That which was lost is found (Luke 15)

LOST AND FOUND (Luke 15)

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Dr. Paul Manuel—2018
 

Sometimes what people find has not been lost but merely misplaced or relocated.

While on vacation, a family went to dine at a fancy restaurant. Their two young girls were playing quietly under the table while the parents ate. A nearby couple kept staring at the girls, which annoyed their parents because the kids were not being disruptive. Finally the woman leaned over and said, "You should know that your girls are picking gum off the bottom of the table...and eating it."

Sometimes what people find has not been lost but merely misplaced or relocated. On such occasions the challenge may be distinguishing between "Lost and Found," and moving those from the 'lost' column to the 'found' column. Jesus tells a trio of parables to illustrate God's relentless pursuit of people who become estranged from Him and need to be reassigned.

 

Jesus does not always get along with religious leaders of the day. There are some of course who agree with him. A group of those positively disposed toward his message, for example, sends a representative to inquire about his ministry:

There was a man of the Pharisees named Nicodemus, a member of the Jewish ruling council [the Sanhedrin]. He came to Jesus.. .and said, "Rabbi, we know you are a teacher who has come from God. For no one could perform the miraculous signs you are doing if God were not with him." (John 3:1-2)

Nicodemus and his colleagues are open to what Jesus has to say, largely because they cannot ignore the evidence of his power in support of his preaching.

 

There are others, however, who do not agree with him and who oppose him. While a few may differ with Jesus in matters of doctrine, most who oppose him do so out of envy, because his popularity is exceeding theirs. In response, they attempt to marginalize him, silence him, and finally eliminate him. Their animosity grows gradually, though, fueled by encounters like the one in Luke 15:

Now the tax collectors and "sinners" were all gathering around to hear him. But the Pharisees and the teachers of the law muttered, "This man welcomes sinners and eats with them." Then Jesus told them [these three] parable[s]. (Luke 15:1-3)

• The lost sheep
• The lost silver
• The lost son

I. A shepherd finds his lost sheep (Luke 15:4-7).

Luke 15:4 "Suppose one of you has a hundred sheep and loses one of them. Does he not leave the ninety-nine in the open country and go after the lost sheep until he finds it? 5 And when he finds it, he joyfully puts it on his shoulders 6 and goes home. Then he calls his friends and neighbors together and says, 'Rejoice with me; I have found my lost sheep.' 7 I tell you that in the same way there will be more rejoicing in heaven over one sinner who repents than over ninety-nine righteous persons who do not need to repent.

A. He searches for it diligently.

This shepherd is so concerned for the single lost lamb that he leaves the rest of his flock (probably in the care of other shepherds) to search for it. There may also be some urgency if the area is habitat for wild beasts to which the sheep are prey. In any case, when he finds the one that wandered off, he does not attempt to coax it back to the others but wastes no more time away from the herd and carries it back himself.

"Though He slay me..." (Job 13:13-16)

A DELICATE BALANCE: NOT SILENCE BUT CONFIDENCE  (Job 13:13-16)

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Dr. Paul Manuel—2018
 

Different environments pose different challenges to maintaining order and cleanliness.

Keeping Jill's old farmhouse clean was a constant challenge. Muddy boots, socks embedded with straw, dirt blowing through the windows, grandchildren, cats and dogs, even the occasional newborn calf warming up on the porch all contributed to her daily routine of sweeping, shaking, vacuuming, and washing. She thought she was pretty neat and tidy until a friend from the city with no kids and no pets complained about how dirty her house would get. "How bad can it be?" Jill asked. "There are just the two of you living in a new house." "Well," her friend explained, "have you ever noticed how much dust flies into the air...when you pull a tissue out of the box?"

Different environments pose different challenges to maintaining order and cleanliness. Similarly, different arguments, like the one Job advances, require different responses in order to maintain "A Delicate Balance: Not Silence But Confidence."

 

Job is in a difficult position. He has a reputation of being a righteous man, but he is suffering a debilitating malady that many people attribute to divine judgment for being unrighteous. Despite appearances, however, Job has chosen to maintain his faith. In fact, he makes the bold assertion, "Though he slay me, yet will I hope in him (Job 13:15a). Indeed, the repeated testimony of God affirms Job's impeccable character:

The LORD said to Satan, "Have you considered my servant Job? There is no one on earth like him; he is blameless and upright, a man who fears God and shuns evil." (Job 1:8)

[Again,] the LORD said to Satan, "Have you considered my servant Job? There is no one on earth like him; he is blameless and upright, a man who fears God and shuns evil. And he still maintains his integrity, though you incited me against him to ruin him without any reason." (Job 2:3)

Even Satan admits it:

"Does Job fear God for nothing?" Satan replied. "Have you not put a hedge around him and his household and everything he has? You have blessed the work of his hands, so that his flocks and herds are spread throughout the land. But stretch out your hand and strike everything he has, and he will surely curse you to your face." (Job 1:9-11)

[Again,] "stretch out your hand and strike his flesh and bones, and he will surely curse you to your face." (Job 2:5)

In all this, Job's faith remains unshaken:

[Job] fell to the ground in worship and said: "Naked I came from my mother's womb, and naked I will depart. The LORD gave and the LORD has taken away; may the name of the LORD be praised." In all this, Job did not sin by charging God with wrongdoing. (Job 1:20b-22)

[Again,] he replied...."Shall we accept good from God, and not trouble?" In all this, Job did not sin in what he said. (Job 2: 10b-c)

Nevertheless, through all his trouble, even to the end, Job remains unaware of Satan's involvement in his suffering or of God's instigation.

