11). The NT, however, makes it clear that when it comes to one’s relationship and spiritual status before God, all Christians are equal. Yet in equality there is diversity of gifts and talents. Paul identifies some gifts given to individuals for special positions: apostles, prophets, evangelists, pastors, and teachers (Eph. 4:11). The description here is of special ministry roles that Christ calls certain individuals to fulfill based on the gifts given to them. The ones fulfilling these roles did not do all the ministry of the church but rather equipped the rest of the body to do ministry (Eph. 4:12–13). No one can boast in the gifts given to him or her because those gifts were given for ministry to others (1 Cor. 4:7). Thus, gifts lead to service, and in turn service results in leadership.

It becomes the responsibility of those who lead to equip others for ministry. When others are equipped for ministry, they in turn minister and edify the whole body (Eph. 4:15–16; 2 Tim. 2:1–2). The goal of all ministry, according to Paul, is to build up a community of believers until all reach maturity in Christ (Rom. 15:15–17; 1 Cor. 3:5–4:5; Eph. 4:12–16; 1 Thess. 2:19–20).

Miracles

Because Scripture sees all things as providentially arranged and sustained by God’s sovereign power at all times (Heb. 1:3), miracles are not aberrations in an otherwise closed and mechanical universe. Nor are miracles raw demonstrations of divinity designed to overcome prejudice or unbelief and to convince people of the existence of God (Mark 8:11 12). Still less are they clever conjuring tricks involving some kind of deception that can be otherwise explained on a purely scientific basis. Rather, God in his infinite wisdom sometimes does unusual and extraordinary things to call attention to himself and his activity. Miracles are divinely ordained acts of God that dramatically alert us to the presence of his glory and power and advance his saving purposes in redemptive history.

In the OT, miracles are not evenly distributed but rather are found in greater number during times of great redemptive significance, such as the exodus and the conquest of Canaan. Miracles were performed also during periods of apostasy, such as in the days of the ninth-century prophets Elijah and Elisha. Common to both of these eras is the powerful demonstration of the superiority of God over pagan deities (Exod. 7–12; 1 Kings 18:20–40).

In the NT, miracles often are acts of compassion, but more significantly they attest the exalted status of Jesus of Nazareth (Acts 2:22) and the saving power of his word (Heb. 2:3–4). In the Synoptic Gospels, they reveal the coming of God’s kingdom and the conquest of Satan’s dominion (Matt. 8:16–17; 12:22–30; Mark 3:27). They point to the person of Jesus as the promised Messiah of OT Scripture (Matt. 4:23; 11:4–6). John shows a preference for the word “signs,” and his Gospel is structured around them (John 20:30–31). According to John, the signs that Jesus performed were such that only the one who stood in a unique relationship to the Father as the Son of God could do them.

Just as entrenched skepticism is injurious to faith, so too is naive credulity, for although signs and wonders witness to God, false prophets also perform them “to deceive, if possible, even the elect” (Matt. 24:24). Christians are to exercise discernment and not be led astray by such impostors (Matt. 7:15–20).

The relationship between miracles and faith is not as straightforward as sometimes supposed. Miracles do not necessarily produce faith, nor does faith necessarily produce miracles. Miracles were intended to bring about the faith that leads to eternal life (John 20:31), but not all who witnessed them believed (John 10:32). Additionally, Jesus regarded a faith that rested only on the miracle itself as precarious (Mark 8:11–13; John 2:23–25; 4:48), though better than no faith at all (John 10:38). Faith that saves must ultimately find its grounding in the person of Jesus as the Son of God.

It is also clear that although Jesus always encouraged faith in those who came to him for help (Mark 9:23), and that he deliberately limited his miraculous powers in the presence of unbelief (Mark 6:5), many of his miracles were performed on those who did not or could not exercise faith (Matt. 12:22; Mark 1:23–28; 5:1–20; Luke 14:1–4).

The fact that Jesus performed miracles was never an issue; rather, his opponents disputed the source of his power (Mark 3:22). Arguments about his identity were to be settled by appeal not to miracles but to the word of God (Matt. 22:41–46).

Peter

Philip

(1) The tetrarch of Iturea and Traconitis, regions northeast of Palestine, at the time when John the Baptist’s public ministry began (Luke 3:1). (2) One of Jesus’ twelve apostles (Matt. 10:3; Mark 3:18; Luke 6:14; John 1:43). Philip, like Andrew and Peter, was from Bethsaida (John 1:44). It was Philip who introduced Nathanael to Jesus (John 1:45 48). John’s Gospel mentions Philip three times subsequent to chapter 1 (6:5–7; 12:20–22; 14:6–10), in the last instance recording Philip’s shortsighted request for Jesus to show the Father to the apostles. (3) One of seven men selected by the Jerusalem church to care for the distribution of food to its widows (Acts 6:1–6). This man, also known as Philip the evangelist (21:8), shared the message of Jesus Christ in a city of Samaria, performing great miracles (8:5–13). Philip later explained the good news of Jesus to an Ethiopian eunuch whom he encountered (8:26–38). After Philip baptized the eunuch, “the Spirit of the Lord suddenly took Philip away” (8:39). Philip then preached in several towns, finally arriving at Caesarea, where he settled (8:40). Years later, Paul stayed in Caesarea with Philip and his four prophesying daughters (21:8–9).

Pray

In the OT there is no language or understanding comparable to modern ways of talking about prayer as conversational or dialogical. Prayer does not involve mutuality. Prayer is something that humans offer to God, and the situation is never reversed; God does not pray to humans. Understanding this preserves the proper distinction between the sovereign God and the praying subject. Therefore, prayers in the OT are reverential. Some OT prayers have extended introductions, such as that found in Neh. 1:5, that seem to pile up names for God. These should be seen as instances not of stiltedness or ostentation, but rather as setting up a kind of “buffer zone” in recognition of the distance between the Creator and the creature. In the NT, compare the same phenomenon in Eph. 1:17.

A presupposition of prayer in the OT is that God hears prayer and may indeed answer and effect the change being requested. Prayer is not primarily about changing the psychological state or the heart of the one praying, but rather about God changing the circumstances of the one praying.

The depiction of prayer in the NT is largely consistent with that of the OT, but there are important developments.

Jesus tells his disciples to address God as “Father” (Matt. 6:9; cf. Rom. 8:15; Gal. 4:6). Prayer to God is now to be made in the name of Jesus (Matt. 18:19 20; John 14:13; 15:16; 16:23–26).

Prayer can also be made to Jesus (John 14:14), and such devotion to him in the early church is evidence of his being regarded as deity. Unlike anything prior in the OT, Jesus tells his followers to pray for their enemies (Matt. 5:44). Jesus and his followers serve as examples (Luke 23:34; Acts 7:60).

The Holy Spirit plays a vital role in prayers. It is by him that we are able to call out, “Abba, Father” (Rom. 8:15; Gal. 4:6). The Spirit himself intercedes for us (Rom. 8:26). Our praying is to be done in the Spirit (Eph. 6:18; Jude 20; possibly 1 Cor. 14:15).

Jesus encourages fervent and even continual or repeated prayer (Luke 18:1–8), but not showy or repetitive prayer (Matt. 6:5–8).

Jesus becomes the model of prayer. He prays before important decisions (Luke 6:12–13) and in connection with significant crisis points (Matt. 14:23; 26:36–44; Luke 3:21; 9:29; John 12:27). He offers prayers that are not answered (Luke 22:41–44) and prayers that are (Heb. 5:7). Even as he tells his disciples to always pray and not give up (Luke 18:1 [which is also the meaning of the sometimes overly literalized “pray without ceasing” in 1 Thess. 5:17 NRSV]), so he himself wrestles in prayer (Luke 22:41–44; Heb. 5:7). He has prayed for his disciples (John 17; Luke 22:32), and even now, in heaven, he still intercedes for us (Heb. 7:25). Indeed, our intercession before God’s throne is valid because his is (Heb. 4:14–16).

Repent

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).

Samaria

Samaria was the capital city of the northern kingdom of Israel. After the fall of Jeroboam I’s dynasty, and the rules of Baasha, Elah, and Zimri, the ruling center of the northern kingdom moved from Tirzah to Samaria during the rule of Omri (r. 882 871 BC), the first king of northern Israel’s third dynasty.

Samaria remained the capital of the northern kingdom of Israel until it fell to the Assyrians under Sargon II in 721 BC, when he deported most of the population to other areas of the Assyrian Empire (2 Kings 17:6). According to Sargon’s annals, he improved the city and populated it with peoples deported from other countries that he had conquered. The report of the fall of Samaria in 2 Kings 17:24 generally agrees with this. The populace of Samaria worshiped its own gods and the God of Israel as well.

Besides being the name of the capital city of the northern kingdom of Israel, “Samaria” was a name for the northern kingdom itself. The northern kingdom was always politically and economically more prosperous than Judah.

In the NT, Samaria is the region between Galilee and Judea through which Jews avoided traveling. By this time, there had been great animosity between the Jews and Samaritans for centuries. Luke lists Samaria as one of the regions to which Jesus’ disciples would be witnesses (Acts 1:8). The archaeological ruins of Samaria lie eight miles northwest of the modern city of Nablus. The town of Sabastia is located there today. See also Samaritans.

Samaritans

The NT mentions the Samaritans. The story of the woman at the well in John 4 depicts Jesus ministering to a Samaritan. We learn in this passage (John 4:9) that Jews like Jesus did not eat or drink from the same vessel as a Samaritan since they believed it would render them ritually unclean (see NET: “For Jews use nothing in common with Samaritans”). One of the chief points of contention between Jews and Samaritans is highlighted in this passage: Samaritans believe that Mount Gerizim is God’s chosen worship site, not Zion. Also alluded to here is the Samaritans’ belief in a “returning one” (Aram. taheb), who will guide the Samaritans to repentance and reestablish proper worship. In John 8:48 Jesus’ opponents level a charge against him, asking him if he is not indeed a Samaritan and possessed by a demon.

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.

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

Bitter

An ambiguous term referring to bitterness or something bitter. The NIV uses “gall” six times to translate three different Hebrew words and one Greek word, although other translations use various other words in these texts. The first of these is merorah, translated in Deut. 32:32 as “bitterness.” In the book of Job it is understood to mean “gall” (16:13 [here meaning “bile”]), “venom” (20:14), and the “liver” (20:25). The second word is ro’sh, which occurs about a dozen times and most often refers to poison or something poisonous (e.g., Ps. 69:21; Lam. 3:19). Some understand this word to refer to hemlock, while others believe it to be opium poppies or some other drug-yielding plant. Although identifications are numerous, perhaps it is best to understand ro’sh as an ambiguous term encompassing almost any drug, lethal or not. Another word sometimes translated as “gall” is la’anah, which frequently means “bitter” or “bitterness” (e.g., Prov. 5:4; Lam. 3:15). This word is also rendered as “wormwood” in some versions. The Greek word cholē functions as the catchall rendering for these Hebrew words. It occurs many times in ancient sources, though only twice in the NT, once as the gall mixed with wine offered to Jesus at his crucifixion (Matt. 27:34; cf. Ps. 69:21), and again as the metaphorical gall that symbolized the “bitterness” of Simon the Magician (Acts 8:23). It is likely that cholē is the word from which the English word “gall” is derived.

Divination and Magic

Divination and magic were fairly common practices throughout the biblical period. Divination was especially prevalent in the ancient Near East during the OT era, but many divination and magic/sorcery practices continued into the NT era throughout the Mediterranean region as well. Divination, which encompasses a wide range of magic-related practices, generally refers to various techniques used to communicate with supernatural entities such as gods and spirits in order to determine the future, ward off evil, or change something for the better. Divination emphasizes obtaining information that would otherwise be unknown to humans. Magic and sorcery, on the other hand, while overlapping to some degree with divination, use curses and spells to influence and affect people, often with the intention of harming one’s enemies, but also to enhance the fortunes of those issuing the spells. Thus, magic and sorcery generally emphasize influencing people or events through supernatural or occult means. However, often the practices overlap and are frequently carried out by the same person. Likewise, especially in the OT and throughout the ancient Near East during the OT era, the terminology for diviners, magicians, and sorcerers was quite fluid and not precise or restrictive.

The nonbiblical literary texts of Israel’s neighbors in the ancient Near East (especially Egypt, Assyria, and Babylonia) contain hundreds of references to various types of divination and magic. The most common divination techniques involved (1) watching birds and the patterns of their flight; (2) observing drops of oil spreading across the surface of water in a bucket; (3) astrology; and (4) removing and observing the entrails of animals, especially the liver. From observing these things, the skilled diviner supposedly could interpret the future and advise a king (or other patron) about what course to follow. Magic included the casting of spells as well as the wearing of charms and amulets.

The book of Acts clearly indicates that magic and sorcery (and probably divination) were still quite prevalent in the NT era. Peter confronts a sorcerer, Simon, in Acts 8:9–24. In numerous early nonbiblical Christian writings, there are references to this same Simon as a powerful sorcerer who contended with Peter in various ways. Later in Acts, Paul and Barnabas encountered a Jewish sorcerer, Bar-Jesus, at the very beginning of their first missionary journey (Acts 13:6), perhaps indicating that this type of hostile power was fairly prevalent in many of the places where the early church was taking root. Likewise, in Acts 19:19, when the citizens of Ephesus responded to the gospel in large numbers, “a number who had practiced sorcery brought their scrolls together and burned them,” indicating that sorcery was widespread in Ephesus.

In the OT, the practice of divination and numerous other kinds of magic and sorcery was strictly prohibited. Deuteronomy 18:9–14 presents a list of prohibited practices (although the precise translation of the Hebrew terms in this text is difficult). There, divination and all other related pagan methods of seeing or determining the future are described as detestable. Likewise, a wide range of practices relating to sorcery, magic, and witchcraft are prohibited (casting spells, consulting with the dead, etc.). In contrast, this passage is followed by a description of the proper way to engage with the supernatural: through true biblical prophets chosen by God and speaking in his name (Deut. 18:17–22).

Likewise, in the NT, especially in the book of Acts, those who had the Spirit were proved repeatedly to be infinitely more powerful than even the most famous of sorcerers and those who practiced witchcraft. Paul includes “witchcraft” (Gk. pharmakeia, which probably includes sorcery and magic) in his list of “acts of the flesh” (Gal. 5:19–20). Finally, the book of Revelation pronounces judgment on those who practice magic arts and sorcery (9:21; 18:23; 21:8; 22:15).

Gall

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).

Great

A title often given to leaders by virtue of their military, cultural, or administrative accomplishments. Notable biblical examples are Cyrus the Great, Darius the Great, Alexander the Great, and Herod the Great. In Acts 8:9–10, the Samaritan magician Simon Magus is given the title “the Great Power of God” (NIV) or “the power of God that is called Great” (NRSV), thus perhaps identifying him as either God himself, a lesser god, or a powerful representative of God.

Hand

In addition to its most obvious anatomical meaning, “hand” may also refer to the finger (Gen. 41:42), the wrist (Gen. 24:22), or the entire arm (2 Kings 5:18).

Symbolic uses. The Bible attests to many symbolic references. To put a hand to the mouth is indicative of silence (Job 21:5). Putting it upon one’s head is a gesture of sadness and mourning (2 Sam. 13:19). Hand clapping expresses either joy (Ps. 47:1) or derision (Job 27:23). Lifting up one or both hands is a gesture accompanying an oath (Deut. 32:40), blessing (Lev. 9:22), prayer or worship (Pss. 28:2; 63:4). To shake one’s hand indicates defiance (Isa. 10:32) or derision (Zeph. 2:15). The Jews in Jesus’ time washed their hands before a meal for ritual cleansing (Matt. 15:2), while Pilate washed his hands to indicate his innocence (Matt. 27:24).

The laying on of hands is associated with many meanings in different contexts in the Bible. Its symbolic meaning in the context of sacrifice, however, is still debated. The idea of transfer of the offerer’s guilt, which is explicit in case of the scapegoat in Lev. 16:21–22, does not easily apply to the laying on of hands in the context of sacrifice. The laying on of hands, for example, is part of a fellowship offering, a sacrifice that has little concern with expiating sin. This has led some scholars to posit the idea that by laying hands on the animal the offerer either acquires the merits of the sacrifice or ensures that the sacrifice intended for specific offering will be used solely for that purpose. The laying on of hands is also associated with a nonsacrificial context: commission for a special task. Moses laid hands on Joshua when appointing him leader of the people of Israel (Num. 27:18–23). In the same way, the Israelites were instructed to lay hands on the Levites (Num. 8:10). It is also through the laying on of hands that Saul and Barnabas were appointed as missionaries for the Gentiles (Acts 13:2–3). It is also associated with miraculous healing (Matt. 9:18) and the gift of the Holy Spirit (Acts 8:17–19). (See also Laying on of Hands.)

Idiomatic and figurative uses. The term “hand” forms numerous idiomatic expressions in the Bible, some of which passed into European languages through translations of the Bible. The following are only selective examples: “To put one’s hand to” means “to undertake” (Deut. 12:7; Luke 9:62); “to slack one’s hand” is synonymous with negligence and neglect (Josh. 10:6); “to hide or bury the hand in the dish” is descriptive of the slothful (Prov. 19:24); “to put one’s life into one’s hand” means to risk one’s life (1 Sam. 19:5); “to fill the hands” means to consecrate (Exod. 32:29; NIV: “set apart”). The phrase “hand of God” or “hand of Yahweh” may denote a pestilence (1 Sam. 5:6; 6:3, 5). A similar usage of “hand of [a god]” as illness is found in both Ugaritic and Akkadian sources.

Several figurative uses of the hand occur in the Bible. The hand often connotes power or strength. When the men of Ai realized their dilemma, they had no “hand” to flee (Josh. 8:20). Also, the Israelites were commanded to bring a gift according to their “hand” at the Feast of Tabernacles (Deut. 16:17). The psalmist rebuked the Israelites for forgetting God’s “hand,” which redeemed them from their oppressor (Ps. 78:42). The hand is sometimes synonymous with “side.” The “hand” of the road refers to the side of the road, and the “hand” of a river to its bank. Used alone, “hand” can indicate a place, as in Deut. 23:12–13, where the Israelites are ordered to designate “a hand” outside the camp for a latrine. The hand may be used metonymically for the person. In this sense, the penalty is exacted “from the hand” or “at the hand” of the transgressor (Gen. 9:5; Ezek. 33:8). Finally, “the right hand” connotes a position of prestige or prominence. Jacob’s preference for Ephraim, the second son of Joseph, was expressed by the laying on of his right hand (Gen. 48:13). Yahweh ordered the messianic king to sit at his right hand (Ps. 110:1). Jesus said, referring to himself, “You will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven” (Matt. 26:64; Mark 14:62).

Kingdom of God

The kingdom of God is a major theme in the Bible. While the theme is most fully developed in the NT, its origin is the OT, where the emphasis falls on God’s king-ship. God is king of Israel (Exod. 15:18; Num. 23:21; Deut. 33:5; Isa. 43:15) and of all the earth (2 Kings 19:15; Pss. 29:10; 99:1–4; Isa. 6:5; Jer. 46:18). Juxtaposed to the concept of God’s present reign as king are references to a day when God will become king over his people (Isa. 24:23; 33:22; 52:7; Zeph. 3:15; Zech. 14:9). This emphasis on God’s kingship continues throughout Judaism and takes on special significance in Jewish apocalypticism and its anticipation of the kingdom of God in the age to come, which abandoned any hope for present history. Only at the end of the age will the kingdom of God come. This idea of God’s kingdom is further developed throughout the NT.

The Synoptic Gospels

In the Synoptic Gospels the phrase “the kingdom of God” occurs over one hundred times in Mark, Luke, and Matthew (where “kingdom of heaven” is a synonym for “kingdom of God”). Three views have been defended regarding whether and to what extent the kingdom of God was present in Jesus’ ministry. In other words, how are we to interpret the phrase “kingdom of God” in the Synoptics? The three views are consistent eschatology, realized eschatology, and inaugurated eschatology.

Consistent eschatology. Albert Schweitzer, a biblical scholar from the late nineteenth century, first popularized consistent eschatology. Here, “consistent” means consistent with the apocalyptic Judaism of Jesus’ day, which interpreted the kingdom of God as something coming in the future. Judaism at the time of Christ divided history into two periods: this age of sin, when sin rules, and the age to come, when the Messiah is expected to bring the kingdom of God to earth. Schweitzer concluded that an apocalyptic understanding of the kingdom was foundational not only for Christ’s teaching, but also to understanding his life. Thus, Schweitzer maintained that Jesus believed that it was his vocation to become the coming Son of Man. Initially, Jesus revealed this messianic secret only to Peter, James, and John. Later, Peter told it to the rest of the Twelve. Judas told the secret to the high priest, who used it as the grounds for Jesus’ execution (Mark 14:61–64; cf. Dan. 7:13).

According to Schweitzer, when Jesus sent out the Twelve on a mission to proclaim the coming kingdom of God, he did not expect them to return. The Twelve were the “men of violence” (cf. Matt. 11:12) who would provoke the messianic tribulation that would herald the kingdom. Whereas some earlier scholars believed that one could only wait passively for the kingdom, Schweitzer believed that the mission of Jesus was designed to provoke its coming. When this did not happen, Jesus determined to give his own life as a ransom for many (Mark 10:45) and so cause the kingdom to come.

According to Schweitzer, Jesus took matters into his own hands by precipitating his death, hoping that this would be the catalyst for God to make the wheel of history turn to its climax—the arrival of the kingdom of God. But, said Schweitzer, Jesus was wrong again, and he died in despair. So for Schweitzer, Jesus never witnessed the dawning of the age to come; it lay in the distant future, separated from this present age.

On the positive side, Schweitzer called attention to the fact that the message of Jesus is rooted in first-century apocalyptic Judaism and its concept of the kingdom of God. This connection is still foundational to a proper understanding of biblical prophecy and the Gospels today. On the negative side, Schweitzer’s selective use of evidence and rejection of the historicity of much of the Gospel tradition resulted in a skewed perspective on the present dimensions of Jesus’ eschatology.

Realized eschatology. In contrast to futurist eschatology, where the kingdom of God awaits a final consummation at the end of history, realized eschatology views the kingdom of God as already realized in the person and mission of Jesus. The futurist aspects of Jesus’ teaching are reduced to a minimum, and his apocalyptic language is viewed as symbolic of theological truths.

The person most responsible for advocating this position is British scholar C. H. Dodd. In his 1935 book Parables of the Kingdom, he focused on Jesus’ teachings that announced the arrival of the kingdom with his coming. For instance, in Luke 11:20 Jesus says, “But if I drive out demons by the finger of God, then the kingdom of God has come upon you” (cf. Luke 17:21; Matt. 13). Eschatology becomes a matter of the present experience rather than any kind of future event. The kingdom has fully come in the messianic ministry of Jesus.

Most interpreters have criticized Dodd’s realized eschatology for ignoring Jesus’ teachings that point to a future consummation of the kingdom (e.g., Matt. 24–25; Mark 13). When all of Jesus’ teachings are considered, futurist eschatology balances realized eschatology. To be sure, the kingdom arrived with Jesus, but Jesus himself taught that history still awaits a final completion. The kingdom of God is both “already” and “not yet,” which leads us to the third view of the relationship of the kingdom of God to the ministry of Jesus Christ.

Inaugurated eschatology. The third view, inaugurated eschatology, is commonly connected with the twentieth-century Swiss theologian Oscar Cullmann. Like others before him, Cullmann understood that the Jewish notion of the two ages formed an important background for understanding the message of Jesus. According to Judaism, history is divided into two periods: this age of sin and the age to come (i.e., the kingdom of God). For Jews the advent of the Messiah would effect the shift from the former to the latter. In other words, Judaism viewed the two ages as consecutive. According to Cullmann, Jesus Christ announced that the end of time, the kingdom of God, had arrived within history (see Mark 1:15 pars.; esp. Luke 4:43; 6:20; 7:28; 8:1, 10; 9:2, 11, 27, 60, 62; 10:9, 11; 11:20; 13:18, 20; 16:16; 17:20–21; 18:16–17, 24–25, 29; Acts 28:31). Yet other passages suggest that although the age to come had already dawned, it was not yet complete. It awaited the second coming for its full realization (Luke 13:28–29; 14:15; 19:11; 21:31; 22:16, 18; 23:51; Acts 1:6). Hence the adjective “inaugurated” characterizes this eschatology. Such a view is pervasive in the NT (see, e.g., Acts 2:17–21; 3:18, 24; 1 Cor. 15:24; 1 Tim. 4:1; 2 Tim. 3:1; Heb. 1:2; 1 John 2:18). So for inaugurated eschatology, the two ages are simultaneous: the age to come exists in the midst of this present age. Christians therefore live in between the two ages until the parousia (second coming of Christ).

We may break down the data in the Synoptic Gospels regarding the “already/not yet” aspects concerning the kingdom of God in this manner: Mark, probably the first Gospel written, records Jesus’ programmatic statement in 1:15: “The time has come. . . . The kingdom of God has come near.” Mark, along with Luke and Matthew, then goes on to demonstrate that Jesus’ miracles, teachings, death, and resurrection inaugurated the kingdom of God. Yet it is also clear from Matthew, Mark, and Luke that the final manifestation of the kingdom has not yet happened. We may draw on Luke as representative of all three Synoptics. Luke’s Gospel indicates that the kingdom was present for Jesus (Luke 7:28; 8:10; 10:9–11; 11:20; 16:16; 17:20–21), but it also awaited the second coming for its completion (6:20–26; 11:2; 12:49–50, 51–53; 13:24–30; 21:25–29; 22:15–18, 30). The same dual aspect of the kingdom pertains to Luke’s second volume, Acts. The kingdom was present in Jesus’ ministry and now through his disciples (Acts 1:3; 8:12; 19:8; 20:25; 28:23–31), but it will not be completed until Christ comes again (1:6; 14:22).

The Gospel of John

John’s Gospel has only three references to the kingdom of God. Nicodemus was told by Jesus that he needed to be born again to enter the kingdom of God (3:3–5). Yet Jesus’ kingdom is not worldly in nature, but spiritual (18:36). Although the Gospel of John contains both the present (“already”) aspect and the future (“not yet”) aspect, the focus is clearly on the present. This is why many scholars label the Fourth Gospel the “Gospel of Realized Eschatology.” This emphasis on the “already” can be seen in John in the following ways: (1) Eternal life, or entrance into the kingdom of God, can be a present possession (3:5–6, 36; 6:47, 51, 58; 8:51; 10:28; 11:24–26). (2) The eschatological promise of sonship is granted to the believer in Jesus now (1:12–13; 3:3–8; 4:14). (3) The general resurrection has already begun (5:25). (4) The Spirit, the gift of the end time, currently indwells believers (7:37–39; 14:15–31; 15:26–27; 16:5–16; 20:22–23). (5) Final judgment is determined by one’s present response to Jesus (3:19; 5:22–24, 27, 30–38; 9:38; 12:31–33). (6) The spirit of antichrist has already entered the world scene to oppose Christ (6:70; 13:2, 27). (7) Jesus’ death on the cross seems to absorb some elements of the messianic woes or aspects of tribulation. In other words, Jesus’ passion was where the end-time holy war was waged, and his death and resurrection began the end of the forces of evil (15:18–16:11).

On the other hand, the Gospel of John also includes some typical future (“not yet”) aspects of eschatology. For example, the future resurrection is still expected (5:26–30). Likewise, the future second coming of Christ is alluded to (14:1–4; 21:22). Admittedly, however, the “already” aspect of the kingdom of God seems to overshadow the “not yet” perspective in the Fourth Gospel.

Pauline Literature

The phrase “kingdom of God” and/or “kingdom of Christ” occurs twelve times in Paul’s writings.

Rom. 14:17 – kingdom of God (present tense)

1 Cor. 4:20 – kingdom of God (present tense)

1 Cor. 6:9-10 – kingdom of God (2x) (future tense)

1 Cor. 15:24 – kingdom of Christ/God (present/future tense)

1 Cor. 15:50 – kingdom of God (future tense)

Gal. 5:21 – kingdom of God (future tense)

Eph. 5:5 – kingdom of Christ/God (future tense)

Col. 1:13 – kingdom of the Son (present tense)

Col. 4:11 – kingdom of God (present tense)

1 Thess. 2:12 – his [God’s] kingdom (future tense)

2 Thess. 1:5 – kingdom of God (future tense)

Three observations emerge from the chart: (1) The kingdom of Christ/God is both present and future, already here and not yet complete. This is consistent with the Gospels and Acts. (2) Christ and God are, in at least two instances, interchanged, suggesting equality of status between them (cf. Eph. 5:5; Rev. 11:15; 12:10). (3) In 1 Cor. 15:24 we find the most precise description of the exact relationship between the kingdoms of Christ and God: the interim messianic kingdom begun at the resurrection of Christ will one day give way to the eternal kingdom of God. Such a temporary kingdom is attested to in apocalyptic Judaism and may underlie Rev. 20:1–6.

Christians therefore live in between the two ages, in the messianic kingdom.

Hebrews and the General Epistles

Hebrews and the General Epistles continue the theme of the “already/not yet” aspects of the kingdom.

Hebrews. The following ideas associated in Second Temple Judaism with the arrival of God’s kingdom are seen by the author of Hebrews to have been fulfilled at the first coming of Christ: (1) the appearance of the Messiah of the last days indicates the dawning of the kingdom of God (1:2; 9:9–10); (2) the great tribulation/messianic woes that were expected to occur in connection with the advent of the Messiah are now here (2:5–18; cf. 5:8–9; 7:27–28; 10:12; 12:2); (3) the outpouring of the Holy Spirit has happened (6:4–5); (4) the manifestation of the eschatological high priest at the end of history has taken place in Jesus (7:26–28), who has also established the new covenant of the last days (8:6–13). Compare the preceding statements in Hebrews with that author’s explicit mention of the presence of the kingdom of God in 12:18–28. And yet the kingdom of God is not yet fully here. The church continues to suffer the messianic woes, as is evidenced in the intermingling of Jesus’ suffering of the great tribulation with the present afflictions of the Christian (2:5–18; 3:7–4:6; 5:7–6:12; 10:19–39; 12:1–2; 13:11–16). Furthermore, the exhortations to persevere in the faith that punctuate the book of Hebrews (2:1–4; 3:7–4:13; 5:11–6:12; 10:19–39; 12:14–29) are a familiar theme in Jewish and Christian apocalyptic literature.

The General Epistles. The main message of James is that the last days are here (1:2; 5:3) and with it the messianic woes (1:2–12; 5:1–12). Therefore, believers will need to faithfully endure the great tribulation until the second coming of Christ. But there are two indications that James also teaches that the kingdom of God has dawned in the midst of the great tribulation. First, Christians experience even now the eschatological quality of joy (James 1:2–3; cf. Joel 2:21–27). Second, Christians also share in the end-time gift of wisdom (James 1:5–8).

First Peter is similar to James with regard to its inaugurated eschatology. Thus, the church suffers the messianic woes/great tribulation (1 Pet. 1:6, 11; 3:13–17; 4:12–19; 5:1–9). Nevertheless, the age to come/kingdom of God has broken into the midst of this age, as evidenced by the eschatological joy and God’s protective power that it brings (1:5–6).

Second Peter does seem to stress the “not yet” aspect of the kingdom of God. Thus, the kingdom of God still waits to be entered (1:11), is hindered by end-time apostasy (2 Pet. 2), and has been postponed (3:1–10). Yet the “already” aspect of the kingdom is not entirely absent. This is evidenced by the fact that the transfiguration of Christ on the mountain was a display of the coming power and glory of the age to come, a glory revealed to the disciples on the mountain and now communicated to all believers (1:16–19).

Jude is devoted to alerting Christians to the reality that they are in the midst of the end-time holy war (vv. 3, 20–23), as can be seen by their struggle with the false teaching of end-time apostasy (vv. 5–19). Nevertheless, because believers possess the eschatological gift of the Holy Spirit, they will prevail to fully enter the kingdom of God (v. 20).

The Letters of John attest to the overlapping of the two ages—that is, inaugurated eschatology. Thus, on the one hand, the spirit of antichrist is here (1 John 2:18; 2 John 7), along with the false teaching that it breeds (1 John 2:20–29; cf. 2–3 John); but on the other hand, the Johannine community has the end-time anointing of the Holy Spirit, which preserves believers from evil and deception (1 John 2:20–21; 3:1–10). Moreover, Christians presently have eternal life through Christ, one of the blessings of the kingdom of God (1 John 5:11–13).

Revelation

The “already/not yet” aspects of the kingdom of God are manifested in Revelation in the following way: the kingdom of God has already dawned in heaven, but it has not yet appeared on earth. Regarding the former, it is clear from 1:9; 5:1–14; 12:1–6 that Jesus’ death and resurrection inaugurated the advent of the kingdom of God in heaven. Thus, Jesus obediently underwent the messianic woes on the cross and was then raised to heavenly glory, triumphant over the great tribulation. There in heaven, Christ reigns as the invisible Lord over all (including Caesar). But that the kingdom of God has not yet descended to earth is clear in Revelation from two present realities. First, even though Jesus has endured the great tribulation/messianic woes, his followers continue to face many trials (chaps. 6–18). There is no deliverance for them from such affliction until the return of Christ in glory (chap. 19). The only possible exception to this is the divine protection of the 144,000 (chaps. 7; 14). Second, the kingdom of God has not appeared on earth; that event awaits the parousia (chap. 20 [assuming that the premillennial interpretation of that chapter is the most viable reading]). In all of this, it seems that the messianic woes/great tribulation are the divine means for purging the earth in preparation for the future arrival of the temporal, messianic kingdom (chap. 20). After Christ’s one-thousand-year reign on earth, this temporal messianic kingdom will give way to the eternal kingdom of God and its new earth and new heaven (chaps. 21–22). It must be acknowledged, however, that interpretations of chapters 20–22 greatly vary, depending on whether one takes a premillennial, amillennial, or postmillennial perspective.

Conclusion

The preceding data thus seem to confirm that the most apt description of the relationship between the two ages and the kingdom of God that informs the NT is inaugurated eschatology: with the first coming of Christ, the kingdom of God/the age to come dawned, but it will not be until the second coming of Christ that the age to come/kingdom of God will be complete. The church therefore lives in between the times. That is to say, the age to come has broken into this present age, and it is only through the eye of faith that one can now perceive the presence of the kingdom of God.

Laying on of Hands

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

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

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

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

Magic

Miracles

Because Scripture sees all things as providentially arranged and sustained by God’s sovereign power at all times (Heb. 1:3), miracles are not aberrations in an otherwise closed and mechanical universe. Nor are miracles raw demonstrations of divinity designed to overcome prejudice or unbelief and to convince people of the existence of God (Mark 8:11–12). Still less are they clever conjuring tricks involving some kind of deception that can be otherwise explained on a purely scientific basis. Rather, God in his infinite wisdom sometimes does unusual and extraordinary things to call attention to himself and his activity. Miracles are divinely ordained acts of God that dramatically alert us to the presence of his glory and power and advance his saving purposes in redemptive history.

Terminology

The biblical writers describe miracles with various terms, such as “signs,” “wonders,” and “miracles” (or “powers”), which can carry various connotations. As the word “sign” suggests, divine miracles are significant and should cause us to think more deeply about God in a way that goes beyond mere amazement or curiosity (Exod. 4:30–31; John 2:11). Not all of God’s signs are miraculous. Some are given as part of his ordering of the natural world (Gen. 1:14) or as an encouragement to faith that God will do as he has said (e.g., the rainbow in Gen. 9:8–17; the blood of the Passover lamb in Exod. 12:13). (See also Sign.)

Often coupled with signs are “wonders” (Jer. 32:21; John 4:48; 2 Cor. 12:12). If the depiction of miracles as “signs” indicates an appeal to the intellect, that of “wonders” points to the emotions. Miracles evoke astonishment and awe at the one who did them.

The NT word “miracle” carries the meaning of power and therefore points to the supernatural source of these events (Luke 10:13; Acts 8:13).

Miracles in the Bible

Old Testament. In the OT, miracles are not evenly distributed but rather are found in greater number during times of great redemptive significance, such as the exodus and the conquest of Canaan. Miracles were performed also during periods of apostasy, such as in the days of the ninth-century prophets Elijah and Elisha. Common to both of these eras is the powerful demonstration of the superiority of God over pagan deities (Exod. 7–12; 1 Kings 18:20–40).

New Testament. In the NT, miracles often are acts of compassion, but more significantly they attest the exalted status of Jesus of Nazareth (Acts 2:22) and the saving power of his word (Heb. 2:3–4). In the Synoptic Gospels, they reveal the coming of God’s kingdom and the conquest of Satan’s dominion (Matt. 8:16–17; 12:22–30; Mark 3:27). They point to the person of Jesus as the promised Messiah of OT Scripture (Matt. 4:23; 11:4–6). John shows a preference for the word “signs,” and his Gospel is structured around them (John 20:30–31). According to John, the signs that Jesus performed were such that only the one who stood in a unique relationship to the Father as the Son of God could do them.

Miracles and faith. Just as entrenched skepticism is injurious to faith, so too is naive credulity, for although signs and wonders witness to God, false prophets also perform them “to deceive, if possible, even the elect” (Matt. 24:24). Christians are to exercise discernment and not be led astray by such impostors (Matt. 7:15–20).

The function of miracles. Miracle accounts function in a symbolic and prophetic manner. Hence, the cursing of the fig tree was prophetic of the coming judgment (Mark 11:12–21). The unusual two-stage healing of the blind man of Bethsaida symbolized Peter’s incomplete understanding of Jesus’ messiahship (Mark 8:22–33).

The miraculous element of Jesus’ ministry carries an eschatological significance, pointing to the order of things in the age to come. For example, the nature miracles (Mark 4:35–41) look forward to the redemption of creation itself, which is presently subject to frustration and decay (Rom. 8:20–21); the healing miracles point to a day when disease and deformity will be abolished (Rev. 21:4); and miracles in which the dead are raised to life anticipate a time when death itself will be no more (Rev. 20:14; 21:4). From this perspective, the miracles are a gracious foretaste of a far more glorious future.

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]).

Preach

In the early church, preaching often took place in a missionary context (e.g., Acts 10:34–43). An impressive variety of words is used to describe preaching to unbelievers, including the following: “evangelize” (euangelizomai [Acts 8:4, 12, 25, 35, 40]), “announce” (anangello [Acts 20:20]), “proclaim” (kēryssō [Acts 8:5]), and “persuade” (peithō [Acts 19:8, 26]). Preaching to believers also took place, in a worship context. This article highlights the latter context.

Influences on Preaching

From its inception, a core component of Christian worship was the public proclamation of a word from God. What form early Christian preaching took in the worship assembly is unclear. However, three elements seem most influential in its development: the practice of prophesying, the practices of the synagogue, and the tradition of Greco-Roman rhetoric.

Prophesying. The practice of prophesying in the public assembly appears to be an early form of preaching. Paul makes reference to prophets speaking in the church in Corinth (1 Cor. 11–14). Prophecy was that form of communication in which a word of God, a revelation, was shared and the church was edified (1 Cor. 11:4–5; 14:1, 3–5, 26, 29–31, 39). Others in the worship community tested the prophetic message to verify its truthfulness (1 Cor. 14:29; cf. 1 Thess. 5:19–22; 1 John 4:1–3).

A couple of indications lead to the conclusion that prophecy was more closely related to preaching than to speaking in tongues. For one, worshipers could comprehend the former but needed an interpreter for the latter. For another, the function of prophecy was exhortation (parakaleō [1 Cor. 14:4–5]). “Exhortation” (paraklēsis) is Paul’s most comprehensive term for public proclamation (e.g., 1 Thess. 2:3–4). That is why Paul admonishes worshipers not to interrupt one another in the process of prophesying (1 Cor. 14:29–31). The practice of prophecy influenced the shape that early Christian preaching took.

Synagogue. Another element influencing early Christian preaching was the synagogue. It seems quite likely that early Christian preaching flowed out of the practice found in Jewish synagogues. In the synagogue, the pattern was the reading of Scripture followed by commentary (Luke 4:14–30; Acts 13:15–41).

These two components—prophecy and the reading and exposition of Scripture in the synagogue—play the largest role in influencing the shape of early Christian preaching. How they did so remains uncertain. The early believers may have merged the two practices in Christian worship. Jewish Christians, who had attended the synagogue, took the practice of reading and interpreting Scripture and adopted it into the context of worship in house churches, along with the Jewish tradition of prophesying. Thus, the practice of prophesying merged with the practice of reading and expounding on Scripture to create a more systematic form of proclamation.

The exposition of Scripture may also have assisted in judging the validity of a particular prophecy. However, the criteria for verifying the truth of a prophecy were broader than Scripture alone; it was also measured against one’s lifestyle (Matt. 7:15–20, 21–23) and how the prophecy aligned with established doctrines of the church (1 Cor. 14:29, 37; 1 John 4:1–3).