 

Although God gives him no incentive to believe one way or another, Job must have had an earlier encounter with God that shaped his faith and prepared him to deal with the challenge he would face later, as the book that bears his name records. In it, the narrator explains the rationale behind Job's faith, the thought process that compels him to adopt his particular viewpoint of trust and that enables him to cope with the problem of theodicy (a vindication of divine goodness despite the existence of evil):

Job 13:13 Keep silent and let me speak; then let come to me what may. 14 Why do I put myself in jeopardy and take my life in my hands? 15 Though he slay me, yet will I hope in him; I will surely defend my ways to his face. 16 Indeed, this will turn out for my deliverance, for no godless man would dare come before him!

Job does not simply accept his plight and suffer in silence. He knows he is innocent of any great sin that would warrant the punishment he is experiencing, and he argues with God over the injustice of it all.

My life verse -2018

MY LIFE VERSE (Ps 119:173)

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Dr. Paul Manuel—2018

May your hand be ready to help me, for I have chosen your precepts.
 

I do not recall precisely what compelled me to choose this particular passage as the verse on which I would base my life. I had recently come from a session with the minister of our church, having told him that I felt God wanted me to do more than just teach Sunday School. He asked me what I thought I should be doing. Since I was enjoying very much my most recent endeavor, I said "teaching." Then he expressed the news I dreaded most: "I think you'll have to go back to school."

I had already dropped out after one failed semester of college. Higher education was for smart people, not for me. Besides, I had a good job, was recently married, and just bought a house within a mile from my parents' home, the church, and both our places of work. The prospect of leaving all that did not thrill me. Moreover, a Bible college seemed to offer the only degree that would enable me to do what I thought I should: prepare for a career teaching Bible in secondary education, and there was no Bible college in our area.

I devoted three days to fasting, prayer, and study, the fruit of which was God's direction, leaving the decision up to me whether to stay or go—"You choose," He seemed to say—and pointed me to this verse.

May your hand be ready to help me, for I have chosen your precepts (Ps 119:173).

So, we packed the house, rented a truck, and moved from Long Island to South Carolina, where I would attend Columbia Bible College, still uncertain about how we would pay for this new adventure or even if I would be successful academically. After all, my previous attempt at college did not go well.

Linda got a job, though not as good as the one she had in New York. Still, she only worked for a year before starting school herself after we calculated that between the generous school policy that allowed the spouse of a full-time student to attend classes free, and our two federal grants, it was more economical for her to be a student than to work.

By my second year I was confident that I could succeed scholastically and already had my sights set on grad school. Eighteen years and five degrees later (a B.A., three M.A.s, and a Ph.D.), it was time to use all that training. Yet I did not enter academia as I thought I would. God had other plans for me. The interim pastorate I took after graduation was only supposed to be for three months, but it lasted three years. After that, I remained in the pulpit and did not enter the classroom.

Did my life verse fit my life? Indeed it did, even though my life did not turn out quite as I planned. It did turn out (and is still turning out) as God planned. While I enjoy teaching, the pastorate has allowed me to do some of that as well as providing the freedom to write about a variety of subjects that interest me rather than only subjects that are necessary for a job. Thanks to a good friend in Wisconsin who created a blog for me, my studies and sermons also have a wider audience than I might have garnered had I published as a teacher alone.

Looking back, I realize that God has always upheld His part of the equation: His hand has always been "ready to help me." Perhaps the most obvious expression of His aid is His placing beside me a wonderfully supportive helpmeet who has made possible whatever success I have achieved, both academically and professionally. My life would be infinitely poorer without Linda. As I look back, I also realize that God's word has always served to guide me in upholding my part of the equation: "for I have chosen Your precepts." The decision to heed His instruction pertains to many matters, from observing the Sabbath to maintaining our marriage, from adopting biblical dietary laws to our serving a particular congregation. In all these ways and more God has provided guidance in the optimum way to go, a way that is both eminently satisfying and eternally rewarding.

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Getting what we deserve? (Ps 103:10)

"JUST DESSERTS" (Ps 103:10)

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Dr. Paul Manuel—2018
 

It is disconcerting for a driver when he sees a patrol car's flashing lights in his rearview mirror, specially when he realizes that those lights are directing him to pull over. His eyes immediately check the speedometer. Can he talk his way out of a ticket?