Greco-Roman rhetoric. A third component influencing early Christian preaching was the classical rhetoric of the Greeks and the Romans. The teachings of rhetoric saturated the culture and education of the day. However, the degree to which it penetrated first-century Christian culture remains uncertain. Paul’s letters display a familiarity with Greco-Roman rhetoric, and from that, one can assume that its influence affected the practice of preaching to some extent.

Sermons and Their Content

The NT contains no fully developed sermon in the context of a public worship. Scholars do believe, however, that Paul’s sermon to the elders in Ephesus is a good representation of his preaching because it contains a theology and vocabulary that echo his teaching in his letters to various churches (Acts 20:17–35). Paul’s letters also likely indicate what he preached to believers. His letters have an oral quality about them and were read in the assemblies (Col. 4:16; 1 Thess. 5:27). Thus, Paul’s letters offer a flavor of early Christian preaching.

Another important issue related to early Christian preaching involves the content of what was preached and whether a sharp distinction should be made between kerygma and didachē. C. H. Dodd has defined early Christian preaching as proclamation to nonbelievers. The term he uses to describe it is kerygma. For him, preaching was an evangelistic message about the gospel of God proclaimed to non-Christians. Teaching, didachē, remained distinct and was an ethical admonition (paraklēsis) delivered to Christians. However, Paul’s letters contain no such distinction between the two. Paul links his preaching the gospel of God with his appeal (paraklēsis) to the church (cf. 1 Thess. 2:2–3 with 2 Cor. 5:19–20). That is, Paul continues to announce the good news to the churches along with exhortations to incarnate that good news in the lives of the recipients. Both kerygma and didachē embodied the content of early Christian preaching.

Preaching

Influences on Preaching

Sermons and Their Content

Samaritans

According to the Bible, the Samaritans are the descendants of the peoples whom Sargon II settled in Samaria after he conquered it and the northern Israelites (see also Samaria). As such, they were not quite Jewish, not quite Gentile. Although there is a Samaritan religious sect, it is a mistake to equate Samaritans in the Bible with one of the sectarians in every instance. Samaritans are mentioned rarely in the OT; for example, 2 Kings 17:29 reports that the Samaritans worshiped the gods that they brought from their home countries at high places that they made.

The NT mentions the Samaritans. The story of the woman at the well in John 4 depicts Jesus ministering to a Samaritan. We learn in this passage (John 4:9) that Jews like Jesus did not eat or drink from the same vessel as a Samaritan since they believed it would render them ritually unclean [see NET: “For Jews use nothing in common with Samaritans”]. One of the chief points of contention between Jews and Samaritans is highlighted in this passage: Samaritans believe that Mount Gerizim is God’s chosen worship site, not Zion. Also alluded to here is the Samaritans’ belief in a “returning one” (Aram. taheb), who will guide the Samaritans to repentance and reestablish proper worship. In John 8:48 Jesus’ opponents level a charge against him, asking him if he is not indeed a Samaritan and possessed by a demon.

In the Synoptic Gospels, Samaritans are variously depicted as being included in Jesus’ ministry (Luke 9:52) or excluded from it (Matt. 10:5). In other places in the Gospels, Samaritans are used as a foil by which Jesus indicts his listeners for not following God as well as they should. His Jewish audience would not have missed the point in his parable when the Samaritan proves to be a more compassionate neighbor than the priest or Levite (Luke 10:25–37), or when Jesus heals ten lepers and only one, a Samaritan, returns to praise God and give thanks (17:16). Given Luke’s emphasis on the inclusive nature of the Gospel, his mentioning of Samaritans in such positive ways highlights that emphasis.

In the book of Acts, Luke continues to use the Samaritans as an example of how the Gospel is for everyone. Peter and John, after confirming that Samaria had received and responded to the word, preached in the villages of the Samaritans (Acts 8:14–25).

Scholars are not certain when Jews and Samaritans became two different religious groups, but most likely this happened when John Hyrcanus destroyed the Samaritan temple on Mount Gerizim in 128 BC. Although there were tensions before this, as is evident in Nehemiah and in Josephus, before the destruction of their temple the rift probably was not complete.

The Samaritans exist today and have the following basic beliefs: (1) There is only one God. (2) Moses was the last and greatest prophet. (3) The five books of Moses are the only authoritative Scripture. (4) Mount Gerizim is God’s chosen place. (5) There will be a day of judgment and recompense. (6) The “returning one,” the Taheb, will appear.

Reconstructing the beliefs of the Samaritans before the fourth century AD is difficult because all we have before then are the sparse statements of outside sources and archaeological remains. Archaeological remains of a Samaritan synagogue on the Greek island of Delos include dedicatory inscriptions dated from the late third to early second centuries BC and the second to first centuries BC. These inscriptions mention those who worship on Mount Gerizim.

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).

Simon Peter

Sorcery

Wonders

Because Scripture sees all things as providentially arranged and sustained by God’s sovereign power at all times (Heb. 1:3), miracles are not aberrations in an otherwise closed and mechanical universe. Nor are miracles raw demonstrations of divinity designed to overcome prejudice or unbelief and to convince people of the existence of God (Mark 8:11–12). Still less are they clever conjuring tricks involving some kind of deception that can be otherwise explained on a purely scientific basis. Rather, God in his infinite wisdom sometimes does unusual and extraordinary things to call attention to himself and his activity. Miracles are divinely ordained acts of God that dramatically alert us to the presence of his glory and power and advance his saving purposes in redemptive history.

Terminology

The NT word “miracle” carries the meaning of power and therefore points to the supernatural source of these events (Luke 10:13; Acts 8:13).

Miracles in the Bible

Secondary Matches

The following suggestions occured because Acts 8:9-25 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.

Astrologer

A person who studies the stars and their supposed effect on human personality and history. Such individuals were well known in both Mesopotamia and Egypt, though the former is more represented in the biblical texts.

In several places the OT prophets either ridicule or attack astrologers and their practice (Isa. 47:13; Dan. 2:27; 4:7; 5:7, 11; Amos 5:26), and the practice is strictly forbidden in the law codes (Deut. 4:19). Although there are several texts that may apply to astrology in the NT, the only explicit mention of the practice is in connection with the magi (Matt. 2) and Simon, Bar-jesus, and Elymas (Acts 8:9; 13:6, 8). However, in light of admonitions against astrology and the fact that it is an affront to faith in God, the birth narrative of Jesus should not be read as an approval of the practice but rather as an extraordinary event in which the heavens themselves proclaim the coming of the one born “king of the Jews” (Matt. 2:2).

Baptism in the Spirit

The outpouring of the Spirit that was prophesied in the OT to take place in the last days, in connection with the arrival of the Messiah.

Spirit baptism in the Bible. The OT prophets had spoken of both the Spirit of God coming upon the Messiah (e.g., Isa. 11:2; 42:1; 61:1) and a giving or pouring out of the Spirit in the last days (e.g., Isa. 32:15; 44:3; Ezek. 36:27; 37:14; 39:29; Joel 2:28). Peter connects the giving of the Spirit with Jesus’ being received by the Father and being granted messianic authority (Acts 2:33–38). The experience of Cornelius in particular associates the pouring out of the Spirit (Acts 10:45) with a baptism with the Spirit (11:16).

Seven passages in the NT directly speak of someone being baptized in/with the Spirit. Four of these passages refer to John the Baptist’s prediction that Jesus will baptize people in/with the Spirit in contrast to his own water baptism (Matt. 3:11; Mark 1:8; Luke 3:16; John 1:33). In Matthew and Luke, Jesus’ baptism is referred to as a baptism with the Holy Spirit and with fire. Two passages refer to Jesus’ prediction that the disciples would receive Spirit baptism, which occurred at Pentecost. As recorded in Acts 2, tongues of fire came to rest on each of them, they were filled with the Holy Spirit, and they began to speak in other tongues. As the disciples spoke to the Jews who had gathered in Jerusalem for the festival, three thousand were converted. Acts 1:5 contains Jesus’ prediction of this baptism with the Spirit, which Peter recounts in 11:16.

The final reference occurs in 1 Cor. 12:13, where Paul says, “For we were all baptized by one Spirit so as to form one body—whether Jews or Gentiles, slave or free—and we were all given the one Spirit to drink.” Thus, Christians form one body through their common experience of immersion in the one Spirit.

A second baptism? While in 1 Cor. 12 Paul seems to refer to an experience that all Christians undergo at conversion, there are several incidents in Acts where the reception of the Spirit occurs after conversion. The question then arises as to whether there is a separate “baptism in/with the Holy Spirit” distinct from the Spirit’s initial work of regeneration and incorporation into the body of Christ at conversion and whether this two-stage process is normative for the church. This belief in a second baptism is particularly prominent in Pentecostal traditions.

Examples such as Acts 2; 8; 10; 19 are commonly used to support the view of a second and subsequent experience of Spirit baptism. In Acts 2 the disciples are already converted and wait for the Spirit, who comes to them at Pentecost. In Acts 8 the Samaritans first respond to Philip’s preaching and receive water baptism. However, they receive the Spirit only after Peter and John come from Jerusalem and pray for them to receive the Holy Spirit. In Acts 10 Cornelius is a God-fearing Gentile, and after Peter visits him, the Spirit falls on his household. In Acts 19 Paul finds some disciples in Ephesus. After he lays hands on them, the Holy Spirit comes upon them, and they begin to speak in tongues and prophesy.

In understanding these experiences, it must be remembered that Acts describes a transitional period for the church. Acts 2 in particular recounts the initial giving of the Spirit under the new covenant. It is possible, then, to see the events in Acts 8; 10 as the coming of the Spirit upon two other people groups, the Samaritans and the Gentiles. Acts 2:38 and 5:32 indicate that the apostles expected the reception of the Spirit to accompany conversion, and this appears to be the case in the rest of the book. Acts 19 narrates an incomplete conversion, where the people had only experienced John’s baptism and receive the Spirit after Paul baptizes them “in the name of the Lord Jesus.”

Filled with the Spirit. Although the NT does not support a theology of a second Spirit baptism, it does commonly mention an experience of being “filled” with the Spirit. The concept of being “filled with the Spirit” frequently occurs in contexts referring to spiritual growth, such as in Eph. 5:18, where Paul exhorts, “Do not get drunk on wine, which leads to debauchery. Instead, be filled with the Spirit.” Apparently, this filling can occur numerous times. It can lead to worship of and thanksgiving to God (Eph. 5:19–20). It can also result in empowerment for ministry.

The immediate consequence of the disciples’ filling in Acts 2:4 is speaking in tongues to the various Jews gathered in Jerusalem, and in 4:31 they are empowered to speak “the word of God boldly.” Fullness of the Spirit can also be a characteristic of a believer’s life, such as in Acts 6:3, where the seven men chosen to look after the widows were to be men “known to be full of the Spirit.”

Baptism with the Spirit

The outpouring of the Spirit that was prophesied in the OT to take place in the last days, in connection with the arrival of the Messiah.

Cephas

Church

Terminology

The NT word for “church” is ekklēsia, which means “gathering, assembly, congregation.” In classical Greek the term was used almost exclusively for political gatherings. In particular, in Athens the word signified the assembling of the citizens for the purpose of conducting the affairs of the city. Moreover, ekklēsia referred only to the actual meeting, not to the citizens themselves. When the people were not assembled, they were not considered to be the ekklēsia. The NT records three instances of this secular usage of the term (Acts 19:32, 39, 41).

The most important background for the Christian use of the term is the LXX (Greek translation of the Hebrew Scriptures, dated c. 250 BC), which uses the word in a religious sense about one hundred times, almost always as a translation of the Hebrew word qahal. While qahal does not indicate a secular gathering (in contrast to ’edah, the typical Hebrew word for Israel’s religious gathering, translated by Greek synagōgē), it does denote Israel’s sacred meetings. This is especially the case in Deuteronomy, where qahal is linked with the covenant.

In the NT, ekklēsia is used to refer to the community of God’s people 109 times (out of 114 occurrences of the term). Although the word occurs in only two Gospel passages (Matt. 16:18; 18:17), it is of special importance in Acts (23 times) and the Pauline writings (46 times). It is found 20 times in Revelation and in isolated instances in James and Hebrews. Three general conclusions can be drawn from this usage. First, ekklēsia (in both the singular and the plural) applies predominantly to a local assembly of those who profess faith in and allegiance to Christ. Second, ekklēsia designates the universal church (Acts 8:3; 9:31; 1 Cor. 12:28; 15:9; especially in the later Pauline letters: Eph. 1:22–23; Col. 1:18). Third, the ekklēsia is God’s congregation (1 Cor. 1:2; 2 Cor. 1:1).

The Nature of the Church

The nature of the church is too broad to be exhausted in the meaning of one word. To capture its significance, the NT authors utilize a rich array of metaphorical descriptions. Nevertheless, there are those metaphors that seem to dominate the biblical pictures of the church, five of which call for comment: the people of God, the kingdom of God, the eschatological temple of God, the bride of Christ, and the body of Christ.

The people of God. Essentially, the concept of the people of God can be summed up in the covenantal phrase: “I will be their God, and they will be my people” (see Exod. 6:6–7; 19:5; Lev. 26:9–14; Jer. 7:23; 30:22; 32:37–40; Ezek. 11:19–20; 36:22–28; Acts 15:14; 2 Cor. 6:16; Heb. 8:10–12; Rev. 21:3). Thus, the people of God are those in both the OT and the NT eras who responded to God by faith and whose spiritual origin rests exclusively in God’s grace.

To speak of the one people of God transcending the eras of the OT and the NT necessarily raises the question of the relationship between the church and Israel. Modern interpreters prefer not to polarize the matter into an either/or issue. Rather, they talk about the church and Israel in terms of there being both continuity and discontinuity between them.

Continuity between the church and Israel. Two ideas establish the fact that the church and Israel are portrayed in the Bible as being in a continuous relationship. First, in the OT the church was present in Israel in some sense. Acts 7:38 suggests this connection when, alluding to Deut. 9:10, it speaks of the church (ekklēsia) in the wilderness. The same idea is probably to be inferred from the intimate association noted earlier existing between the words ekklēsia and qahal, especially when the latter is qualified by the phrase “of God.” Furthermore, if the church is viewed in some NT passages as preexistent, then one finds therein the prototype of the creation of Israel (see Exod. 25:40; Acts 7:44; Gal. 4:26; Heb. 12:22; Rev. 21:11; cf. Eph. 1:3–14).

Second, Israel in some sense is present in the church in the NT. The many OT names for Israel applied to the church in the NT establish that fact. Some of those are “Israel” (Gal. 6:15–16; Eph. 2:12; Heb. 8:8–10; Rev. 2:14), “a chosen people” (1 Pet. 2:9), “the circumcision” (Rom. 2:28–29; Phil. 3:3; Col. 2:11), “Abraham’s seed” (Rom. 4:16; Gal. 3:29), “the remnant” (Rom. 9:27; 11:5–7), “the elect” (Rom. 11:28; Eph. 1:4), “the flock” (Acts 20:28; Heb. 13:20; 1 Pet. 5:2), and “priesthood” (1 Pet. 2:9; Rev. 1:6; 5:10).

Discontinuity between the church and Israel. The church, however, is not totally identical with Israel; discontinuity also characterizes the relationship. The church, according to the NT, is the eschatological (end-time) Israel incorporated in Jesus Christ and, as such, is a progression beyond historical Israel (1 Cor. 10:11; 2 Cor. 5:14–21). Indeed, significant discontinuity is introduced by the fact that the church includes Gentiles as members of Israel, without requiring them to convert to Judaism first. Gentiles enter as Gentiles. However, a caveat must be issued at this point. Although the church is a progression beyond Israel, it does not seem to be the permanent replacement of Israel (see Rom. 9–11, esp. 11:25–27).

The kingdom of God. Many scholars have maintained that the life, death, and resurrection of Jesus inaugurated the kingdom of God, producing the overlapping of the two ages. The kingdom has already dawned but is not yet complete. The first aspect pertains to Jesus’ first coming, and the second aspect relates to his second coming. In other words, the age to come has broken into this age, and now the two exist simultaneously. This background is crucial in ascertaining the relationship between the church and the kingdom of God, because the church also exists in the tension that results from the overlapping of the two ages. Accordingly, one may define the church as the foreshadowing of the kingdom. Two ideas flow from this definition: first, the church is related to the kingdom of God; second, the church is not equal to the kingdom of God.

The church and the kingdom of God are related. Not until after the resurrection of Jesus does the NT speak with regularity about the church. However, there are early signs of the church in the teaching and ministry of Jesus, in both general and specific ways. In general, Jesus anticipated the later official formation of the church in that he gathered to himself the twelve disciples, who constituted the beginnings of eschatological Israel—in effect, the remnant. More specifically, Jesus explicitly referred to the church in two passages: Matt. 16:18–19; 18:17. In the first passage Jesus promised that he would build his church despite satanic opposition, thus assuring the ultimate success of his mission. The notion of the church overcoming the forces of evil coincides with the idea that the kingdom of God will prevail over its enemies and bespeaks the intimate association between the church and the kingdom. The second passage relates to the future organization of the church, not unlike the Jewish synagogue practices of Jesus’ day.

The church and the kingdom of God are not identical. As intimately related as the church and the kingdom of God are, the NT does not equate the two, as is evident in the fact that the early Christians preached the kingdom, not the church (Acts 8:12; 19:8; 20:25; 28:23, 31). The NT identifies the church as the people of the kingdom (e.g., Rev. 5:10), not the kingdom itself. Moreover, the church is the instrument of the kingdom. This is especially clear from Matt. 16:18–19, where the preaching of Peter and the church become the keys to opening up the kingdom of God to all who would enter.

The eschatological temple of God. Both the OT and Judaism anticipated the rebuilding of the temple in the future kingdom of God (e.g., Ezek. 40–48; Hag. 2:1–9; 1 En. 90:29; 91:3; Jub. 1:17, 29). Jesus hinted that he was going to build such a structure (Matt. 16:18; Mark 14:58; John 2:19–22). Pentecost witnessed to the beginning of the fulfillment of that dream in that when the Spirit inhabited the church, the eschatological temple was formed (Acts 2:16–36). Other NT writers also perceived that the presence of the Spirit in the Christian community constituted the new temple of God (1 Cor. 3:16–17; 2 Cor. 6:14–7:1; Eph. 2:19–22; see also Gal. 4:21–31; 1 Pet. 2:4–10). However, that the eschatological temple is not yet complete is evident in the preceding passages, especially in their emphasis on the need for the church to grow toward maturity in Christ, which will be fully accomplished only at the parousia (second coming of Christ). In the meantime, Christians, as priests of God, are to perform their sacrificial service to the glory of God (Rom. 12:1–2; Heb. 13:15; 1 Pet. 2:4–10).

The bride of Christ. The image of marriage is applied to God and Israel in the OT (see Isa. 54:5–6; 62:5; Hos. 2:7). Similar imagery is applied to Christ and the church in the NT. Christ, the bridegroom, has sacrificially and lovingly chosen the church to be his bride (Eph. 5:25–27). Her responsibility during the betrothal period is to be faithful to him (2 Cor. 11:2; Eph. 5:24). At the parousia the official wedding ceremony will take place, and with it the eternal union of Christ and his wife will be actualized (Rev. 19:7–9; 21:1–2).

The body of Christ. The body of Christ as a metaphor for the church is unique to the Pauline literature and constitutes one of the most significant concepts therein (Rom. 12:4–5; 1 Cor. 12:12–27; Eph. 4:7–16; Col. 1:18). The primary purpose of the metaphor is to demonstrate the interrelatedness of diversity and unity within the church, especially with reference to spiritual gifts. The body of Christ is the last Adam (1 Cor. 15:45), the new humanity of the end time that has appeared in history. However, Paul’s usage of the image, like the metaphor of the new temple, indicates that the church, as the body of Christ, still has a long way to go spiritually. It is not yet complete.

Sacraments

At the heart of the expression of the church’s faith are the sacraments of baptism and the Lord’s Supper. The former symbolizes entrance into the church, while the latter provides spiritual sustenance for the church.

Baptism. Baptism symbolizes the sinner’s entrance into the church. Three observations emerge from the biblical treatment of this sacrament. First, the OT intimated baptism, especially in its association of repentance of sin with ablutions (Num.19:18–22; Ps. 51:7; Ezek. 36:25; cf. John 3:5). Second, the baptism of John anticipated Christian baptism. John administered a baptism of repentance in expectation of the baptism of the Spirit and fire that the Messiah would exercise (Matt. 3:11 // Luke 3:16). Those who accept Jesus as Messiah experience the baptism of fire and judgment (which may be an allusion to undergoing the great tribulation/messianic woes that lead into the messianic kingdom). Third, the early church practiced baptism in imitation of the Lord Jesus (Matt. 3:13–17 // Mark 1:9–11 // Luke 3:21–22; see also John 1:32–34; cf. Matt. 28:19; Acts 2:38; 8:16; Rom. 6:3–6; 1 Cor. 1:13–15; Gal. 3:27; Titus 3:5; 1 Pet. 3:21). These passages demonstrate some further truths about baptism: baptism is intimately related to faith in God; baptism identifies the person with the death and resurrection of Jesus; baptism incorporates the person into the community of believers.

Lord’s Supper. The other biblical sacrament is the Lord’s Supper. This rite symbolizes Christ’s spiritual nourishment of his church as it celebrates the sacred meal. Two basic points emerge from the biblical data concerning the Lord’s Supper. First, it was instituted by Christ (Matt. 26:26–29; Mark 14:22–25; Luke 22:15–20; 1 Cor. 11:23–25), probably as an adaptation of the Passover meal. If that is the case, then, Jesus will have introduced two changes into the Passover seder: he replaced the unleavened bread with a reference to his body being given for us on the cross; he replaced the cup of redemption with a reference to his shed blood on the cross, the basis of the new covenant. Second, the early church practiced the Lord’s Supper probably weekly, in conjunction with the love feast (see 1 Cor. 11:18–22; cf. Jude 12). A twofold meaning is attached to the Lord’s Supper by the NT authors. First, it involves participation in Christ’s salvation (Luke 22:19; 1 Cor. 11:24–25), and in two ways: participating in the Lord’s Supper looks back to the death of Jesus, in which the believer now shares; participating in the Lord’s Supper looks forward to Christ’s return, the culmination point of the believer’s salvation. Second, the Lord’s Supper involves identification with the body of Christ, the community of faith (1 Cor. 10:16–17; 11:27–33).

Worship

The ultimate purpose of the church is to worship God through Christ and in the power of the Holy Spirit (see, e.g., Rev. 4–5). The early church first worshiped in the Jerusalem temple (Acts 2:46; 3:1; 5:42) as well as in the synagogue (Acts 22:19; cf. John 9:22; James 2:2). At the same time, and into the near future, believers met in homes for worship (Acts 1:13; 2:46; 5:42; cf. Rom. 16:15; Col. 4:15; Philem. 2; 2 John 10; 3 John 1, 6). Although many Jewish Christians no doubt continued to worship God on the Sabbath, the established time for the church’s worship came to be Sunday, the day of Jesus’ resurrection (Acts 20:7; Rev. 1:10). The early church most probably patterned its order of worship after the synagogue service: praise in prayer (Acts 2:42, 47; 3:1; 1 Thess. 1:2; 5:17) and in song (1 Cor. 14:26; Phil. 2:6–11; Col. 1:15–20), the expounding of Scripture (Acts 2:42; 6:4; Col. 4:16; 1 Thess. 2:13; 1 Tim. 4:13), and almsgiving to the needy (Acts 2:44–45; 1 Cor. 16:1–2; 2 Cor. 8–9; James 2:15–17).

Service and Organization

Five observations emerge from the NT regarding the service and organization of the early church. First, the ministry of the church centers on its usage of spiritual gifts, which are given to believers by God’s grace and for his glory as well as for the good of others (Rom. 12:3; Eph. 4:7–16). Second, every believer possesses a gift of the Spirit (1 Cor. 12:7; Eph. 4:7). Third, it is through the diversity of the gifts that the body of Christ matures and is unified (Rom. 12:4; 1 Cor. 12:12–31; Eph. 4:17–18). Fourth, although there was organized leadership in the NT church, including elders (1 Tim. 3:1–7 [also called “pastors” and “bishops”; see Acts 20:17, 28; 1 Pet. 5:1–4]) and deacons (1 Tim. 3:8–13), there does not seem to have been a gap between the “clergy” and the “laity” in the church of the first century; rather, those with the gift of leadership are called to equip all the saints for the work of the ministry (Eph. 4:7–16). Fifth, spiritual gifts are to be exercised in love (1 Cor. 13).

Evangelism

Evangelism is the proclamation of the “evangel” (Gk. euangelion), the good news, of Jesus Christ. The content of the evangel includes Jesus’ birth, which was announced as good news to Zechariah by the angel Gabriel (Luke 1:19) and by the angels to the shepherds (Luke 2:10). The good news speaks of the reality of Jesus’ resurrection (Acts 17:18), is described as a message of grace (Acts 20:24) and reconciliation to God through the sacrificed body of Christ (Col. 1:22–23), and includes the expectation of a day of divine judgment (Rom. 2:16). Paul preached the gospel (from Old English gōdspel, “good news”) message, which he claimed had its origin with God, not humans (Gal. 1:11–12). He summarizes this message in 1 Cor. 15:3b–5: “that Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures, and that he appeared to Cephas, and then to the Twelve.” The introduction to the Gospel of Mark (1:1) may indicate that this written gospel could serve evangelistic purposes.

Evangelistic efforts in the New Testament. Numerous figures throughout the NT participated in evangelistic endeavors. John the Baptist’s preaching about the coming Messiah is described as evangelism (Luke 3:18). Evangelism was a characteristic activity of Jesus’ own ministry (Matt. 4:23; 9:35; Mark 1:14; Luke 20:1), which focused on proclaiming the advent of the kingdom of God (Luke 4:43; 8:1) and at times was targeted toward the poor (Matt. 11:5; Luke 4:18; 7:22). Jesus commanded those who follow him to engage in evangelism. He sent out the twelve apostles for evangelistic purposes (Luke 9:2), and he issued the Great Commission to this end (Matt. 28:18–20).

The missionary enterprise recorded in Acts demonstrates the efforts of the earliest Christians to spread the gospel. The apostles in Jerusalem (Acts 5:42) proclaimed the gospel in spite of great opposition and persecution, and believers who were scattered outside Jerusalem because of persecution spread the gospel in new locales (8:4). Philip evangelized Samaritans and an Ethiopian (8:12, 35). The ministry of Paul and Barnabas is characterized as preaching the good news (14:7, 15, 21; 15:35; 16:10; 17:18). Philip, one of the seven chosen to distribute food (6:5), was given the name “the Evangelist” (21:8). Timothy, additionally, is said to be Paul’s fellow worker in evangelism (1 Thess. 3:2; cf. 2 Tim. 4:5).

Evangelism was a central part of Paul’s ministry (Rom. 1:9; 1 Cor. 1:17; 15:1–2; Eph. 6:19; 1 Thess. 2:2, 9). He indicated an explicit interest in sharing the gospel with Gentiles (Rom. 15:16; Gal. 1:16; 2:7; Eph. 3:8) and with those who had never heard it (Rom. 15:20; 2 Cor. 10:16), and he expressed a desire to preach the gospel at Rome (Rom. 1:15). Paul wrote of the necessity of evangelism in order for people to be saved (Rom. 10:15), and he preached the gospel message free of charge (1 Cor. 9:16, 18; 2 Cor. 11:7). He listed the role of the evangelist in the church along with apostles, prophets, pastors, and teachers (Eph. 4:11).

Goal and methods of evangelism. Evangelism’s goal is to spread the gospel across ethnic and religious boundaries until it reaches all nations (Mark 13:10; Col. 1:23). To this end, Acts details an intentional effort by the earliest Christians to share the gospel with those who came from both Jewish and non-Jewish backgrounds. Acts 8:25 records Peter and John’s evangelistic efforts in Samaritan villages, and Acts 15:7 identifies Peter as an evangelist to Gentiles. An outreach specifically to Gentiles is chronicled in Acts 11:20, and Paul’s intentional program of traveling from city to city further contributes to this goal (Rom. 15:19).

The evangelists recorded in the NT demonstrate a range of methods and approaches to sharing the good news. They often began with a point of contact from the religious worldview of their audience. For instance, Philip used Scripture as a starting point in speaking with an individual who was familiar with some portion of it (Acts 8:35). Similarly, when addressing Jews, Paul preached Jesus as the fulfillment of various OT Scriptures (Acts 13:32–41), but when preaching the gospel to the Greeks in Athens, he acknowledged their religiosity and their previous worship of one called “an unknown God” (17:22–23). Evangelists sought opportunities to gain an audience, and Paul even took advantage of an illness to stay with the Galatians and share the gospel with them (Gal. 4:13). Finally, much of the evangelistic work in the early church was coupled with miraculous signs and wonders, which served to authenticate the message being proclaimed (Rom. 15:19; 1 Thess. 1:5).

Filled With the Spirit

The outpouring of the Spirit that was prophesied in the OT to take place in the last days, in connection with the arrival of the Messiah.

Intercede

The act of advocating before the powerful on someone’s behalf (Gen. 23:8–9), especially turning to God in prayer to seek God’s favor for others in crisis (2 Sam. 12:16). While it is a prerogative of prophets (Gen. 20:7; Num. 12; Amos 7:1–6), priests (Ezra 6:9–10), and kings (1 Chron. 21:17; 2 Chron. 30:18; Jer. 26:19), intercession is a ministry that belongs to all the people of God (Acts 12:5; Eph. 6:18; 1 Tim. 2:1; James 5:16).

Old Testament

Reflecting God’s own deliberative process (Gen. 1:26–27; 2:18), our creation in God’s image implies and makes possible our genuine conversation, participation, and even disputation with God. A biblical understanding of God’s rule accommodates this divine-human dialogue and the intertwined roles of both parties. People request intercession for themselves (1 Kings 13:6; Acts 8:24), but Scripture highlights God’s initiative.

In Gen. 18 God invites (even provokes) Abraham’s intercession by confiding in Abraham, reviewing the divine promises, and disclosing the guilt and impending doom of Sodom and Gomorrah. On behalf of righteous persons who may live there, Abraham appeals boldly to God’s own “justice” (mishpat) in distinguishing the innocent from the guilty, and he successfully negotiates God’s pledge to spare the city if even ten righteous persons can be found there. Without disputing the allegations of wickedness, Abraham puts God’s just response on the table as well.

Similarly, in Exod. 32 God informs Moses of the Israelites’ sin with the golden calf and his own intention to destroy them and start over with Moses. In response, Moses intercedes, arguing that God’s deliverance of Israel, and the likelihood of its being misconstrued by Egypt, should trump divine anger. Moses urges a different course of action: turn from anger, relent, and do not bring the announced disaster. The destruction of Israel would be inconsistent with God’s own commitment to multiply the people of Israel and give them the land as their inheritance (cf. Num. 14:13–29). The issue for Moses is not only Israel’s sin but also the rightness of God’s response in faithfulness to his purposes.

In Job’s intercession for his friends, God dictates the entire process, directing the friends to make offerings and assigning Job the task of interceding for them. God makes his own vindication the central issue: Eliphaz and friends have not said “the truth” (nekonah) of God, as Job had (Job 42:7–10).

These three narratives highlight God’s initiative and make God’s character the grounds for intercession. They also introduce the potential pain borne by the intercessor. For example, Moses dramatizes his passionate concern for God’s cause by falling down before God and lying prostrate forty days and nights (Deut. 9:13–29). He so identifies his own destiny with Israel’s as to offer himself as “atonement,” saying, “Please forgive their sin—but if not, then blot me out of the book you have written” (Exod. 32:32). This anticipates later prophets’ participation in the sorrow of God and the pain of the people’s separation from God (Jer. 15; cf. Luke 13:34–35; 19:41–44).

New Testament

In the Gospels, Jesus heals by command, without explicit reference to intercession, and in this way remarkably transcends the OT prophets (1 Kings 17:19–21). Although he does ask his Father to forgive his crucifiers (Luke 23:34), the Gospels emphasize Jesus’ intercession for his disciples, such as for Simon Peter to survive Satan’s assaults on his faith (22:31–32). John 17 comprises an extended intercession of Jesus for his disciples—significantly, that the Father will protect them in a hostile world. Moreover, Christ promises to acknowledge faithful disciples before the Father (Matt. 10:32), an action formally close to intercession, and that Christ performs as mediator of the Father’s kingdom and salvation.

Paul’s prayer for his fellow Israelites to be saved is fueled by anguish over their unbelief (Rom. 9:1–3; 10:1–4). Mirroring this is “the pressure of concern” he feels for all the churches and for the welfare of their members (2 Cor. 11:28–29), hence the prominent role of prayer in Paul’s ministry (see the thanksgivings that open his letters [e.g., Phil. 1:3–11]). Intercession per se, as prayer that others be spared or delivered from crisis, is seen in the churches’ prayers for Paul’s deliverance from prison and death (Phil. 1:19; 2 Thess. 3:2–3; cf. Rom. 15:31).

The NT extends the Gospel portrayals to reveal Christ as our heavenly intercessor, a role made possible by the cross and resurrection. In Rom. 8:34–39 Christ’s death, resurrection, and reign “at the right hand of God” ground Paul’s confidence that Christ’s intercession assures victory over condemnation and all opposition. The work of Christ our high priest (Heb. 7:25) may be summed up as intercession, echoing Isa. 53:12. Accordingly, “Jesus Christ the Righteous One” not only advocates before the Father for the forgiveness of our sins but also is their atoning sacrifice (1 John 2:1–2). In these texts, Christ’s heavenly intercession implements the saving purposes of God made real in the cross. Moreover, the work of Christ as prophet, priest, and king implies the central role of intercession, since intercession is a function of each of these offices.

Thus God’s initiative in intercession is intensified in the NT: God’s self-giving through Christ is the foundation of an ongoing heavenly intercession that in turn gives the church increased confidence to intercede boldly. Further, God’s Spirit helps us in our weakness by interceding for us in accord with God’s will, even if we experience that intercession as “wordless groans” (Rom. 8:26–28).

Intercession

Old Testament

New Testament

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.

Magi

According to Matt. 2:1–12, “Magi from the east” visited Jesus after his birth. It is unclear how old Jesus was at this time, and some have proposed that the visit occurred as late as his second year, based on Herod’s order to kill all the male children in Bethlehem under the age of two (Matt. 2:16). The tradition that the visit occurred shortly after Jesus’ birth (as reflected in the celebration of Epiphany on January 6) and the artistic tradition of depicting the magi alongside the shepherds of Luke 2:8–20 cannot be confirmed from the biblical accounts. The magi visited Jesus in a house (Matt. 2:11), not in an inn or stable (cf. Luke 2:7). The magi appear only in Matt. 2:1–12, and the shepherds only in Luke 2:8–20. The contrasting stories of magi and shepherds probably represent the distinct theological interests of Matthew and Luke. The story of the magi and their gifts recalls Ps. 72:10; Isa. 60:6.

The word “magi” suggests neither wise philosophers in the Greco-Roman sense nor the kings of later artistic depictions, but rather the sages of Eastern wisdom. Whoever they were, the magi were observers of the heavens. On the basis of Matthew’s portrayal of the magi’s knowledge of Hebrew Scripture (Matt. 2:5–6), some have suggested that the magi were Jews of Mesopotamia. The number and names of the magi are not mentioned in Matthew, but tradition has assigned them both names (Melchior, Caspar, Balthasar) and number. The tradition of there being three wise men perhaps is derived from the three gifts mentioned in Matt. 2:11, but this inference probably is not intended by the evangelist.

Elsewhere in the NT, the Greek noun magos and the related verb mageuō have the negative connotation of sorcery and magic (Acts 8:9–11; 13:6, 8).

Preacher

Influences on Preaching

Sermons and Their Content

Seer

Sorcerer

Spirit Baptism

The outpouring of the Spirit that was prophesied in the OT to take place in the last days, in connection with the arrival of the Messiah.

Stargazer

Unity

The idea of unity has always been significant for God’s people and their relatedness to one another. In the OT, unity centered on the covenant and on Yahweh, who is the heart of the covenant. In 2 Chron. 30:12 the hand of God was on the people to give them unity to carry out the tasks that had been ordered by the king at God’s command. In Ps. 133:1 the psalmist notes the goodness of the unity of the extended family, no doubt also to be extended to the unity of God’s people, Israel.

In the NT, unity centers on Jesus Christ, who is the heart of the new covenant. John emphasizes this unity as he records the teaching of Jesus on the relationship of the Father and the Son (John 14). The Father is in the Son, and the Son is in the Father. In John 16 Jesus notes that this is the standard by which oneness is to be compared; the disciples are to be one, just as the Father and the Son are one. There will also be oneness between the triune God and his people as the Holy Spirit comes to reside in the disciples. Unity and its various outcomes are the subject of Jesus’ final prayer in the garden (John 17).

In Acts 1 Luke notes that the disciples were unified after the resurrection and ascension as they worshiped and prayed together in the upper room (v. 14 NASB, NET: “with one mind” [homothymadon]). Luke uses the same word in Acts 2:46 when he notes the same unity for the early church as they gathered for the sake of worship and praise to God in the temple (cf. 4:24 [unison prayer for power from God]; 5:12 [meeting together at Solomon’s Colonnade]; 15:25 [unanimity in a decision to send representatives to Antioch]). Indeed, the story of the beginning of the early church is the story of the fulfillment of Christ’s command to be unified. It is sometimes supposed, probably correctly, that the apostles from Jerusalem went to the Samaritan church to lay on hands for the bestowal of the Spirit in order that the long-standing Jewish-Samaritan rift might not destroy the unity of the growing body (see Acts 8:14–17).

In Eph. 4:3 Paul commands the believers to be zealous to keep their unity based in the Spirit as they are bound together by the peace that Christ gives. Later, in 4:13, Paul notes that God has given gifted people to the body of Christ so that the believers may be trained for the ministry of building up that body. This has its goal in the unity of believers and maturity of the faith in the knowledge of Christ—so that the body might be like him. So the unity of believers here is linked to the ubiquitous NT goal of Christlikeness. This also entails rejecting false teaching (4:14).

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1. Sermon Opener - WaterFire Faith

Illustration

Leonard Sweet

Some years ago the "town fathers" of Providence, Rhode Island were desperate to find a way to revitalize the city's downtown, and especially its dangerous waterfront. So what did they do? They hired an artist. The artist they chose was a multi-media public artist named Barnaby Evans, who is known for combining science and art, nature and the senses, especially soundcapes, to generate something magical.

The magic in this case took the form of a sculpture, a sculpture installed on the three rivers of the capital city of Rhode Island. This one sculpture has 100 component parts. Each part is a giant metal basket into which fire tenders place wood and light the firewood. These sparkling bonfires have attracted millions of people to Waterplace Park. Anyone who has ever walked the river during WaterFire will never forget the experience of how "opposites attract."

Here's a city that set fire to its water, creating a crowd-pleasing, family-friendly WaterFire Festival (www.waterfire.org). 100 "fire-pits" kindle a roaring, but carefully contained, fire in the middle of the water. People flock to water-fire and watch the flames from the shore while they dabble their toes in cold water while warming their faces by firelight.

Note: it didn't take the construction of fancy shopping centers, or giant skyscrapers, or a big urban sports stadium, or a bells and whistles amusement park to bring people back downtown. All it took was the unquenchable artistic combination of two symbols that were allowed to spread their magic: fire-powerand water-works.

Why is it that what city planners could see so clearly has been firmly forgotten by twenty first century Christians? Water and fire, that powerful, awe-inspiring combination of opposites, is the birth-right of all Christians. If anyone ought to know the power of life lived out of these two forces, water and fire, it ought to be us.

2. MAGICIAN, SORCERER

Illustration

Stephen Stewart

Micah 5:12 - "and I will cut off sorceries from your hand, and you shall have no more soothsayers;"

Acts 8:9 - "But there was a man named Simon who had previously practiced magic in the city and amazed the nation of Samaria, saying that he himself was somebody great."

Throughout history man has been fascinated by the thought of defying or controlling the laws of nature. A man who can place his hand in a roaring fire and bring it out unharmed will attract as much attention today as he did 5,000 years ago. Primitive peoples worshiped sun gods, moon gods, river gods, and forest gods, and their priests often claimed that they could persuade these dieties to do their bidding. It was also commonly believed that hosts of spirits, both good and evil, inhabited the earth and that they could, if they desired, grant any human being the most miraculous powers.

Magic, the performance of seemingly impossible acts, was orginally an important part of religion. Such works as Homer’s ODYSSEY and THE ARABIAN NIGHTS depict the ancient world as a place of mystery and miracles, where only those religions which offered "proof" of the gods’ powers could survive for very long. The responsibility for providing this proof lay with the priests, who were probably the world’s first magicians.

The priests’ magic was of two kinds. First, there was the magic which they were SUPPOSED to perform. Like the rain dancers among the American Indians of today, the ancient priests were supposed to be able to control the elements for the good of their people. They were supposed to be able to call upon the evil spirits to destroy their enemies and through the assistance of supernatural powers to be able to foretell the future. This was primarily the field of the sorcerer.