A fellow was speeding along the highway, feeling quite secure since the rest of the traffic was traveling at the same pace. Passing a speed trap, he was tagged by a radar detector and subsequently pulled over. After the patrolman handed him a ticket, the driver said, "Officer, I may have been speeding, but this just doesn't seem fair. There were lots of cars around me traveling just as fast. Why did I get the ticket?" "Have you ever gone fishing?" the patrolman asked. "Uhhhh, yeah," the driver replied, a bit puzzled. Grinning, the officer continued... "Did you try to catch all the fish?"

It is disconcerting for a driver when he sees a patrol car's flashing lights in his rearview mirror. God does not issue speeding tickets, although you might prefer that He did, especially when you are in line to receive your "Just Desserts."

 

We assume that God is eminently fair, that unlike man He is not capricious in His dealings with us, and there is considerable Biblical testimony for such a view:

All his ways are just....Upright and just is he. (Deut 32:4)
The leaders of Israel and the king...said, "The LORD is just." (2 Chr 12:6)
The works of his hands are faithful and just.... (Ps 111:7a)
God is just. (2 Thess 1:6)
If we confess our sins, he is faithful and just and will forgive us our sins.... (1 John 1:9)
Just and true are your ways, King of the ages. (Rev 15:3c)

The down side of God's fairness is that He demands accountability from His creatures, those who are volitional beings and should know right from wrong. The Apostle Paul has repeatedly said that people who commit sin (i.e., everyone), who violate the standards of behavior God established, are accountable before Him:

Jews and Gentiles alike are all under sin.... There is no one righteous, not even one.... For all have sinned and fall short of the glory of God. (Rom 3:9-10, 23)

We will all stand before God's judgment seat.... Each of us will give an account of himself to God. (Rom 14: lOc, 12).

We also read that God metes out punishment according to a preordained and calculated metric, and that it is wrong when such equity is absent:

That servant who knows his master's will and...does not do what his master wants will be beaten with many blows. But the one who does not know and does things deserving punishment will be beaten with few blows. (Luke 12:47-48)

There is something...meaningless that occurs on earth: righteous men who get what the wicked deserve, and wicked men who get what the righteous deserve. This...I say, is meaningless. (Ecci 8:14)

Nevertheless, God will treat some people more harshly than others for their disobedience:

If after all this you will not listen to me, I will punish you for your sins seven times over.... If you remain hostile toward me and refuse to listen to me, I will multiply your afflictions seven times over.... If in spite of these things you do not accept my correction but continue to be hostile toward me, I myself will be hostile toward you and will afflict you for your sins seven times over.... If in spite of this you still do not listen to me but continue to be hostile toward me, then in my anger I will be hostile toward you, and I myself will punish you for your sins seven times over. (Lev 26:18, 21,23-24, 27-28).

While He is indeed not capricious, neither is He rigidly fixated on a strict tit-for-tat policy. He does not throw down lightening bolts from heaven in answer to each transgression. There is a leniency in His response to man despite his sin.

Digging up the Bible: Seals

DIGGING UP THE BIBLE
Important Archeological Finds that help Us Understand Scripture

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Dr. Paul Manuel—2018

Hezekiah Seal

Isaiah Seal

Dr. Eilat Mazar from the Hebrew University in Jerusalem led an investigation of debris near the southern wall of the temple mount. Sifting through the undisturbed Iron Age remains, archaeologists found two clay seals (bullae sg. bulla) of the type commonly used in antiquity (8th century B.C.) to authenticate documents. Each seal is about a half-inch wide with paleo-Hebrew characters. The first seal bears the name Hezekiah (Hizkiyahu), which means "The LORD has strengthened," and presumably belonged to that Judean king. The second seal bears the name Isaiah (Yeshayahu), which means "The Lord will save," and may have belonged to the Judean prophet. The following word on the second seal is partially broken off with only the letters nv intact, but it could represent the Hebrew word for prophet (navi'). Neither name is common in the biblical text, and neither name appears outside the royal court. Archaeologists discovered both seals only a few feet apart from each other.

The prophet Isaiah ministered during the reigns of several Judean monarchs but primarily during that of Hezekiah, for whom he served as an advisor and who had an outstanding reputation: "Hezekiah trusted in the LORD, the God of Israel. There was no one like him among all the kings of Judah, either before him or after him." (2 Kgs 18:5) Isaiah offered counsel to the king during some difficult episodes in the nation's history. The two individuals figured prominently in events that the books of 2 Kings and Isaiah both record:

• The invasion and subsequent withdrawal of Assyrian forces under Sennacherib (2 Kgs 18-19; Isa 36-37; see Digging- Sennacherib's Annals)
• The reception of emissaries from Babylon (2 Kgs 20; Isa 39)

The prophet also made important predictions for people in his day and beyond:

• King Hezekiah's illness and healing, and the sun's retreat (2 Kgs 20; Isa 38)
• The advent and death of the messiah (Isa 9; 52-53)

Significance for Biblical Studies: The two seals, especially if the Isaiah Seal did belong to the prophet, represent confirmation for key biblical figures and lend support to the role they played witnessing and participating in major events from Israel's history.
 

The pdf for this post is here.

A visit to the Temple (Acts 21:17-32)

A VISIT TO THE TEMPLE (John 21:17-32)

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Dr. Paul Manuel—2018
 

There is nothing like actually going to a place to appreciate fully what it has to offer.

Two brothers, George and Carl, grew up in a small town in rural Vermont. George, however, decided to leave the area, and settled in Texas. For years he tried to get his brother to visit him. He constantly extolled the virtues of Texas, particularly noting how big everything was there. Finally, thirty years later, Carl decided it was time to take the plunge, so he bought a ticket and flew to Houston. George picked him up at the airport in a car that was bigger than any Carl had ever seen. As they drove silently out toward George's ranch, Carl remarked to himself that his brother was right; everything in Texas is huge! Finally, as they drove up a very long driveway, the large ranch house came into view. As they went up the walk, Carl was nearly overwhelmed by the size of this house. Inside, the living room seemed to be 40 feet long. Carl asked if he could use the bathroom, so his brother showed him down a long hallway. "Go to the end of this hail, turn left, and the bathroom door will be the first on your right." George went back to the living room to wait when he heard a frightening scream coming from down the hall. He ran to find out what the problem was, and discovered that Carl had turned right instead of left, had fallen into the swimming pool, and was yelling, "Help, don't flush it!"

There is nothing like actually going to a place to appreciate fully what it has to offer. Even if you have been there before, it is often good to see it again, as Paul did with "A Visit to the Temple."

 

After an extensive tour of Asia Minor, the Apostle Paul returns to Jerusalem for the feast of Pentecost. It has been a while since he was in the temple, and he needed to fulfill a vow he made earlier. Besides it will be good to see some old friends. So he goes, and...

 

I. Paul receives a warm welcome from believers in Jerusalem (vv. 17-25).

A. They commend him.

Acts 21:17 When we arrived at Jerusalem, the brothers received us warmly. 18 The next day Paul and the rest of us went to see James, and all the elders were present. 19 Paul greeted them and reported what God had done among the Gentiles through his ministry. 20 When they heard this, they praised God. Then they said to Paul: "You see, brother, how many thousands of Jews have believed, and all of them are zealous for the law.

On Paul's last trip to the capital, he met with the elders of the church and gave a similar report about his ministry: "The whole assembly...listened to Barnabas and Paul telling about the miraculous signs and wonders God had done among the Gentiles through them" (Acts 15:12). At that time, the controversy was within the believing Jewish community, which had to decide if uncircumcised gentiles could be part of the faith. The answer they proposed and Peter articulated was 'yes':

God made a choice among you that the Gentiles might hear from my lips the message of the gospel and believe. God...showed that he accepted them by giving the Holy Spirit to them, just as he did to us. He made no distinction between us and them, for he purified their hearts by faith. (Acts 15:7-9)

This was a decision that echoed the apostle's visit with Cornelius.

"In Jesus' name" (Acts 19:1-20)

IN JESUS' NAME (Acts 19:1-20)

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Dr. Paul Manuel—2018
 

Some questions lend themselves to a multiple choice answer and may leave you uncertain about the correct one.

As passengers settled in on the short commuter flight, an attendant announced, "We'd like you folks to help us welcome our new co-pilot. He'll be performing his first commercial landing for us today, so be sure to give him a big round of applause when we come to the gate." The plane made an extremely bumpy landing, bouncing hard two or three times before taxiing to a stop. Still, the passengers applauded. Then the attendant's voice came over the intercom, "Thanks for flying with us, and don't forget to let our copilot know...which landing you liked best."

Some questions lend themselves to a multiple choice answer and may leave you uncertain about the correct one. During Jesus' ministry he posed several questions to his disciples, but none of them was multiple choice, including what they will accomplish "In Jesus' Name."

 

When Paul is on his third missionary journey, he visits Ephesus and finds a small group of John the Baptist's disciples. While there the apostle does three things "In Jesus' Name": baptizes, heals, and frightens.

 

I. Paul baptizes in Jesus' name (vv. 1-10).

A. He promotes the Spirit.

Acts 19:1 Paul took the road through the interior [of Asia Minor] and arrived at Ephesus. There he found some disciples 2 and asked them, "Did you receive the Holy Spirit when you believed?" They answered, "No, we have not even heard that there is a Holy Spirit." 3 So Paul asked, "Then what baptism did you receive?" "John's baptism," they replied. 4 Paul said, "John's baptism was a baptism of repentance. He told the people to believe in the one coming after him, that is, in Jesus." 5 On hearing this, they were baptized into the name of the Lord Jesus. 6 When Paul placed his hands on them, the Holy Spirit came on them, and they spoke in tongues and prophesied. 7 There were about twelve men in all.