This was geniune magic, which for many centuries remained the special province of the priest. The Old Testament tells of Hebrew prophets who competed with the priests of Egypt to prove the superiority of their magic and, consequently, of their religion. Early Christian missionaries entered into similar contests with pagan priests. In time, however, Christianity and magic became violently opposed, and during the Middle Ages those who claimed miraculous powers were regarded as the Devil’s servants. Their unholy practices were called BLACK MAGIC.

But magic was probably as generally accepted in the Middle Ages as it had been in the ancient world. It is interesting to note that all of the references to magic in the Bible are prohibitions against it, which is natural enough, since it not only implied acceptance of heathen tenets, but also denigrated God. However, we find that the prohibitions are so frequent that we are led to conclude that the people themselves indulged extensively. And it continued so down through the ages. In medieval times, everyone believed in witchcraft (how about the resurgence of that belief today!), and the most learned men used weird rites and incantations in their attempts to learn the secrets of the universe. They sought to summon good or evil spirits and to raise up the spirits of the dead. They experimented with astrology and gazed into crystal balls to divine what was in store for their noble patrons. And today, astrologers, palmists, crystalgazers and clairvoyants continue to reveal the future to eager customers.

This type of magic is called natural because no supernatural claims to power are ever made in connection with it. In fact, the magicians who perform it are, as a rule, the most outspoken skeptics on the subject of genuine magic. It is their business to mystify, and they know that their public is easily fooled. They achieve their effects by the skillful use of illusioned trickery.

The first magicians of this type were probably those very priests who were supposed to perform genuine magic. To mystify and impress their followers they used tricks which were closely related to the modern magician’s stock in trade. Perhaps the purest and oldest form of natural magic is the sleight of hand, or legerdemain. The priest who failed to make the rain fall might regain prestige by making a pebble disappear with a clever twist of his wrist. Pebbles and similar small objects have been "disappearing" up magicians’ sleeves for centuries.

It is believed that ancient priests also made use of mechanical equipment and whatever knowledge of science they possessed to mystify visitors to their temples and shrines. Like modern performers they had foolproof methods of prophesying, of reading minds, and of conjuring up spirits. The history of natural magic is largely the story of refining and developing the certain methods of trickery. It’s not hard to see why the practitioners of these arts were strictly anathematized by the Lord!

3. The Conversion of Chuck Colson

Illustration

Ray Pritchard

If you want a truly hard-bitten, secular man, then go back to the Nixon era and visit 1600 Pennsylvania Avenue in Washington, D.C. Ask for the office of the Special Counsel to the President. The name on the desk reads Charles W. Colson.

They called him the "Hatchet Man" because he specialized in doing the dirty work of politics. Need to pull a dirty trick? Call Chuck Colson. Need to leak a damaging story? Call Chuck Colson. Need to find out what the Democrats are up to? Call Chuck Colson. Need someone to put the brakes on a Justice Department investigation? Call Chuck Colson.

By his own admission, he was a tough guy, a man who once boasted he would run over his grandmother if it would help re-elect Richard Nixon. Religion to him was a crutch. And Jesus Christ? He didn't figure in.

But then 1972 came and with it came Watergate and the landslide victory and a deep inner emptiness that wouldn't go away, a longing for something that even the White House couldn't provide.

And that's why he left the White House and the limousines and the limelight. He was looking for something more. At length he visited a client and friend, Tom Phillips. He was wealthy, successful, with a happy family, a huge house and a Mercedes in the driveway. Someone warned Chuck Colson that Tom Phillips had found religion.

Well, not exactly. Tom Phillips had met Jesus Christ. "This was surprising news. Tom Phillips had always been such an aggressive businessman. It was hard for me to see him teaching Sunday School. Once he had told me he was Congregational in the same way I labeled myself Episcopalian. Nothing important—just another membership."

This is what Tom Phillips said to Chuck Colson: "I have accepted Jesus Christ. I have committed my life to Him and it has been the most marvelous experience of my whole life."

Colson says, "My expression revealed my shock. I struggled for safe ground. 'Uh, maybe sometime you and I can discuss that, Tom.' If I hadn't restrained myself, I would have blurted out, 'What are you talking about? Jesus Christ lived two thousand years ago, a great moral leader, of course, and doubtless divinely inspired. But why would anyone "accept" Him or "commit one's life to Him?" as if he were around today.'"

Tom Phillips gave Chuck Colson a book to read, a book by C.S. Lewis entitled Mere Christianity. In that book, Lewis talks about what it means to believe in Jesus Christ. Particularly, what it means to believe that Jesus Christ really is God in human flesh, who lived and died and rose again and ascended to heaven where He sits at the right hand of God. What does it mean to believe in that Jesus? Lewis says:

I am trying here to prevent anyone saying the really foolish thing that people often say about Him: "I'm ready to accept Jesus as a great moral teacher, but I don't accept His claim to be God." That is the one thing we must not say. A man who was merely a great moral teacher and said the sort of things Jesus said would not be a great moral teacher. He would either be a lunatic — on a level with the man who says he is a poached egg — or else he would be the devil of Hell. You must make your choice. Either this Man was, and is, the Son of God: or else a madman or something worse. You can shut Him up as a fool, you can spit at Him and kill Him as a demon; or you can fall at His feet and call Him Lord and God. But let us not come with any patronizing nonsense about His being a great human teacher. He has not left that option open to us. He did not intend to. (pp. 55-56)

And Chuck Colson, Hatchet Man, made his choice. In his own words, "Early that Friday morning, while I sat alone staring at the sea I love, words I had not been certain I could understand or say fell naturally from my lips: 'Lord Jesus, I believe you. I accept you. Please come into my life. I commit it to you.'"

4. Looking for Signs

Illustration

Larry Powell

Several years ago I was a member of the Arkansas delegation which attended a jurisdictional seminar of some sort in Dallas, Texas. Our delegation included an exceptional Christian gentlemen, whose name you would probably recognize, just recently assigned as the Episcopal leader of the Arkansas Area. As a matter of fact, he had moved into the Episcopal residence only two weeks prior to the seminar. One evening as we filed slowly past a buffet table to fill our plates, I chanced to be behind two members of the conference from which the new bishop had come. One of the gentlemen nudged his companion, nodded toward the new bishop, and said under his breath, "Does he look like a bishop to you?" The companion continued to heap up his plate, smiled, and softly replied, "No way." Apparently, they saw no sign of authority in his gentle manner, no sign of dignity in his congeniality, no sign of spiritual aura about his unpretentious appearance. Brother, were they wrong!

Some people are always looking for signs. It is not a new thing under the sun. How many times do you suppose it was remarked behind Jesus’ back, "Does he look like a messiah to you?" Joseph’s son he was; a carpenter by trade, wearing a mother-made robe, keeping company with the blue-collar element, and stirring up everything that had been settled. Oh, there were signs all right ... signs that he was in league with the Prince of Darkness: a miracle here, an exorcism there, taking liberty with the Scriptures, condemning the establishment. How could any rational person believe him? But rational people did believe him. What is more, many believed him without a sign. That is actually the emphasis of what we are about here ... that he was believed without a sign.

1. The Gospel according to John tells us that many Samaritans believed in Jesus because of the testimony of the woman at the well (4:7-30). However, let us hasten to verse 42; "They said to the woman, ‘It is no longer because of your words that we believe, for we have heard for ourselves, and we know that this is indeed the Savior of the world.’ "

2. John further relates that when Jesus came to Capernaum, an official prevailed upon him to heal his son who was at the point of death. Jesus said, "Unless you see signs and wonders you will not believe" (v. 48). The official impressed Jesus by answering, "Sir, come down before my child dies" (v. 49). In other words, without benefit of signs, the man already believed. Jesus rewarded the official’s faith by saying, "Go; your son will live" (v. 50). Now, take notice of the response: "The man believed the word that Jesus spoke to him and went on his way" (50). He believed before the sign (4:51-53).

Is your belief contingent upon a sign? If so, what? A supernatural event, a special feeling, a bush of fire, or on the other hand, is your belief and faith in Christ operative beyond dependency upon signs?

5. THE ONLY WAY OUT

Illustration

John H. Krahn

You are because I am. I was there from the beginning. My Father, God, and I fashioned the world that you enjoy. We hung the stars in the sky, scooped out the lakes, formed the mountains. But our genius was no more evident than when we made you. You are so magnificent. Consider yourself - your ability to think and reason. Do you realize how special you are? We had such a great thing going in the garden.

Unfortunately, the devil talked your forebears into trying to be like God, and they both fell for it. My Father and I had no choice but to show them the exit from Eden. Because of their sin, we had to face the decision whether or not to save what we created or to destroy it all. Save it, we decided. Later, in response to a promise made to your father Abraham, I, the son of God, was implanted by the Holy Spirit in a young virgin’s womb. They called me Jesus, for I had come to save you and all humankind from the consequences of your sins.

The plan of salvation was not complicated, although it was generous perhaps to a fault. You had sinned and continue to sin. It is your nature from the time of the Fall. Therefore, you cannot save yourself. Although some of you sin less than others, none of you is perfect. My Father demands perfection - he will not stand for any imperfection in eternity. Fortunately for you, my Father is also compassionate, and his love goes beyond human love. He wanted to reclaim you as his own, therefore, he decided to be inflicted with suffering and death. To accomplish this, he sent me - part of himself - to become a person like you and to receive punishment and death in your place.

Some of you only see me as an Alka Seltzer for an occasional headache, rather than a Savior for a whole new life. You call upon me and my Father for help only when all else seems to fail. Voices we haven’t heard in years make their way heavenward in dying breaths. Others make a puzzle out of our plan for your salvation. You continue to believe that you must add some of your goodness and righteousness (which is really in short supply by heaven’s standards) to my sacrificial death on the cross. Friends, I paid the price - one hundred percent at Calvary.

Can you imagine how I feel as your God, having humbled myself by becoming a human being, giving up heaven for a stinking stable, being misunderstood, mocked, tortured, spit upon, and hung, all because of you and your wretched sinfulness ... and then to have you believe that this was not enough. To have you, in your pride, believe that some goodness of yours would need to be added in order for the Father to receive you into heaven angers and disappoints me. You can do nothing to save yourself; I did it all because I love you. Please get it into your head, once and for all, I am your only way out of the pits of hell. As I said while I was with you on earth, "I am the way, and the truth, and the life; no one comes to the Father, but by me!" May the Holy Spirit convince your hearts of my love, and may you understand that believing in me is the only way to be saved; sufficient in itself, needing absolutely no human works, no false pride, no human righteousness, nothing ... nothing ... nothing at all to be added to it. I died to purchase a place for you in heaven which I offer to you as a gift which you must receive totally and exclusively by faith.

6. Death and Resurrection

Illustration

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

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

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

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

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

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

7. I’m in the Bible!

Illustration

Scott Hoezee

When I was a kid, my father read the end of John 20 at the dinner table one night for our family devotions. After he read the part about Jesus’ telling Thomas that there would be lots of people who would not see him but who would still believe in him anyway, my mother commented, “Jesus means us. He’s talking about us. We’ve never seen him the way the disciples did, but he is our Savior and we believe in him. Jesus is talking about us.”

All these years later, I can still remember marveling a bit over a thought that tantalized my young heart: I am in the Bible! Little Scott Hoezee of Ada, Michigan, is in the Bible!

How cool is that?

A few years later when I ran across that same passage in high school, I realized that my mom might have been guilty of a little rhetorical excess. No, I am not in the Bible. Not specifically, not personally, not really. That’s the kind of thing a naïve kid thinks. And when I was a child, I thought like a child and reasoned like a child but now . . .

Then a few more years passed. I entered Seminary and began to understand a few things about the divine inspiration of Scripture, about how the Word of God is alive, living, vibrant, sharper than a two-edged sword and cutting clean to the bone of those who read that Word. I began to understand that the living God really can and does encounter his people through his Word and that he’d been doing just that to countless millions of people across the millennia. And so when the evangelist John turns to the reader to say, “These are written that you may believe,” by the Holy Spirit, that is a direct and living address to me as the reader. Maybe all of us are, maybe each of us is, really in the Bible after all. I am in the Bible. This is my story.

And all God’s people said, “How cool is that?”

8. Doubting Thomas

Illustration

Richard A. Jensen

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

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

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

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

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

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

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

9. Transactional Theology

Illustration

Barbara Brown Taylor

On the occasions when Jesus praises peoples’ faith, most Christians automatically assume that he means their faith in his divinity, which he then rewards by helping them out; but that is just another sorry example of transactional theology. According to this theology, if you believe the right things about Jesus, then he will help you. If you don’t, he won’t. I am not sure where this idea comes from, but in the first three gospels Jesus seems much more concerned with making people well than with making them believe in him.

Jesus does not proclaim himself; he proclaims the coming of God’s kingdom. The only thing people have to believe is that God can help them. In Luke’s gospel, when Jesus heals the ten lepers and the lone Samaritan among them comes back to say thanks, Jesus does not say, “Rise up and follow me.” He says, “Get up and go on your way; your faith has made you well.” The faith that helps Jesus do his saving work; the faith that makes people well; is their full-bodied trust that God can act in their lives, both to forgive and to heal.

10. Compared Faiths

Illustration

Scott Chambers

Several years ago a scholar by the name of Dr. Harry Rimmer had a friendly discussion with a Muslim teacher in which they compared their faiths.

Dr. Rimmer said “We believe that God has spoken to us in a book, the Bible.”

The Muslim teacher replied, “We believe God has spoken to us in a book, the Koran.”

Rimmer then said, “We believe that God visited this planet in the person of Jesus Christ.”

The Muslim teacher replied, “We believe that God has revealed himself in the prophet Muhammad.”

Rimmer then said “We believe that Jesus Christ died for His people.”

The Muslim replied, “We believe that Muhammad died for his people.”

Rimmer then added, “We believe that Jesus proved His claim, by coming back from the grave.”

The Muslim teacher replied, “We have no record of our prophet after his death.”

11. We Believe You

Illustration

King Duncan

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

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

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

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

12. The Apostles' Creed

Illustration

Staff

The earliest known mention of the expression "Apostles' Creed" occurs in a letter of AD 390 from a synod in Milan. The most traditional version of the creed is as follows:

I believe in God, the Father almighty,
creator of heaven and earth.

I believe in Jesus Christ, his only Son, our Lord,
      who was conceived by the Holy Spirit
      and born of the virgin Mary.
      He suffered under Pontius Pilate,
      was crucified, died, and was buried;
      he descended to hell.
      The third day he rose again from the dead.
      He ascended to heaven
      and is seated at the right hand of God the Father almighty.
      From there he will come to judge the living and the dead.

I believe in the Holy Spirit,
      the holy catholic* church,
      the communion of saints,
      the forgiveness of sins,
      the resurrection of the body,
      and the life everlasting. Amen.

*that is, the true Christian church of all times and all places

The Old Roman Symbol (Latin: vetus symbolum romanum), or Old Roman Creed, is an earlier and shorter version of the Apostles’ Creed. It was based on the 2nd-century Rule of Faith and the interrogatory declaration of faith for those receiving Baptism. It is said that this earlier and first adopted version was based on the Trinitarian formula found in The Great Commission in Matthew 28:19. It was widely accepted in the 4th century, that, under the inspiration of the Holy Spirit, each of the Twelve Apostles contributed an article to the twelve articles of this creed:

I believe in God the Father almighty;
and in Christ Jesus His only Son, our Lord,
Who was born of the Holy Spirit and the Virgin Mary,
Who under Pontius Pilate was crucified and buried,
on the third day rose again from the dead,
ascended to heaven,
sits at the right hand of the Father,
whence He will come to judge the living and the dead;
and in the Holy Spirit,
the holy Church,
the remission of sins,
the resurrection of the flesh
(the life everlasting)

The Apostles' Creed (100 A.D.) is the oldest and shortest creed with only 109 words in the traditional version. Only the New Testament creed, "Jesus is Lord," is older. It is also the most often used -- practically every Sunday, except for festivals and seasons when the Nicene Creed is confessed. Undoubtedly, it is the most universal statement of the Christian faith.

By 100 A.D. the Apostles' Creed became the basic statement of faith for the church. In the first century, it was the rule of faith for baptismal candidates. In 390 it became known as the Apostles' Creed, even though it was not written by the apostles but contained the beliefs of the apostles. An ancient legend has it that after Pentecost the apostles agreed on a summary of what they were going to preach. The summary was the Apostles' Creed. Yet, the creed did not reach its final form until the sixth or seventh century. Martin Luther held this creed in such high regard that he used it in his Small Catechism to teach families what a Christian believes. To this day the Small Catechism is used as the basis for youth and adult preparation for church membership in Lutheran churches.

13. The Absurdity of the the Resurrection

Illustration

Thomas Long

In John Updike's A Month of Sundays there is a story that illustrates the absurdity of the the resurrection and maybe the story is more about beleif in it is a bit absurd: Clint Tidwell is the pastor of a church in a small Southern town, and one of his blessings and one of his curses is that the 80-year-old owner and still-active editor of the local newspaper is a member of his congregation. The blessing part is that this old journalist believes Tidwell to be one of the finest preachers around, and, wishing the whole town to benefit from this homiletical wisdom, he publishes a summary of Tidwell's Sunday sermon every Monday morning in the paper. The curse part is that this newspaperman, though well meaning, is a bit on the dotty and eccentric side, and Tidwell is often astonished to read the synopses of his sermons. The man owns the newspaper; nobody dares edit his columns, and the difference between what Tidwell thought he said and what the editor actually heard is often a source of profound amazement and embarrassment to Tidwell.

Tidwell's deepest amazement and embarrassment, however, came not when the newspaper editor misunderstood the Sunday sermon but, to the contrary, when he understood it all too sharply and clearly. It was early on the Monday morning after Easter, and Tidwell, in his bathrobe and slippers, was padding out the carport door to retrieve the Monday newspaper. The paper was lying at the end of the driveway, and, as Tidwell approached, he could see that the morning headline was in "second coming" sized type. What could it be? he wondered. Had war broken out somewhere? Had the local bank failed over the weekend? Had a cure for cancer been discovered? As he drew close enough to focus on the headline, he was startled to read the words, "Tidwell Claims Jesus Christ Rose From The Dead."

A red flush crept up Tidwell's neck. Yes, of course, he had claimed in yesterday's sermon that Christ rose from the dead, but golly, was that headline news? What would the neighbors think? I mean, you're supposed to say that on Easter, aren't you, that Christ rose from the dead, but that's not like saying that some person who died last week had risen from the grave, is it? Suddenly, as he looked at the screaming headline, what had been a routine Easter sermon had Tidwell feeling rather foolish.

Indeed, it is foolish the foolishness of the gospel. Those who gather on this Easter Day to sing and say that "Jesus Christ is Risen Today" do so not because we have proved anything philosophically, discerned some mystical key to the Scripture, or found some unassailable piece of historical evidence. We believe in the resurrection because the beloved disciple, the forerunner of all Easter faith, believed and passed the word along all the way into the present, prompting frail folks, like Tidwell and like us, to say what we believe: "I believe in Jesus Christ, born of the virgin Mary, suffered under Pontius Pilate, crucified, dead and buried. He descended into hell -- and dare we believe it? Dare we wager everything on it? -- rose again on the third day."

14. Some Not So Bright Thieves

Illustration

King Duncan

Not everybody who takes up a life of crime is all that smart. Sometimes movies or television glorify criminals. They make them appear sophisticated, even cool. Most criminals do not fall in that category.

Like the guy who walked into a little corner store in England with a shotgun and demanded all the cash from the cash drawer. After the cashier put the cash in a bag, the robber saw a bottle of scotch that he wanted behind the counter on the shelf. He told the cashier to put it in the bag as well, but the cashier refused and said, "I don't believe you are over 21."

The robber said he was, but the clerk still refused to give it to him because he didn't believe him. At this point the robber took his driver's license out of his wallet and gave it to the clerk. The clerk looked it over, and agreed that the man was in fact over 21 and he put the scotch in the bag. The robber then ran from the store with his loot. The cashier promptly called the police and gave the name and address of the robber that he got off the license. They arrested the robber two hours later. Not the brightest tool in the box.

Charles Cortez, a sheriff's deputy from Los Angeles tells about investigating a late-night break-in at a local factory. Someone had broken a window in the factory, stolen a large industrial sewing machine, and gone out the front door with it. But in their haste, the burglars must not have noticed that one end of the industrial thread had caught on a splintered area of floor. Officer Cortez began following the string as it wound out of the factory, down the street, and into a nearby neighborhood. Eventually, the length of string led him straight to the front door of the band of thieves. The three men were arrested without incident, and the sewing machine was returned to its rightful owner. I believe those burglars need to find another profession.