Disciples in the early church, like those in rabbinic Judaism, mark progress in their education not by the academic degrees they receive but by the teachers under whom they study. Disciples in the Corinthian church, for example, are careful to note their academic pedigree: "One of you says, 'I follow Paul'; another, 'I follow Apollos'; another, 'I follow Cephas'; still another, 'I follow Christ." (1 Cor 1:12). Believers also mark their progress by the baptism they receive, whether from John or Jesus. John and Jesus are not the only two who baptized, but their ablutions mark a divide in a disciple's devotion, to God in general (acknowledging repentance from sin) and to Jesus in particular (accepting salvation from sin).

 

Despite his title, John does not inaugurate the practice of baptism among the first followers of Jesus. Ritual ablution is a common practice that God establishes through Moses centuries earlier to remedy ceremonial defilement, and He includes it in the early church to mark the ceremonial cleansing of new members. Purification is especially important for gentiles because of their contamination from idolatry. On this occasion the candidates are Jewish disciples of John who are prepared for the messiah's ministry but do not have a full understanding of his advent. They know what he taught in life—how he came "to seek and to save what was lost" (Luke 19:10)5—but not what he accomplished in death— "the forgiveness of sins" (Matt 26:28).

Good news for gentiles (Acts 10:1-48)

BIBLICALLY SEPARATE (Acts 10:1-48)

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Dr. Paul Manuel—2018
 

Some potentially risky situations require certain precautions to avoid complications later.

Flying to Los Angeles from San Francisco, a passenger noticed that the "Fasten Seat Belts" sign was kept lit during the whole trip although the flight was a very smooth one and relatively short. Just before landing, one passenger asked the flight attendant about it. "Well," she explained, 'Up front there are 17 University of California girls going to LA for the weekend. In back, there are 25 Coast Guard enlistees. What would you do?"

Some potentially risky situations require certain precautions to avoid complications later. When Peter leads a Jewish group to meet a gentile group at the home of Cornelius, two groups that normally are "Biblically Separate," it is necessary to take certain precautions to ensure that the two groups get along well.

 

Although the focus in the Old Testament is on the descendants of Abraham, God has always welcomed gentiles, either separately (e.g., Jethro, Melchizedek) or as part of the nation (e.g., Rahab, Ruth). These same two options remain open for gentiles who come to God in the New Testament. Some become converts (e.g., Nicolas) while others remain separate, called "God-fearers." The two groups differ in their observation of biblical law, with God-fearing gentiles obeying what He expects from everyone (e.g., idolatry), while converts also obey what God expects from Jews (e.g., holidays). This chapter is about a group of gentiles that remains separate and does not convert. As the account begins...

 

I. The Lord renews the invitation.

A. He speaks through a vision (vv. 1-8).

Acts 10:1 At Caesarea [a western port city in the north] there was a man named Cornelius, a centurion in what was known as the Italian Regiment. 2 He and all his family were devout and God-fearing; he gave generously to those in need and prayed to God regularly. 3 One day at about three in the afternoon he had a vision. He distinctly saw an angel of God, who came to him and said, "Cornelius!" 4 Cornelius stared at him in fear. "What is it, Lord?" he asked. The angel answered, "Your prayers and gifts to the poor have come up as a memorial offering before God. 5 Now send men to Joppa to bring back a man named Simon who is called Peter. 6 He is staying with Simon the tanner, whose house is by the sea." 7 When the angel who spoke to him had gone, Cornelius called two of his servants and a devout soldier who was one of his attendants. 8 He told them everything that had happened and sent them to Joppa [a western port city in the south].

Cornelius is an unusual gentile; he has a reputation for righteousness, not merely as a 'nice' person: He is "devout and God-fearing," one who gives "generously" to the poor, and who prays "regularly" (v. 2). He is one of those rare gentiles who has adopted Israel's God as his own. Moreover, he is not alone in his faith. His whole family believes, as does at least one member of his staff.

 

What Cornelius sees is not a vague, shadowy apparition: "He distinctly saw an angel of God" (v. 3). Angelic visitations are not common in the Bible, especially to gentiles . Whether or not the centurion realizes how rare this situation is, he responds as most people do, not in disbelief but in "fear" (v. 4). He takes seriously the instruction he receives and sends representatives to Joppa, perhaps wondering how a stranger there, a Jew, will receive him. While the synagogue in Capernaum is open to gentiles, there is no guarantee that Jews in Joppa will be like-minded. What he does not know is that God will prepare the way.