Michael E. Hodgin tells of pair of robbers who entered a record shop nervously waving revolvers. The first one shouted, "Nobody move!" When his partner moved, the first bandit was startled and shot him.

Of course, some criminals are smarter than others. Jesus hung on a cross between two thieves, according to Matthew and Mark. Luke doesn't specify their crimes. He simply calls them criminals. According to Luke one of the thieves joined in the mob that was mocking Jesus. He hurled insults at the Master. One of those insults particularly stung: "Aren't you the Christ? Save yourself and us!"

But the other thief had a better grasp of what was happening there. He rebuked his colleague in crime. "Don't you fear God," he said, "since you are under the same sentence? We are punished justly, for we are getting what our deeds deserve. But this man has done nothing wrong."

Then he turned to the Master and said, "Jesus, remember me when you come into your kingdom." What a remarkable statement of faith.

15. Who Is Jesus?

Illustration

John R. Brokhoff

Now, more than ever, we need to face the question, "Who is the real Jesus?" Is the Christ of faith the Jesus of history? What is the truth about Jesus? What can we believe? We turn to the Apostles' Creed which has given the church's answer for 2,000 years.

Different Positions

It is not strange that the most popular question of our time is, "Who is Jesus?" Was this question not answered in Matthew 16:16 when Peter said to Jesus at Caesarea Philippi: "You are the Messiah, the Son of the living God"? In Jesus' day, too, there were different opinions about Jesus. When on a retreat with his disciples, he asked them what people were saying about him. The public was divided: Jesus was considered to be John the Baptist, Elijah, Jeremiah, or one of the prophets. What more of an answer do we need than the answer of Peter? Jesus accepted his answer as the truth, for he said, "Blessed are you, Simon, son of Jonah! For flesh and blood has not revealed this to you, but my Father in heaven" (Matthew 16:17). Yet, after twenty centuries, we do not believe what Peter said about the identity of Jesus. According to a Gallup poll, 42 percent of Americans agreed with the statement: "Jesus is the Son of God." A recent report from Germany indicated that only one out of every four believe in Jesus Christ. Throughout Christian history down to the present, there are different views of Jesus. Now let us look at some of them.

1. The All-Human Jesus

Human

According to this position, Jesus is 100 percent human. It was held as early as the first centuries of Christianity by the Ebionites. They denied that Jesus was divine. He was only a teacher, prophet, miracle-man, and one with an outstanding character. But he was not divine, the Son of God. Today this view is held by many, including atheists, agnostics, Unitarians, Jews, Moslems, and other non-Christian religions.

2. The All-Divine Jesus

Divine

Opposite the Ebionites, Docetists held that Jesus was entirely divine. He was not at all human. This view was originally taught by Eutychus, a monk in a monastery near Constantinople. In the fourth century, Appolonarius, bishop of Laodicea, popularized the teaching. It was known as Docetism, from the Latin word docere meaning "to seem." It just seemed that Jesus was human. It was based on the idea that the physical and material were inherently evil. The human body therefore was sinful. Jesus therefore was not human, for God could not be identified with sin. Docetists held that Jesus' human nature was swallowed up by the divine. This denied the Incarnation, the biblical teaching that "the Word became flesh."

3. The Half And Half Jesus

Human/Divine

Nestorians took the view that Jesus was half human and half divine. It was taught by Nestorius, bishop of Constantinople, in the fifth century. To this day it is a very popular understanding of Jesus. When we see Jesus hungry, thirsty, and tired, we say it was because he was human. When he struggles in prayer and on the cross cries out, "My God, why ...?" we see the human Jesus. On the other hand, Jesus is God when he walks on water, feeds 5,000, raises the dead, heals lepers, and rises from the grave. The problem with this view is that we have a divided Jesus -- two persons in one body.

4. The Adopted Jesus

Divine

Human

This is known as adoptionism. According to this position, Jesus came into the world as a human. Because of his moral excellence, his perfect obedience to God, his wisdom, his compassion for people, and his willing sacrifice of himself on the cross, the Father adopted him as his son at his baptism. This adoption was confirmed by the resurrection and the ascension. Jesus then became a deified man.

5. The Both And Jesus

Human & Divine

The above different positions concerning Jesus caused great concern, for the gospel was at stake. If Jesus were only human, then he was just a martyr on the cross and not the Lamb that took away the sin of the world. If he were only human, the resurrection was a fairy tale. His promises of forgiveness and eternal life were meaningless. His claims to know God and to be one with God would then be the words of a religious fanatic who was deluded into thinking he was the Son of God.

On the other hand, if Jesus were only divine and not human, humanity would be the loser. Because he was human, he became one of us. As a human, he fulfilled the law for us. Through his humanity we could see the nature of God. Above all, he became sin for us so that sin, through him, could go out of the world. As a human Jesus knows our human condition. Like all of us he was tempted and he showed that by the power of God we can overcome temptation to sin.

Consequently, the church had to take a stand on the question of Jesus. Is he only human, only divine, or half and half? In 451 A.D. the church held a council at Chalcedon to decide the issue. The church decided that it was not a matter of Jesus being fully God or fully human, or half and half, but it was a matter of both, both fully human and fully divine. To this day the church holds to this truth stated at Chalcedon:

We confess one and the same Son, our Lord Jesus Christ, perfect in manhood, truly God and truly man, or a rational soul and a body, of one substance with the Father with respect to the Godhead, and of one substance with us in respect of the manhood, like us in everything but sin ...

This is to say that Jesus is fully God and fully man. These two natures are blended into one integrated personality. He is not a split personality, nor does he suffer from schizophrenia. It is like a blender in your kitchen. Suppose you put apples, peaches, and pears in it and pushed the "on" button for a minute. Now what do you have -- apples, peaches, and pears? Yes, you do, but can you tell which is which? They have become one fruit, one substance. Also, it is like homogenized milk. When the raw milk comes from the farm, a dairy runs it through a homogenizer. As the milk runs through the machine, pistons compact the milk so that the cream and skim milk are made one. As a result you cannot take cream off the milk. In the same way, the human and divine natures of Jesus are compacted into one integrated person.

This means that the Father and the Son are one. When Jesus prays, God also prays. When the human Jesus suffers and dies on a cross, God is in Jesus enduring the cross. "God was in Christ reconciling the world to himself" (2 Corinthians 5:19). When the human Jesus speaks, it is also God who speaks. When Jesus weeps, God weeps. This truth makes us realize the seriousness of the cross. It was not only a human on the cross, but God was there in Jesus. Good Friday is the day God died in Jesus. Indeed, the murderers did not know what they were doing; they did not know they were killing God! As the spiritual says, "Sometimes it causes me to tremble, tremble, tremble."

16. We Believe You

Illustration

King Duncan

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

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

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

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

17. What Is Caesar’s and What Is God's? - Sermon Starter

Illustration

Brett Blair

A young lady was soaking up the sun's rays on a Florida beach when a little boy in his swimming trunks, carrying a towel, came up to her and asked her, "Do you believe in God?" She was surprised by the question but she replied, "Why, yes, I do." Then he asked her: "Do you go to church every Sunday?" Again, her answer was "Yes!" He then asked: "Do you read your Bible and pray everyday?" Again she said, "Yes!" By now her curiosity was very much aroused. The little lad sighed with relief and said, "Will you hold my quarter while I go in swimming?"

The little boy was straightforward and honest in his questions because he wanted to entrust to the lady something valuable. The Pharisees are not being honest. They have no intent in entrusting Jesus with anything. They are not looking for the answer to a question. They don't want someone to hold their quarter. They are looking for a way to get rid of this trouble making Nazarene named Jesus.

The Pharisees were so angry it blinded them. Think for a moment about the ironies here: We know, because we live on this side of the resurrection, that Jesus was God. They thought he was demonic, an agent of Satan. We know that Jesus is the King of kings. They thought he wanted to be the King of Israel. We know that he was the Son of God. They thought he was simply Joseph and Mary's son. We know that Jesus has influenced the world for 2000 years. They thought his influence would end at the cross.

It's a fascinating story. We look at the Pharisees and we shake our heads. How could they have been so wrong when the truth was standing right in front of them? I believe they were upset because Jesus held them accountable and exposed their hypocrisy. "Teacher, we know that you are sincere," they say to him, "and teach the way of God." Not for a moment did they believe in Jesus' sincerity. It was a set up. It was a way of putting him at ease before they stabbed him in the back. Tell us then, they continue, what do you think? Is it lawful to pay taxes to the emperor?

I suppose we ought to be grateful to the Pharisees. In their question, which Jesus says was motivated by malice, they prompt one of the greatest of Jesus' teachings. It may not seem like much on the face of it, but the implications of this teaching have echoed through the centuries and they have shaped western societies. Jesus said, Render to Caesar the things that are Caesar's and to God the things that are God's." Let us ask three questions this morning and find out why this little teaching has had such a great influence.

1. What Is Caesar's?
2. What Is God's?
3. Which Will You Choose?

18. Some Things Must Be Shared

Illustration

King Duncan

A Mercedes-Benz TV commercial shows one of their cars colliding with a concrete wall during a safety test. Someone then asks a Mercedes engineer why their company does not enforce their patent on their car's energy-absorbing car body. The Mercedes' design has been copied by almost every other car maker in the world in spite of the fact that they have an exclusive patent.

The engineer replies in a clipped German accent, "Because in life, some things are just too important not to share."

Wow! What a great statement. Some things are just too important not to share. As Christians we believe that the good news of Jesus Christ is one of those things that is too important not to share. No, that is an understatement. We believe that Jesus Christ MUST be shared with our friends, our neighbors, the world. The work of sharing the news of Jesus Christ we call evangelism. The Christian faith has been advanced through the ages by people who were willing to take upon themselves the responsibility of being evangelists - those who spread the good news of Christ.

19. Daring Words

Illustration

Larry Powell

The Gospel according to Mark, commonly accepted to be the earliest of the synoptics, relates that Jesus began his Galilean ministry by 1. making an announcement, 2. extending an invitation, and 3. issuing a command. It would be pressing the matter entirely too far to even remotely suggest that the sequence of events was intentional, yet there is a certain familiarity about the sequence itself. As a matter of fact, the three ingredients, broadly categorized above, probably bear a striking resemblance to the sermon you will likely hear in your particular church on any given Sunday: a. the announcement of a Gospel truth; b. the exhortation, with some degree of urgency, to accomplish something in the name of Christ, and c. the invitation to respond. Intentional or not, Jesus began his ministry with a format exceptionally accommodating to Gospel preachers. However, let us take up the sequence as described by Mark.

1. The announcement. The arrest of John the baptizer apparently served as the catalyst for Jesus to reveal the messianic secret. For thirty years, he had maintained a low profile, preparing himself, shaping his perspectives, waiting - waiting for the proper time to thrust himself prominently into the midst of human affairs. At last, the moment had arrived: "The time is fulfilled, and the kingdom of God is at hand; repent, and believe in the gospel" (1:15). Daring words! He had made bold as a young man sometime earlier in his hometown synagogue to proclaim that the Scriptures had been fulfilled at his reading. The Nazarenes responded by chasing him from the community. He knew full well that there would be a more general uprising against him now by both civil and religious authorities. But there was no choice. The groundwork had been laid, preparations had been completed, John was in prison, and the alarm must continue to be sounded: "The kingdom of God is at hand; repent, and believe in the gospel."

2. The invitation. He would need help. Passing along the Sea of Galilee he saw two brothers, Simon and Andrew. Without the slightest qualification, he said to them, "Follow me and I will make you fishers of men." Take notice that no questions were asked, no excuses offered, no "process planning" nor introspective "objective-setting" dialogue transpired. Mark says, "And immediately they left their nets and followed him." Going a little farther, two other brothers, James and John heard a similar, abrupt invitation to respond in like manner. How do you account for the fact that these four individuals, secure in employment, having obligations and immediate responsibilities, walked away from it all to follow one who had come upon them from behind, no questions asked? Perhaps a part of the answer is found in 1:22 where Jesus is referred to as one who spoke with "authority," and not as the scribes. This particular reflection upon the scribes, implying a certain insipidness, interests us. They possessed authority by virtue of their position. Why did they not speak with authority? Conjecture is risky business, but we have a notion that their recitations were mechanical, unfeeling, and sing-song. Devotion may have been reduced to formalized vocation, and the sharp edge of adeptness dulled by neglect. Figureheads occupy space but command little respect, whether they be scribes, ministers, bishops, church-school teachers, or members of a church staff. One must be more than simply a "figure-head." Perhaps we should each take counsel with ourselves regarding the phrase, "for he taught as one having authority, not as the scribes."

3. The command. Jesus rebuked an unclean spirit and commanded it to come out of a man in the synagogue, "and the unclean spirit ... came out of him" (1:26). Let us note the response: "They were all amazed and said ‘With authority he commands even the unclean spirits’ " (1:27).

Jesus began his public ministry with an announcement, an invitation, and a command, but most of all with authority.

20. Vicarious Faith Won't Help

Illustration

John R. Steward

From time to time I have, as most pastors do, a conversation with someone about his or her relationship with God. Most often it is during pre-baptism or pre-marital counseling. Quite often it becomes rather apparent that while these people believe in God they feel very far from him. For many there is a certain amount of fear in their understanding of how God wants to relate to them. It then is my joy to share with them how the incarnate God came to die so that they might be forgiven and receive eternal life. At this point it is my prayer that they will hear this as good news. I try to help them see that they can move from religion to a living relationship with God through Jesus Christ. For some it seems too good to be true. They remain locked in with a distant faith that doesn't change their reality.

One of my pastor friends, Ray Farness, said many years ago in a sermon, "Though vicarious suffering saved us, vicarious faith will not do us any good." Instead, Ray says, we must become like the little girl who came home from church and told her mother that the pastor had spoken about her in his sermon. She said that in fact the pastor had read her name from the Bible. The mother couldn't really believe what she was hearing, so she asked her daughter what verse the pastor had read. She said that it was that verse that says, "Jesus receives sinners and 'edith' with them." We should all hear him speak our names and believe that the gift of the cross is just for us.

Reprinted from By the Obedience of One (Minneapolis: Augsburg Publishing House), p. 80.

21. Faith over Time

Illustration

Eugene Winkler

A biographer of the Duke of Windsor, Alistair Cooke, remarks, "The Duke was at his best when the going was good." Aren't we all? Is that true of your faith? We believe in God when things are going well, but give us a few problems, a disappointment or two, and we begin to doubt.

But the parable is saying to us: God is in charge of the harvest, hang in there, because things will work out in God's way and in God's time. Our faith cannot depend just on the good times and good health.

It just may be that our theology is like that of director/actor Woody Allen, who accuses God of being an underachiever. He writes, "I would believe, if only God would give me a clear sign, like making a large deposit in my name in a Swiss bank."

Jesus says that the signs are not always clear, especially in the beginning. It is finally not for us to determine God's will. It is, however, our task to do the right thing as we know it given our limited perceptions. Jesus himself is the Good News: even the agony of the deception, denial and betrayal of some of his best friends, the wondering if God had forsaken him, and the humiliation of the cross did not keep him from saying finally, "Unto thee I commit my life."

22. Faith and Expectation

Illustration

Larry Powell

Acts 1:4-14 contains certain encouragements to the followers of Christ to be an "expectant" fellowship. With this in mind, let us consider some specific instances where expectancy is implied.

1. Acts 1:5: "For John baptized with water but before many days you shall be baptized with the Holy Spirit." What is the difference between John’s water baptism and the baptism of the Holy Spirit?

a. John’s baptism. Water baptism was commonly practiced by the Jews long before the appearance of John. It symbolized religious purification, and in a more specialized use it was applied when new converts entered into Judaism (proselyte baptism). John, however, baptized both Jews and Gentiles as a rote of moral purification for the approaching Kingdom of God. Although John’s baptism would enable those who submitted to it to meet the "Day of the Lord," it was to be distinguished as different from a future baptism, administered by one who "will baptize you with the Holy Spirit and fire."

b. Baptism of the Holy Spirit. This baptism consists not in symbolic gestures of initiation, but in the receiving of "power." It does not ordain anybody for, or against, the future but rather manifests itself in a spiritual experience in the present. An initiatory baptism is symbolically accomplished once, whereas the baptism of the Holy Spirit may occur quite unrehearsed many times over. The element of expectation is contained in the selected scripture by the phrase, "But before many days, you shall be baptized with the Holy Spirit."

2. Acts 1:7-8: "It is not for you to know times or seasons which the Father had fixed by his own authority. But you shall receive power when the Holy Spirit has come upon you." The disciples have just asked Jesus a legitimate question regarding the nature of his mission. A simple "yes" or "no" answer would not have been sufficient inasmuch as if he replied, "Yes (I have come to restore the Kingdom of Israel)," it would have been a lie, and if he had replied "No," they would have become disillusioned with him in the beginning. Instead, he informs them that it is not for them to know all the mysteries of God - but there is a consolation: "You shall receive power when the Holy Spirit has come upon you." Perhaps it is like saying to someone, "You cannot adequately define love, but nonetheless you can experience it." Here, the power of the Holy Spirit is promised, and they are encouraged to expect it in their own experience.

3. Acts 1:11: "Men of Galilee, why do you stand looking into heaven?" I suppose the most logical answer would have been, "Because we are bewildered!" It would have been extremely difficult to have acted otherwise while witnessing their Lord being lifted up into heaven on a cloud. If that were not enough, two men in white robes suddenly appeared to stand by them and question their amazement. In all probability, at least one of the inferences here is that rather than gazing into heaven, it would be more proper to get on with the business of the Kingdom, teaching and preaching, and doing "whatsoever I have commanded you." However, they should pursue their tasks of soul-winning with an attitude of expectancy because "this Jesus, who was taken up from you into heaven, will come in the same way."

4. Acts 1:14. "All those with one accord devoted themselves to prayer." And we may be sure that their prayers contained expectancy. Expectancy for what? For the baptism of the Holy Spirit and the return of the risen Lord.

23. I AM THE CHURCH

Illustration

John H. Krahn

I am the Church. Most of you associate me with steeples and stained glass windows. And in one sense, you are right. One of the ways I can be described is by my individual architectural style. I am usually constructed with the finest materials, and my cost per square foot is often quite high. I think this is appropriate because I make a visible statement to the world about the feelings of my members towards the Lord. I am a visible witness to the community. When I am allowed to look run-down, my appearance reflects how you feel about me.

Although many folks see me mainly as a building, this is only a small part of my personality. For the most part, I am people, people like you who are reading this message. I am the people of God who believe in the Lord Jesus Christ and are baptized. Each believer is part of me ... a little me, a little church. In the same way that the building part of me gives an image to the community, the people part of who I am makes a statement to the community also. We reflect God’s importance and love to the community we serve.

Because of the inability to understand clearly what God teaches in the Bible about what we should believe and how we should be in ministry, there are many denominations that make me up. This hurts me. It hurts me because God wants us all to be one. It hurts me because the non-believing world looks at our division and finds fault with us. This makes it harder for them to become one of us. It hurts me because we are also weakened through division. I am the Church, and for my sake, I hope each of you will pray that there will be greater understanding, acceptance, working together, and unity among all Christians.

There is another most important thing that I want to talk about. My cornerstone must always be the Lord Jesus Christ. Jesus said to the apostle Peter that his confession of faith in him was the strong foundation upon which the church must be built. When it is built on Jesus, not even the gates of hell can destroy it. Don’t forget your cornerstone. This is another way of my telling you not to forget your central purpose for being the church. I am the Church and my central, most important function is to share with my members and the world that God is in love with all people and desires their salvation. This can only happen when people recognize their sinfulness, repent, and receive Jesus Christ as the cornerstone of their personal lives. When this happens, God looks at them and no longer sees their sin but rather sees his Son, their Savior.

I challenge each of you to seek the help of God to expand in your love for him and for one another. I challenge you to expand in your willingness to listen to one another, to accept one another, to forgive one another. I challenge you to expand your involvement with other churches and the world-wide ministry of our Lord Jesus Christ. Finally, I challenge you to expand your efforts in sharing with each other and with your community the message of God’s love through Jesus Christ. This message is the Rock upon which I am built.

24. IN DOUBT? FAITH IT!

Illustration

John H. Krahn

When I was in the hospital, I received many cards. Among them was one that had an actual mustard seed in a little container pasted on the front of it along with the words, "For if you had faith even as small as a tiny mustard seed you could say to this mountain, ‘Move!’ and it would go away. Nothing would be impossible." A mustard seed is really no big deal. But from this small seed grows a very large plant in a very short period of time.

Using a tiny mustard seed, Jesus suggests a very remarkable thing. He says that if our faith is only as large as this very small seed, we can do great things, as great as moving a mountain from one location to another. In fact, he says, "Nothing would be impossible for us." As Jesus talks to us about a mountain-moving faith, some of us possess a mountain of doubt.