B. He speaks through a trance (vv. 9-16).

Acts 10:9 About noon the following day as they were on their journey and approaching the city, Peter went up on the roof to pray. 10 He became hungry and wanted something to eat, and while the meal was being prepared, he fell into a trance. 11 He saw heaven opened and something like a large sheet being let down to earth by its four corners. 12 It contained all kinds of four-footed animals, as well as reptiles of the earth and birds of the air. 13 Then a voice told him, "Get up, Peter. Kill and eat." 14 "Surely not, Lord!" Peter replied. "I have never eaten anything impure or unclean." 15 The voice spoke to him a second time, "Do not call anything impure that God has made clean." 16 This happened three times, and immediately the sheet was taken back to heaven.

The gospel spreads (Acts 2-6)

MANAGING THE MESSAGE (Acts 2-6)

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Dr. Paul Manuel—2018
 

It is important that we take charge of our lives where we can, that we manage areas we can reasonably control. For example, modern medicine enables us to manage our pain.

A patient who came to the radiology office for abdominal X-rays was already heavily sedated, but the technician still had to ask her a list of questions, the last one being, "Ma'am, where is your pain right now?" Through her medicated fog, she answered, "He's at work."

It is important that we manage areas we can reasonably control. As the gospel begins to spread in first century Judaism, both apostles and religious leaders make attempts at "Managing the Message," either to promote it or to prevent it, with mixed success.

 

When Jesus meets with the eleven remaining apostles before his ascension to heaven, he gives some parting instructions: "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" (Acts 1:8). Beginning where they are, they must work outward promoting the message of the kingdom, now enhanced by Jesus' resurrection. In this way they will increase the number of disciples for the movement he began three years earlier. What he does not mention is that their efforts will encounter resistance. Some of the same forces that opposed him will continue to oppose them, making their life difficult. Even so, God sees to "Managing the Message" as they get the word out, and their numbers increase.

 

The first few chapters of Luke's account chronicle this initial effort while the apostles are still together in the capital city. He records the effects of their public meetings as the news spreads: Jesus is alive, and he has accomplished something wonderful. In its nascent beginnings the propagation effort goes through three stages as the apostles' activity reaches into higher echelons of Jewish society. The first stage is the simplest because it only involves the general public. The second stage is more complex because it also involves the religious establishment. The third stage is most complex because it involves the highest court in the land.

 

The apostles begin where they will have the largest audience, which is in the temple. The crowd is even bigger than normal because many people have come to Jerusalem for the Feast of Pentecost and have gathered in the sanctuary complex. Peter gives a moving sermon that culminates with an invitation to become a disciple of Jesus and recognize what he has accomplished by his death on a cross. In response...

 

I. The people accept the gospel.

Acts 2:38 Peter replied, "Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit. 39 The promise is for you and your children and for all who are far off—for all whom the Lord our God will call." 40 With many other words he warned them; and he pleaded with them, "Save yourselves from this corrupt generation." 41 Those who accepted his message were baptized, and about three thousand were added to their number that day.

Seeing is believing (John 20:24-29)

SEEING IS BELIEVING (John 20:24-29)

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Dr. Paul Manuel—2018

Gazing in the mirror as the years go by, it is difficult to believe how different I look—more gray, less hair.

A balding, middle-aged man asked his barber, "Why do I have to pay full price for a haircut when there's so little of it?" "Well," the barber replied, "I only actually charge a little for cutting it. What you're paying for mostly is my time searching for it."

Gazing in the mirror as the years go by, it is difficult to believe how different I look, but seeing is believing

In one of Jesus' final appearances before his ascension, he makes a special connection with one of his apostles to strengthen the man's faith and dispel any doubts that he, Jesus, is the risen Lord. Despite Jesus' repeated predictions of his resurrection, that event was far from the minds of his followers after his death, and only incontrovertible proof would persuade them otherwise. That was Thomas's position: "Seeing Is Believing.

I. Thomas questions Jesus' resurrection (vv. 24-25).

John 20:24 Now Thomas (called Didymus), one of the Twelve, was not with the disciples when Jesus came. 25 So the other disciples told him, "We have seen the Lord!" But he said to them, "Unless I see the nail marks in his hands and put my finger where the nails were, and put my hand into his side, I will not believe it."

Thomas, also called Didymus ("twin"), is among the first disciples Jesus calls, and he is with Jesus throughout his ministry.

These are the names of the twelve apostles: first, Simon (who is called Peter) and his brother Andrew; James son of Zebedee, and his brother John; Philip and Bartholomew; Thomas and Matthew the tax collector; James son of Alphaeus, and Thaddaeus; Simon the Zealot and Judas Iscariot, who betrayed him. (Matt 10:2-4)

Presumably, Thomas accompanied Jesus during his Galilean tours as well as on his various trips to Jerusalem. The gospel writers say little about him, though, until after the resurrection. He has heard the excited reports from other disciples about a Jesus risen from the dead, but he gives no credence to second-hand accounts.

A. He doubts the other's verification.

...and...