It has been my experience that those who doubt more than they believe try to subject God to the limits of their own reason. They want God on their terms, according to their own rationale. They seem to say that if they were God, things would have been done differently. And right here, I believe, is the crux of the problem. They see themselves as God. For to be wiser than God is to be God.

If we really want to get to know God, it is better to begin with faith. What we really need is a faith that seeks understanding rather than an understanding that seeks faith. To put it another way, "In Doubt? Faith It!" No matter how little our faith might be - even if it is smaller than a mustard seed - God is saying to us today that there is great potential for its growth.

25. And Their Eyes Were Opened

Illustration

Larry Powell

Some years ago, a movie titled Zapata depicted the engaging story of the famous Mexican hero, Zapata. He was to the Mexicans what "El Cid" was to the Spanish: a redeemer of his people. Those who loved Zapata were radically devoted to him and his cause. At the end, when Zapata was ambushed by government troops, the white horse upon which he had led countless charges, escaped into the hills. The peasants violently refused to believe that their leader would have allowed himself to be ambushed and killed, and whenever they caught a glimpse of the white horse in the hills, they claimed that it carried Zapata, signaling to them that he would return. They fully expected the return, but in time, the expectation died.

Although Jesus attempted on several occasions to interpret specific events to his disciples, as well as to prepare them for his certain return, not one of them was prepared. As Carlyle Marney once said, none of them lay hidden in the shrubbery near the tomb ... waiting ... waiting. Judas had gone off somewhere and hanged himself. The others were scattered, afraid, stroking their wounds, trying to recover from the total collaspe of everything. They had not been prepared for the crucifixion, much less the Resurrection. The post-Resurrection appearances mentioned in our scripture caught them totally by surprise. Two observations about the particular appearance described in our text:

1. The two men were on their way to Emmaus, discussing events pertaining to the crucifixion. Jesus caught up to them in the midst of their own journey, becoming a part of it himself, and in the end, baptizing it with his blessing. Those of us in the church believe that this is still the way Christ often comes into our lives. Off on our own journeys, pursuing some goal or objective, totally submerged in our own concerns ... determined, ambitious, outrunning the spiritual life while in full stride toward that which we hope to achieve. And then, it happens. In half-step we are arrested by the sudden awareness of another presence; we had not expected it, nor do we always recognize it immediately. It just abides, and just as with the Emmaus travelers, it comes into clearer focus in due time. As the Holy Spirit accompanies us in our own journeys, it is hoped that somewhere along the way it may be with us as it was with them; "And their eyes were opened and they recognized him" (v. 31).

2. It is significant that Jesus was made known to them in the "breaking of bread." In the upper room Jesus had taken the elements of the Passover meal and transformed them into something completely different. The familiar ritual was changed from remarks about the Passover to references to the "body and blood" of the host. In a very real sense, Jesus’ messianic identity was uniquely made known to them in the breaking of bread in the upper room. Then, at Emmaus, he was again "made known" in the breaking of bread. There are other references to post-Resurrection appearances of Jesus at which his presence was made known around a meal (see Mark 16:14; John 21:9-14). Little wonder that early Christians quickly associated a mystical significance with the meal, more specifically, the Eucharist. Consequently, the church observed communion several times daily with the prayer, "Maranatha" (Come Lord!).

The expected return of Zapata was never fulfilled, and eventually the expectation faded. The unexpected return of Jesus of Nazareth took even his followers by surprise. Ironically, it seems that he must still catch us from behind.

26. A Haven for Troubled Hearts - Sermon Starter

Illustration

Brett Blair

Eric Clapton, arguably the greatest living rock guitarist, wrote a heart wrenching song about the death of his four year old son (March 20, 1991). He fell from a 53rd-story window. Clapton took nine months off and when he returned his music had changed. The hardship had made his music softer, more powerful, and more reflective. You have perhaps heard the song he wrote about his son's death. It is a song of hope:

Would you know my name if I saw you in heaven?
Would it be the same if I saw you in heaven?
I must be strong and carry on,
'Cause I know I don't belong here in heaven.

Would you hold my hand if I saw you in heaven?
Would you help me stand if I saw you in heaven?
I'll find my way through night and day,
'Cause I know I just can't stay here in heaven.

Time can bring you down, time can bend your knees.
Time can break your heart, have you begging please, begging please.
Beyond the door there's peace I'm sure,
And I know there'll be no more tears in heaven.

Jesus has just had the Passover meal with his disciples. He has washed their feet in an act of servanthood. He has foretold his betrayal which Judas will soon perform. He has predicted Peter's denial. He has told them he is leaving. But he adds this word of hope: Do not let your hearts be troubled. Believe in God, believe also in me. In my Father's house there are many rooms. I go to prepare a place for you and will come again and take you to myself. So that where I am, you may be also.

Hardship has a way of getting our attention. Pain slows us down. Very few us, after facing a trial, come out the same way we entered in. Jesus understood this and attempted to prepare his disciples for the road ahead.

27. A Simple Answer

Illustration

Lee Griess

Could that have been Judas' greatest downfall, the inability to see himself as a sinner and hence receive God's forgiveness? For without that sense of forgiveness, life holds little joy and the future is hopeless. Someone once said that the person who knows himself or herself to be a sinner and does not know God's forgiveness is like an overweight person who fears stepping on a scale.

There once was a very bitter man who was sick in soul, mind, and body. He was in the hospital in wretched condition, not because his body had been invaded by a virus or infected with some germ, but because his anger and contempt had poisoned his soul. One day, when he was at his lowest, he said to his nurse, "Won't you give me something to end it all?" Much to the man's surprise, the nurse said, "All right. I will." She went to the nightstand and pulled out the Gideon Bible and began to read, "For God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have eternal life." When she finished she said, "There, if you will believe that, it will end it all. God loves you, forgives you and accepts you as his child."

Such a simple answer. But it worked for that man. He realized after much soul-searching that she had spoken truly. And over a period of some time, he came to believe and accept God's love for him.

There is a way to God. Jesus died to provide it. We may not be Mary or that "woman of the city," but there are sins that weigh upon our hearts. There are scars and cuts that we have inflicted on others. There is a darkness within each of us that no one knows of but God. But that same One, our loving God, sees all and forgives all and calls us to God.

Remember, the one who is forgiven little loves little. But the one who is forgiven much loves with all the heart! May that be true of us. In Jesus' name. Amen.

28. Athanasian Creed

Illustration

Brett Blair

Athanasian Creed: Athanasius, known as Athanasius of Alexandria, was the 20th bishop of Alexandria. His intermittent episcopacy spanned 45 years, of which over 17 encompassed five exiles. He is traditionally thought to be the author of the this Creed named after him. It was created to guard Nicene Christianity from the heresy of Arianism. It is widely accepted as orthodox and some abbreviated versions of it are still in use today. And yes, the intro and outro are actually part of the original text.

Whoever desires to be saved should above all hold to the catholic faith.

Anyone who does not keep it whole and unbroken will doubtless perish eternally.

Now this is the catholic faith:

    That we worship one God in trinity and the trinity in unity,
    neither blending their persons
    nor dividing their essence.
        For the person of the Father is a distinct person,
        the person of the Son is another,
        and that of the Holy Spirit still another.
        But the divinity of the Father, Son, and Holy Spirit is one,
        their glory equal, their majesty coeternal.

    What quality the Father has, the Son has, and the Holy Spirit has.
        The Father is uncreated,
        the Son is uncreated,
        the Holy Spirit is uncreated.

        The Father is immeasurable,
        the Son is immeasurable,
        the Holy Spirit is immeasurable.

        The Father is eternal,
        the Son is eternal,
        the Holy Spirit is eternal.

            And yet there are not three eternal beings;
            there is but one eternal being.
            So too there are not three uncreated or immeasurable beings;
            there is but one uncreated and immeasurable being.

    Similarly, the Father is almighty,
        the Son is almighty,
        the Holy Spirit is almighty.
            Yet there are not three almighty beings;
            there is but one almighty being.

        Thus the Father is God,
        the Son is God,
        the Holy Spirit is God.
            Yet there are not three gods;
            there is but one God.

        Thus the Father is Lord,
        the Son is Lord,
        the Holy Spirit is Lord.
            Yet there are not three lords;
            there is but one Lord.

    Just as Christian truth compels us
    to confess each person individually
    as both God and Lord,
    so catholic religion forbids us
    to say that there are three gods or lords.

    The Father was neither made nor created nor begotten from anyone.
    The Son was neither made nor created;
    he was begotten from the Father alone.
    The Holy Spirit was neither made nor created nor begotten;
    he proceeds from the Father and the Son.

    Accordingly there is one Father, not three fathers;
    there is one Son, not three sons;
    there is one Holy Spirit, not three holy spirits.

    Nothing in this trinity is before or after,
    nothing is greater or smaller;
    in their entirety the three persons
    are coeternal and coequal with each other.

    So in everything, as was said earlier,
    we must worship their trinity in their unity
    and their unity in their trinity.

Anyone then who desires to be saved
should think thus about the trinity.

But it is necessary for eternal salvation
that one also believe in the incarnation
of our Lord Jesus Christ faithfully.

Now this is the true faith:

    That we believe and confess
    that our Lord Jesus Christ, God's Son,
    is both God and human, equally.

     He is God from the essence of the Father,
    begotten before time;
    and he is human from the essence of his mother,
    born in time;
    completely God, completely human,
    with a rational soul and human flesh;
    equal to the Father as regards divinity,
    less than the Father as regards humanity.

    Although he is God and human,
    yet Christ is not two, but one.
    He is one, however,
    not by his divinity being turned into flesh,
    but by God's taking humanity to himself.
    He is one,
    certainly not by the blending of his essence,
    but by the unity of his person.
    For just as one human is both rational soul and flesh,
    so too the one Christ is both God and human.

    He suffered for our salvation;
    he descended to hell;
    he arose from the dead;
    he ascended to heaven;
    he is seated at the Father's right hand;
    from there he will come to judge the living and the dead.
    At his coming all people will arise bodily
    and give an accounting of their own deeds.
    Those who have done good will enter eternal life,
    and those who have done evil will enter eternal fire.

This is the catholic faith:
one cannot be saved without believing it firmly and faithfully.

This ecumenical creed (428 A.D.) is probably unknown to most Christians because it is seldom, if ever, used in worship services. It is probably not used because of its length. The Nicene Creed has eighteen printed lines, whereas the Athanasian has 69. It is difficult for congregations to use because of the creed's intricate and complex terms.

Though the creed carries the name of Athanasius, he did not write it. It was the product of the church of his time. The creed was named after him to honor him for his brave and forceful defense of the Trinity. Athanasius (289-373) was a bishop in Alexandria, Egypt.

The creed deals primarily with the Trinity and Jesus as the Son of God. At this time, the heresy of Arius was prominent. He taught that Jesus was not fully human or divine and that the Holy Spirit was not God but only a divine influence. The Athanasian Creed denounced these false teachings and upheld the doctrine of the Trinity. Luther's high regard for this creed was expressed: "I doubt, since the days of the Apostles, anything more important and more glorious has ever been written in the church of the New Testament."

29. Families Pass on the Faith

Illustration

Lewis Smedes

Lewis Smedes, the renowned Christian author, ethicist, and theologian, shared why he believes in Christ. He said it this way: May I share with you some reasons why I believe? All good reasons, none of them the really real reason. There’s my family. I believe because I was brought up in a believing family. I don't make any bones about that. I don't know what would have happened to me if I had been born in the depths of Manchuria of a Chinese family. I just don't know. I do know that I was led to believe in the love of God as soon as I learned I should eat my oatmeal. We did a lot of believing in our house. We didn't have much else to do, as a matter of fact. Other kids sang ‘Jesus loves me this I know ‘cause the Bible tells me so." I sang, "Jesus loves me this I know, ‘cause my ma told me so."

I'm not alone. You probably heard about a reporter asking the great German theologian, Karl Barth, toward the end of his career: "Sir, you've written these great volumes about God, great learned tomes about all the difficult problems of God. How do you know they're all true?" And the great theologian smiled and said, "'Cause my mother said so!"

Lewis Smedes concluded: Families are God's primary missionary society.

30. We Want Proof

Illustration

Scott Hoezee

There is a reason why many Christians around the world have latched so quickly and tenaciously onto the discovery of what may be the ossuary or burial box for James, the brother of Jesus. There's a reason why every time archaeologists discover some inscription referring to King David, Pontius Pilate, or some other biblical figure that this news immediately makes a splash in the pages of Christianity Today. Here, we are told, is further "proof" that the stuff in the Bible really did happen! There's a reason why there is now a huge enterprise that is literally scouring the universe for evidence that the formation of the cosmos required the hand of a Creator God. It's not just that we want to meet evolutionary and atheist scientists on their own turf--most folks also quietly hanker for something tangible that can bolster the confidence they have in their faith. Over and again we find ourselves wanting more.

Jesus himself knows that faith is both a blessing and a miracle. That's why he says in verse 29 that while it was one thing for Thomas to believe with Jesus standing right in front of him, it would one day be quite another thing to believe without such undeniable physical proof standing in the same room.

31. No One is Exempt From Doubt

Illustration

Brett Blair

Some of you may remember Dave Dravecky, former pitcher for the San Francisco Giants. At the peak of his career in 1991 he lost his pitching arm to cancer. Those who watched his 1989 comeback will never forget the Montreal game. Dave's left arm snapped with a deafening crack that could be heard in the stands. The comeback quickly ended. It was a devastating experience. It is bad enough to have cancer, let alone face the amputation of an arm, but then on top of that, to lose a promising career as a major league baseball player. Naturally Dave was filled with many questions.

During his struggles, letters of encouragement poured in from all over the country. Most were letters of encouragement. Some were looking for answers to life's questions. They had seen him keep his faith, and they wanted to know how he had done it. But one day he received this letter:

Dear Mr. Dravecky, If there is a God who cares so much about you, why did he allow you to have the surgery in the first place? I have lived 41 years in this old world and have yet to see any piece of genuine evidence that there is anything real about any of those religious beliefs you talk about. God certainly does not love me and has never done a single thing to express that love for me. I have had to fight for everything I ever got in life. Nobody cares about what happens to me and I don't care about anybody else either. Can't you see the truth that religion is nothing more than a crutch used by a lot of weaklings who can't face reality and that the church is nothing but a bunch of hypocrites who care nothing for each other and whose faith extends not to their actions or daily lives but is only just a bunch of empty phrases spouted off to impress others?

A cruel letter, isn't it? How would you have responded to it? He sent a letter to the man and said that he had faced his own doubts and that faith was not always easy. He wrote, "I am convinced that there is a God. That no matter what happens to me, there is a purpose for it and behind that purpose stands a loving, caring God." Dravecky had come to know the same Lord who came back for Thomas. The same Resurrected Jesus who stood before all the disciples and said, "Peace be with you, Thomas. Put your finger here; see my hands. Reach out your hand and put it into my side. Stop doubting and believe."

We all have doubts: Thomas, Dravecky, the letter writer. No one is exempt. What Jesus says to you is: You will be blessed if in the midst of those doubts you believe.

32. I Smell Bread

Illustration

George Bass

In one of the episodes of M*A*S*H, the sophisticated shell, inside which Major Winchester protects himself from the horror of the suffering and death with which he constantly deals, breaks; and he is left defenseless. He goes into a type of depression in which he struggles to find some answers to life's most perplexing problem -- death. Finally, in utter desperation, he leaves the base hospital and goes up to the battalion aid station where the wounded are first taken. Colonel Potter discovers where he is and calls him, ordering him to return to the M*A*S*H hospital. A medical corpsman interrupts the conversation and calls the surgeon over to a man who is dying. Winchester confirms the impending death with a glance. The soldier says, "I can't see anything. Hold my hand." The major replies, "I am." "I'm dying," the soldier moans, and this causes the surgeon's unarticulated questions to surface: "Can you see anything? Can you feel anything? I have to know." But the dying soldier doesn't answer. Instead, he says, "I smell bread."

You cannot miss the significance of the symbol. Bread is the symbol for Christ. It is a symbol for going home. It is at the table that we are brought face to face with the person and mission of Jesus Christ. In that meal, we celebrate our death and our life in Christ. But Christ doesn't allow us, any more than he allowed the disciples, to relax and enjoy the fellowship of his table, simply talking about the Lord and what the resurrection experience means to us as though that's all there is to the Easter appearances of the Lord.

If we dare to say, "Christ is risen! He is risen indeed!" We are enjoined to listen and respond to what else he has to say: "You are my witness (Luke 24:48)." Just as the disciples witnessed in the first century of the Christian era, it is our business to show the world by what we do and say that the Lord is really alive and that he is, indeed, the Lord of all. That's a significant part of the continuing story about the resurrection of Jesus Christ. Those who hear it and believe that it is true are charged with the responsibility of passing it on to the rest of the world so that all people will have the opportunity to hear and believe.

33. You Can Make Me Well

Illustration

William R. Boyer

In the old musical Jesus Christ Superstar, there's a scene when the crowd grovels around Jesus, pulling on his hands and on his garments, crying,

See my eyes, I can hardly see.
See me stand, I can hardly walk.
I believe you can make me whole.
See my tongue I can hardly talk.
See my skin, I'm a mass of blood.
See my legs, I can hardly stand.
I believe you can make me well.

We all need physical healing. But we need spiritual healing even more.

34. Our Lord's Abundant Table - Sermon Starter

Illustration

Brett Blair

Charles Swindol tells a funny story about a nine-year-old named Danny who came bursting out of Sunday school like a wild stallion. His eyes were darting in every direction as he tried to locate either mom or dad. Finally, after a quick search, he grabbed his Daddy by the leg and yelled, "Man, that story of Moses and all those people crossing the Red Sea was great!" His father looked down, smiled, and asked the boy to tell him about it.

"Well, the Israelites got out of Egypt, but Pharaoh and his army chased after them. So the Jews ran as fast as they could until they got to the Red Sea. The Egyptian Army was gettin' closer and closer. So Moses got on his walkie-talkie and told the Israeli Air Force to bomb the Egyptians. While that was happening, the Israeli Navy built a pontoon bridge so the people could cross over. They made it!

By now old dad was shocked. "Is THAT the way they taught you the story?"

Well, no, not exactly," Danny admitted, "but if I told you the way they told it to us, you'd never believe it, Dad."

With childlike innocence the little guy put his finger on the pulse of our sophisticated adult world where cool skepticism reigns supreme. It's more popular to operate in the black-and-white world of facts…and, of course, to leave no space for the miraculous.

And so when we read the story of the feeding of the five thousand, we tend to focus our attention on the question, "Did it really happen?" There have been a number of attempts to "explain" the miracle. One attempt says that the people were so moved by Jesus' generosity and the generosity of the little boy that they brought forth the food they had hidden under their clothes and in their traveling pouches. This way everyone was satisfied. Another theory says that the story is not really talking about physical hunger but spiritual hunger. When the small amount of food was passed around everyone tore off a minuscule symbolic fragment. In this Jesus is said to have satisfied the thirst of the soul not the stomach.

I think these questions say more about us than they do Jesus. If Jesus is the Messiah, and I believe he is, then there is no question but that he performed miracles, and on a regular basis. The point of the story of feeding of the five thousand is not to prove that miracles happen. The point of the story is to teach us three things:

1. Jesus is the Fulfillment of the Word.
2. We Are to Serve at the Table of the Lord.
3. We Can Use Our Abilities in Service.

35. Too Easily Satisfied

Illustration

Scott Hoezee

Today as much as ever, people need to know that this kingdom is real and available. They need to see the joy and the possibilities of that kingdom in us. Because often people are too easily satisfied just to make do with what is quick and easy and cheap. People settle for sex or liquor or a rock band or the distractions provided by entertainment. They look to these things to save them, or at least to help them move forward in a grim world. But, as C.S. Lewis once wrote, we are far too easily satisfied. We're like a child who turns down an invitation for a day at the beach and chooses instead to stay sitting in a slum alley making mud pies just because the child really can't imagine how much better a day at the shore can be. "What could be better than making these slimy mud pies?" the child might think. Ah, if only he knew!

Or as Dallas Willard writes, when he was a boy, rural electrification was just happening and power lines were being strung throughout the countryside. But suppose even after the lines were up and running, suppose you ran across a house where the weary family still used only candles and kerosene lanterns for light, used scrub boards, ice chests, and rug beaters. A better life was waiting for them right outside their door, they were, not far from it, if only they would let themselves be hooked into the power lines. "My friends," you could proclaim, "electricity is at hand!" But suppose they just didn't trust it, thought it was too much of a hassle, and anyway didn't believe the promises that things might be easier with this newfangled juice running into their house. "If it's all the same to you, we'll stick with the old ways."