B. He demands his own verification.

Thomas must see for himself. Moreover, he is apparently familiar with the wounds Jesus sustained during the crucifixion, although he may not have been there, and he fully expects to see evidence of them.

Jesus' high priestly prayer (John 17:1-26)

JESUS' HIGH PRIESTLY PRAYER (John 17:1-26)

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Dr. Paul Manuel—2018
 

When you pray, it is best to consider the occasion so that you can pray appropriately.

Young Jeremy had only heard his grandfather pray at Thanksgiving, Easter, and other special occasions. At those times, and to his grandmother's chagrin as the food cooled off, he typically said a long prayer. One night, after an enjoyable campout and fishing trip, to Jeremy's surprise his grandfather said a very brief blessing. With a gleam in his eye, the boy grinned at his grandfather and said, "You don't pray so long when you're hungry."

When you pray, it is best to consider the occasion so that you can pray appropriately. "Jesus' High Priestly Prayer" in John 17 demonstrates his consideration of the occasion before his arrest and execution so he could pray appropriately. The prayer is the "solemn consecration" (Morris 1971:716) of his disciples as his earthly ministry draws to a close.

 

This passage is unique to John's gospel. While there are other references to Jesus' prayer habits, this one includes the only extended transcript of what he says. There are several exhortations for disciples to pray as well as some instructions about what to pray but few actual illustrations of prayer, certainly none with this detail. The chapter provides a rare glimpse of how Jesus prays, and of how he prays for his followers in particular.

 

I. Jesus prays that God will vivify them (vv. 1-5).

John 17:1 Jesus...looked toward heaven and prayed: "Father, the time has come. Glorify your Son, that your Son may glorify you. 2 For you granted him authority over all people that he might give eternal life to all those you have given him. 3 Now this is eternal life: that they may know you, the only true God, and Jesus Christ, whom you have sent. 4 I have brought you glory on earth by completing the work you gave me to do. 5 And now, Father, glorify me in your presence with the glory I had with you before the world began.

Generally prayer is personal and private. It is not a public activity but a conversation between an individual and God. There are examples of corporate prayer and of some people leading others in prayer but with the assumption that those others are adding their own expressions of petition or contrition. While prayer is most often a solitary activity, it is not one-sided with only a single party participating. It is interactive between an individual and God, as it is here between Jesus and his Father. Nevertheless, on this occasion Jesus vocalizes aloud his prayer so that the disciples can appreciate what he is saying on their behalf. Although John does not record the Father's response, it is certainly positive.

A. He is the purveyor of eternal life.

God's purpose is not simply to extend the quantity of life, but to increase the quality of life. So Jesus defines eternal life as knowing "the only true God" (v. 5). While Jesus presumably prayed for his disciples throughout his ministry, now facing death, he wants them to receive the benefits that come from his intercession.

 

Jesus is clear about his responsibility...

B. He is the promoter of divine glory.

The sage says: "Let another praise you, and not your own mouth" (Prov. 27:2a), advice Jesus follows here by cultivating the Father's praise. While others may exhibit it (e.g., "heavens" Ps 19:1; "angels" Luke 9:26), asserting God's glory is the Son's primary duty. No one and nothing advances His glory to the same extent.

"Who sinned?" (John 9:1-41)

"WHO SINNED?" (John 9:1-41)

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Dr. Paul Manuel—2018
 

Often times, a particular problem needs a particular solution, one specifically tailored to the task at hand.

A warrant officer was sitting alone in the waiting room of a military hospital before a routine physical exam, but what he really needed was an appointment with the base eye doctor for glasses. Alas, every attempt to schedule something in a reasonable time failed. Just then a general walked into the reception area. The warrant officer snapped to attention, offered a crisp salute, and said, "Good morning, Colonel." "Mister," the general replied, "If you can't tell a two-star general from a colonel, you need glasses." The warrant officer had his appointment with the base eye doctor the next day.

Often times, a particular problem needs a particular solution, one specifically tailored to the task at hand. There are few physicians in First Century Judaism, and only one with the medical expertise to heal a blind man as well as the theological acumen to answer the disciples' question: "Who Sinned?"

 

Wherever Jesus goes in the course of his ministry he encounters people in need, either physically or spiritually, and he demonstrates his unique ability to solve any problem: "The people brought to Jesus all who had various kinds of sickness, and laying his hands on each one, he healed them" (Luke 4:40). As a rabbi, Jesus is responsible for the education of his disciples, and one particular occasion during a visit to Jerusalem provides an opportunity both to heal and to teach.

 

I. Jesus meets the blind man (vv. 1-7).

John 9:1 As he went along, he saw a man blind from birth. 2 His disciples asked him, "Rabbi, who sinned, this man or his parents, that he was born blind?" 3 "Neither this man nor his parents sinned," said Jesus, "but this happened so that the work of God might be displayed in his life. 4 As long as it is day, we must do the work of him who sent me. Night is coming, when no one can work. 5 While I am in the world, I am the light of the world." 6 Having said this, he spit on the ground, made some mud with the saliva, and put it on the man's eyes. 7 "Go," he told him, "wash in the Pool of Siloam" (this word means Sent). So the man went and washed, and came home seeing.