Maybe the kingdom is like that: it's here, not far away, it's real, it is right outside your door. The kingdom of God is at hand! A heart of love can help you draw near to it. Don't be so easily satisfied with the temporary pleasures of sex and money, power and food, cable TV and the wonders of technology. A better, exciting, hopeful, joyful kingdom of life is real. We need to be in the business of driving away the demons of doubt, despair, cynicism, arrogance, and anything else that hinders people from believing our message and so entering Jesus' kingdom. The kind of unclean spirits Jesus so routinely encountered have not gone off duty, my friends. Just look around. It is because they remain so real and powerful that we must proclaim and also live under the rule of God right now. The kingdom of God is at hand. We live knowing that this is true! We live to help others believe it, too.

36. A Way to God

Illustration

King Duncan

Legend has it that before the Reformation, before he transformed the church, Martin Luther was in his room in the monastery weeping because of his sins. His confessor, a young man, simply didn't know what to do, so he began repeating the Apostles' Creed

"I believe in God the Father Almighty, Maker of heaven and earth; And in Jesus Christ His only Son our Lord; who was conceived by the Holy Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, dead, and buried; He descended into hell; the third day He rose again from the dead; He ascended into heaven, and sitteth on the right hand of God the Father Almighty; From thence He shall come to judge the quick and the dead.

"I believe in the Holy Ghost; the holy Catholic Church; the communion of Saints; the forgiveness of sins; the . . . ."

Wait!" Luther interrupted his confessor. "What did you say?"

What do you mean, what did I say?"

That last part. What was it again?"

Oh, that. I said, ‘I believe in the forgiveness of sins.'"

"The forgiveness of sins," Luther said as if savoring each word. "The forgiveness of sins. Then there is hope for me somewhere. Then maybe there is a way to God."

There is a way to God. Jesus Christ died to provide that way. We may not be a woman of the city but there are sins that break our hearts as well. And there is One who sees those broken hearts and cares, and forgives, and heals, and makes whole.

37. When in Doubt, Stall

Illustration

Editor James S. Hewett

The sorcerer had fallen out of favor of the court, and the king sentenced him to death. On the day of the planned execution, the sorcerer told the king that if he would allow him to live for one year, the king could become famous around the world—because the sorcerer would make the king's horse talk. If the sorcerer failed, the king could kill him—and the sorcerer wouldn't object. The king agreed, and the sorcerer was spared for one year and dispatched to a dungeon. A duke, who was friendly to the sorcerer, sneaked up to the dungeon and said: "You are indeed a fool. I know and you know that you do not have the power to make animals speak. Now you will surely die." The sorcerer answered: "I have a year. Many things can happen in a year. The king might die. Or I might die. And who knows? In a year perhaps the horse might talk."

38. EASTER POWER

Illustration

John H. Krahn

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

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

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

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

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

39. God Loves Us All

Illustration

King Duncan

I was reading recently about a tribe in Africa known as the Masai, a race of strong, tall people. This particular tribe has always believed in one god, Engai. They believe Engai is passionately involved in his people's lives. But here is what the Masai believe about their god: that he loves the rich more than the poor, the healthy more than the sick, the virtuous more than the wicked. Engai favors the Masai over every other tribe, providing them with rain and sleek cattle and protecting them against their enemies.

We could call such views primitive if we were not aware that this is how many Christians view God - a God who favors some people over others. But this is not the God that Jesus gave us. Jesus taught us to call God "Abba" or "Daddy" and taught us that God loves all people equally whether they are rich or poor - black, brown, yellow, red or white - whether they live in the United States or in China or anywhere else in the world. God plays no favorites. God loves us all. Is that important?

You bet it is. It's important in how we think about others and it is important in how we think about ourselves.

40. Let Us Pray

Illustration

Thomas Long

When the late composer Leonard Bernstein was composing his famous contemporary Mass — his rock, blues and jazz Mass — he said that he wanted it to be "an honest Mass." What he meant was that he wanted the words and music of this Mass, this worship service, to ring true even to people who didn't see themselves as particularly religious, or churchy.

Well, as such, he knew that the most demanding moment in the Mass would not be "Credo," "I believe." Most people out there believe in the culture, at least believe vaguely, in God. The most demanding moment would not be Credo. It would be Oremus, "Let us pray." Because to pray, to talk to God, we cannot hedge our bets about God, we have to move beyond vagueness and enter into a relationship with God.

Sure enough, in Bernstein's Mass, when it comes time to pray, a chorus begins to intone a traditional prayer of confession, but then a lone tenor voice soars up above the others to sing:

If I could, I'd confess.
Good and loud, nice and slow
Get this load off my chest
Yes, but how Lord, I don't know.

What I say, I don't feel
What I feel, I don't show
What I show, isn't real
What is real, Lord?
I don't know.
No, no, no, I don't know.

According to the Gospel of Luke, Jesus told his disciples a parable because they were having problems with prayer. Now Leonard Bernstein may have assumed that only contemporary, and non-religious people would have problems with prayer, but Jesus knew better. We all have problems with prayer.

41. Running Out of Fuel

Illustration

Lee Griess

In 1991 an Air Canada flight ran into big trouble. Passengers were enjoying an in-flight movie on the Boeing 767 when the jumbo jet's massive engines abruptly stopped. At first only those without earphones on noticed anything. However, soon it was apparent the jet was in trouble. The pilot came on the speaker system and announced that Flight 143 would be making an emergency landing. The 69 people on board were trapped in an agonizingly slow but inescapable descent to earth.

For several minutes a desperate silence hung over the cabin. Then fear gave way to screams of anxiety as the landing neared. All the latest technology could not keep the jumbo jet in the air. What had happened was this. The electronic digital fuel gauge was out of order. So the flight crew had depended on the figures given them by the refueling crew before takeoff. But someone on the refueling crew had confused pounds with kilograms. Therefore, eight hundred miles short of its destination, that mighty jet simply ran out of fuel and was forced to make an emergency landing. Fortunately no one was injured.

A multi-million dollar airplane, headed in the right direction, but running out of fuel. That's what's happening to a lot of people today. They have everything in life going for them a new car, a wonderful home, a good education, and a good job and one day they wake up out of fuel. At the center of their lives there is an emptiness. They don't know why they are living. There is nothing outside of themselves to live for.

Don't let that happen to you. Jesus tells us that the power for successful living comes from God. It is the promised gift that Jesus offers us. "Peace be with you," he says. "My peace I give to you, not as the world gives you. Let not your hearts be troubled, believe in God, believe also in me."

42. Sermon Opener - A Strange New Math

Illustration

Glenn E. Ludwig

We have a wonderful mystery to contemplate this morning, and it is summarized in a strange formula. It's not really all that complicated, but it is worthy of reflection for it has implications for our lives together. Here is the formula, an equation, really: 1 + 1 + 1 = One.

Rather strange math, isn't it? Well, it's God's math, so let's see how it works.

That strange formula really comes from the gospel text for today. For the past several weeks during this Easter season, our gospel readings have come from that section of John's gospel known as the Final Discourse of Jesus.

This last speech, if you will, that Jesus makes to his disciples concludes with these verses from the 17th chapter. It is really a prayer of Jesus to his Father in heaven and has often been called the High Priestly Prayer of Jesus. In a sense, it is Jesus' last will and testament, his parting shot, his last effort to teach, to exhort, to encourage, to empower his disciples.

Now for the math part. Listen to Jesus' words: "I ask not only on behalf of these, but also on behalf of those who will believe in me through their word, that they may all be one. As you, Father, are in me and I am in you, may they also be in us, so that the world may believe that you have sent me." Did you hear it? 1 + 1 + 1 = One. It's not too difficult, once we understand the parts of the equation. Let's unravel the mystery slowly.

43. !!!

Illustration

John H. Krahn

With the coming of the Holy Spirit an exclamation point was added to the Christian witness. Excitement had arrived. Power was present. Unbelief vanished. Fear fled. God, full throttle, was busy putting punch into preaching - cracking walls of unbelief, and giving the apostles a spiritual trip that they had never imagined possible.

At Pentecost the church is born. It had ceased to be an expectant enclave and now becomes a witnessing community. What emerged that day was a congregation filled with the power, excited over the message of salvation through Jesus Christ, alive at worship, consumed with love for one another, and devoted to the Lord. Their ministry was so positive that Luke tells us that the whole city was favorable to them.

We all get excited over the early success of the Christian Church, for everyone likes to hear a success story. In recent history, there have been fewer success stories in the church. In contemporary America, a congregation merely holding its own is seen as doing exceptionally well. The church has developed a failure mentality. At times even its leadership and its pastors speak in terms of its lessening influence and its ineffective witness. Disgraceful! All hell rejoices over such negatives.

When I recite the Creed every Sunday at our services, I believe what I say. "I believe in the Holy Ghost, the holy Christian Church." I really do. And I know you do also. I not only believe the church will remain, but I also believe it will flourish. The promises of God and the powerful Spirit are still with us!

There is no dream inspired by God and having the blessing of his Spirit that is unattainable for us. As a salesman member of our parish put it to me, "We have the greatest product there is, Jesus Christ." To which I might add, "We have a great area to market it. We all live in communities stocked with thousands of potential customers. In most cases only forty percent of them are worshiping regularly." I have only the highest hopes for the church’s future.

"I believe in the Holy Spirit." Pentecost continues to happen! The Spirit’s power is ours! We must seize the moment and become a dynamic church in every way to the glory of God until the Lord comes again!

44. Believing in Jesus: Erasing Boundaries

Illustration

David Reynolds

If we believe in Jesus, we know the boundaries are erased inside and out, life's for us all. Fred Craddock tells the story of a missionary sent to preach the gospel in India near the end of World War II. After many months the time came for a furlough back home. His church wired him the money to book passage on a steamer but when he got to the port city he discovered a boat load of Jews had just been allowed to land temporarily. These were the days when European Jews were sailing all over the world literally looking for a place to live, and these particular Jews were staying in attics and warehouses and basements all over that port city.

It happened to be Christmas, and on Christmas morning, this missionary went to one of the attics where scores of Jews were staying. He walked in and said, "Merry Christmas." The people looked at him like he was crazy and responded, "We're Jews." "I know that," said the missionary, "What would you like for Christmas?" In utter amazement the Jews responded, "Why we'd like pastries, good pastries like the ones we used to have in Germany." So the missionary went out and used the money for his ticket home to buy pastries for all the Jews he could find staying in the port. Of course, then he had to wire home asking for more money to book his passage back to the States.

As you might expect, his superiors wired back asking what happened to the money they had already sent. He wired that he had used it to buy Christmas pastries for some Jews. His superiors wired back, "Why did you do that? They don't even believe in Jesus." He wired back: "Yes, but I do."

45. Astonishing! - Sermon Starter

Illustration

Brett Blair

For centuries people believed that Aristotle was right when he said that the heavier an object, the faster it would fall to earth. Aristotle was regarded as the greatest thinker of all time, and surely he would not be wrong. Anyone, of course, could have taken two objects, one heavy and one light, and dropped them from a great height to see whether or not the heavier object landed first. But no one did until nearly 2,000 years after Aristotle's death. Legend has it that in 1589 Galileo summoned learned professors to the base of the Leaning Tower of Pisa. Then he went to the top and pushed off a ten-pound and a one-pound weight. Both landed at the same instant. The power of belief was so strong, however, that the professors denied their eyesight. They continued to say Aristotle was right.

I believe that this illustrates perfectly what is going on in the world today. You could show the terrible ravaging effects of AIDS and people will have promiscuous sex anyway. You can show someone a diseased liver and cancerous lungs and people are going to abuse alcohol and smoke regardless of the facts.

You know what I wish? I wish someone would just climb to the top of the tower and push off a ten-pound argument and a one-pound argument and let's just see if they reach the ground first. That would finally prove who is right and who is wrong. But then I am reminded that when Galileo did that no one believed him. Even with the authority of obvious visible proof, i.e. the two weights reached the ground at the same time, the professors did not believe. The problem here is obvious. Most people are going to believe what they have always believed regardless of the facts.

But something different occurred in the life of Jesus. Something persuasive. Mark records that when Jesus came to Capernaum, on the Sabbath day, and entered the synagogue and taught, the crowds were astounded. Why? One word: Authority. He taught, not as the scribes taught, but as one having authority.

What was it that convinced them? What did they hear and see in the life of Christ that made him stand above all other teachers. Why were they so drawn to him?

1. His teaching was new.
2. He taught with authority.

46. Regardless of the Cost?

Illustration

Bryn MacPhail

There's a vast difference between intellectual faith and genuine faith. In the late 1890's, a famous tightrope walker strung a wire across Niagara Falls. As 10,000 people watched, he inched his way along the wire from one side of the falls to the other.

When he got to the other side, the crowd cheered wildly. Finally, the tightrope walker was able to quiet the crowd and shouted to them, 'Do you believe in me?'. The crowd shouted back, 'We believe! We believe!'.

Again he quieted the crowd and shouted to them, 'I'm going back across the tightrope but this time I'm going to carry someone on my back. Do you believe I can do that?'. The crowd yelled back, 'We believe! We believe!'. He quieted the crowd one more time and then asked them, 'Who will be that person?'.

The crowd suddenly became silent. Not a single person was willing to apply the very truth that they professed to believe in that the tightrope walker could cross the falls with a person on his back.

We may believe that Jesus is the Son of God, but does our faith surpass the faith of demons? Are we willing trust our lives with Jesus? Are we willing to follow Him regardless of the cost?

47. The Nicene Creed

Illustration

Staff

The Nicene Creed is a statement of belief widely used in Christian liturgy. It is called Nicene because it was originally adopted in the city of Nicaea (present day İznik, Turkey) by the First Council of Nicaea in 325.

We believe in one God,
      the Father almighty,
      maker of heaven and earth,
      of all things visible and invisible.

And in one Lord Jesus Christ,
      the only Son of God,
      begotten from the Father before all ages,
           God from God,
           Light from Light,
           true God from true God,
      begotten, not made;
      of the same essence as the Father.
      Through him all things were made.
      For us and for our salvation
           he came down from heaven;
           he became incarnate by the Holy Spirit and the virgin Mary,
           and was made human.
           He was crucified for us under Pontius Pilate;
           he suffered and was buried.
           The third day he rose again, according to the Scriptures.
           He ascended to heaven
           and is seated at the right hand of the Father.
           He will come again with glory
           to judge the living and the dead.
           His kingdom will never end.

And we believe in the Holy Spirit,
      the Lord, the giver of life.
      He proceeds from the Father and the Son,
      and with the Father and the Son is worshiped and glorified.
      He spoke through the prophets.
      We believe in one holy catholic and apostolic church.
      We affirm one baptism for the forgiveness of sins.
      We look forward to the resurrection of the dead,
      and to life in the world to come. Amen.

The Nicene Creed (325-381 A.D.) provides a fuller explanation of the Christian faith. It is called Nicene because a general council of the church, similar to Vatican II held in the 1960s, met in the city of Nicaea in Asia Minor. The Council was called to deal with the heresy of Arianism, which was a denial of the Trinity. The Nicene Creed goes into more detail than the Apostles' Creed on the Trinity and the person of Jesus.

A final version of the creed was formulated by another Council which met in Constantinople in 381 A.D. The creed is and has been from the start a topic of contention. In 598 a provincial church council meeting in Toledo, Spain, added the "filioque clause" which says that the Holy Spirit proceeded from the Father "and the Son." This added clause was accepted by the Western but not the Eastern church. It became one of the causes of the schism between East and West in 1064 A.D. Today the clause is still proving to be a stumbling block to closer relations with the Eastern Orthodox church. The Nicene Creed is familiar to most churchgoers in liturgical churches, because it is used in the worship service on festivals and certain seasons such as Advent, Christmas, Lent, and Easter.

48. NOT GUILTY!

Illustration

John H. Krahn

The young man enters the traffic court. In minutes he takes his turn before the judge. "Says here you were doing forty-five-miles-an-hour in a twenty-five-mile-an-hour zone. Guilty or not guilty? How do you plead?"

"Guilty, your Honor," comes the reply.

"Not guilty," bellows the judge. "Next case."

Such an exchange seems highly unlikely in most courts of law. Most judges would simply slap a fine on you.

Yet there is a system of justice which delivers "Not guilty" verdicts on people who do wrong. This system began when a cry broke the silence of a Bethlehem night. A child was born, and God became a man. Jesus became God’s answer to people who need help.

God had a plan. Jesus was to live the perfect life. He did. When he got older, he began to speak out against sin, and before long he was in trouble. At age thirty-three his enemies brought a case against him, and they crucified him on a trumped-up charge. Three days later, several women visited his grave only to discover it vacated. He had returned to life! God’s power overcame death’s power, and Jesus lived again.

Jesus’ resurrection gave birth to a new judicial system. Now those who believe in Christ can offer their faith in him as payment for their mistakes. And when they do, God declares them, "Not guilty."

Jesus will come again to earth. At that time we will stand before him to receive justice. As those who believe approach the bench, he will look into their hearts and find himself. "Not guilty" will be his response as he turns and says, "Next."

49. Thomas - Sermon Starter

Illustration

Brett Blair

If I were to mention the names of certain disciples to you and ask you to write down the first word that comes into your mind, it is unlikely you would come up with the same words. If I were to mention the name of Judas many of you would write down the word "betray" but not all of you. If I were to mention Simon Peter, some of you would write down the word "faith," but not all of you. If I were to mention the names of James and John, some of you would write down the phrase "Sons of Thunder," but not all of you. But when I mention the word Thomas, there is little question about the word most everyone would write down. It would be the word doubt. Indeed, so closely have we associated Thomas with this word, that we have coined a phrase to describe him: "Doubting Thomas."

You may be interested to know that in the first three gospels we are told absolutely nothing at all about Thomas. It is in John's Gospel that he emerges as a distinct personality, but even then there are only 155 words about him. There is not a lot about this disciple in the Bible but there is more than one description.

When Jesus turned his face toward Jerusalem the disciples thought that it would be certain death for all of them. Surprisingly, it was Thomas who said: Then let us go so that we may die with him. It was a courageous statement, yet we don't remember him for that. We also fail to point out that in this story of Thomas' doubt we have the one place in the all the Gospels where the Divinity of Christ is bluntly and unequivocally stated. It is interesting, is it not, that the story that gives Thomas his infamous nickname, is the same story that has Thomas making an earth shattering confession of faith? Look at his confession, "My Lord, and my God." Not teacher. Not Lord. Not Messiah. But God! It is the only place where Jesus is called God without qualification of any kind. It is uttered with conviction as if Thomas was simply recognizing a fact, just as 2 + 2 = 4, and the sun is in the sky. You are my Lord and my God! These are certainly not the words of a doubter.

Unfortunately history has remembered him for this scene where the resurrected Christ made an appearance to the disciples in a home in Jerusalem. Thomas was not present and when he heard about the event he refused to believe it. Maybe he was the forerunner of modern day cynicism. Maybe the news simply sounded too good to be true. Thomas said: Unless I feel the nail prints in his hands I will not believe.

Now I cannot help but notice that Thomas has separated himself from the disciples and therefore, in his solitude, missed the resurrection appearance. I think that john is suggesting to us that Christ appears most often within the community of believers that we call the church, and when we separate ourselves from the church we take a chance on missing his unique presence.

But the story doesn't end here. The second time Jesus made his appearance Thomas was present with the disciples and this time he too witnessed the event. This time he believed. What can we learn from the life of Thomas?

1. Jesus did not blame him.
2. The most endearing things in life can never be proven.
3. We must move beyond doubt to faith.

50. John’s Question

Illustration

Brian Stoffregen

Jesus' failure was also personal for John. He's sitting in prison. He will soon be executed by the political powers. Is Jesus really the Coming One the more powerful one? Mary Donovan Turner, in a Christian Century (December 6, 1995, p. 1173) article on this text begins with:

John sat in his prison cell staring at the four walls that kept him from freedom. He could no longer look upon the familiar landmarks of the country he loved. He was cut off from his friends. He was disconnected from his community and stranded in a limited world, a world filled with uncertainty. He remembered the days in the wilderness when every word he spoke exuded certainty and assurance."

Is Jesus the one who comes or should we look for another? John's question is not answered with a simple "yes" or "no". The answer can only come from faith. Like John in prison, we can only hear reports about what Jesus is saying and doing (as we hear these words in the gospels). Will we believe in our hearts the reports from Matthew, Mark, Luke, and John or not? Will these reports create a change of thinking about God, ourselves, and the world in us? Will we believe in our hearts and in our lives Jesus' call to continue his work on earth? How do we - through our words and actions - reveal what is in our hearts?

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