A. The disciples wonder who sinned.

It was a common assumption, and not an unreasonable one, that personal suffering is the result of some indiscretion. As Jesus observed: "Those eighteen who died when the tower in Siloam fell on them—do you think they were more guilty than all the others living in Jerusalem?" (Luke 13:4) But it is not always so, and the prevalence of suffering is attributable to a variety of causes. In this case, for example, it is to give Jesus an opportunity to highlight God's glory by healing the man:

B. The rabbi works for God.

John makes frequent reference to Jesus' divine commission (e.g., the allusion in the very name of the pool—v. 7) and to his divine example:

Whatever the Father does the Son also does. (John 5:19)

I stand with the Father, who sent me. (John 8:16)

I...speak just what the Father has taught me. (John 8:28)

I came from God.... I have not come on my own; but he sent me. (John 8:42)

Disciples (John 1:35-51)

JESUS' FIRST DISCIPLES (John 1:35-51)

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Dr. Paul Manuel—2018

 

When kids first go away to college they often leave parents wondering how well they will do on their own.

A student called his mother one evening from his college dorm and asked her for some money, because he was broke. "Sure, sweetie," she replied. "I'll send you some money.  

You also left your economics textbook here when you were home two weeks ago. Do you want me to send that up as well?" "Uh, yeah, OK" he responded.

After his mother sent the package, his father asked, "How much did you give the boy this time?" "Oh, I wrote a check for $20, and a note that he should ask for $200 next time." 

"Are you going crazy?" her husband asked. "Why would you do a thing like that?"  

"Don't worry," she replied, "I taped the $20 check to the cover of his book, but I put the note between the pages in chapter 15!"

When kids first go away to college they often leave parents wondering how well they will do on their own. "Jesus' First Disciples" were not kids, but their parents may have wondered how they would fare under the tutelage of this new rabbi.

 

Jesus begins his ministry as do other teachers in first century Judaism, by choosing disciples who will live with him and learn from him. It is a time-honored method of education that goes at least as far back as the prophets. He does not necessarily select those with great academic acumen but men with humble backgrounds. Right from the start, though, his disciples recognize that Jesus is different from other rabbis.

 

I. Andrew and Peter follow him (vv. 35-42).

A. He is the Lamb of God.

John 1:35 John was there...with two of his disciples. 36 When he saw Jesus passing by, he said, "Look, the Lamb of God!" 37 When the two disciples heard him say this, they followed Jesus. 38 Turning around, Jesus saw them following and asked, "What do you want?" They said, "Rabbi" (which means Teacher), "where are you staying?" 39 "Come," he replied, "and you will see." So they went and saw where he was staying, and spent that day with him. It was about the tenth hour.

John, although not much older than Jesus, is a teacher himself with disciples of his own. That he is ready, even eager, to transfer two of them to his cousin's tutelage indicates the confidence he has in Jesus' instruction: Jesus probably intends his question—"What do you want?"—to gauge their commitment. It is not unusual for a rabbi at first to discourage potential disciples and thereby test the seriousness of their desire to learn from him.

 

John identifies Jesus as "the lamb of God" (v. 36), a connection he made earlier but with the addition "who takes away the sin of the world" (v. 29), an allusion to the vicarious atonement he will secure by his death on the cross.- The analogy is only partial, however, and breaks down in that the sin offering is inferior to Jesus' offering, the animal sacrifice being temporal and ceremonial whereas Jesus' sacrifice is eternal and soteriological. Despite John's picturesque connection, it is doubtful that any who might have been present at the time understood the allusion beyond a superficial connection.

Communion: Different from all other nights (John 13:16)

DIFFERENT FROM ALL OTHER NIGHTS (John 13:16)

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Dr. Paul Manuel—2013

We are here to re-create, in abbreviated form, the events of an evening two thousand years ago, when Jesus and a small band of his followers met to observe the LORD's Passover in obedience to God's command through Moses.

Exod 12:14 This is a day you are to commemorate; for the generations to come you shall celebrate it as a festival to the LORD—a lasting ordinance.

As the disciples gather with Jesus to celebrate the Passover seder, they know that this night is different from all other nights. The liturgy reviews God's deliverance of Israel from slavery in Egypt. The participants eat bitter herbs to remind them of the bitterness of bondage and matzah (unleavened bread) to recall the haste of Israel's departure. It is not a somber occasion, though, for the evening has a festive atmosphere, with four cups of wine representing different aspects of divine intervention. The participants recite the exodus story, sing psalms, pray, and discuss the significance of God's grace.

 

On this particular Passover, though, Jesus will do things a little differently. He will take the matzah and the third cup of wine, and he will give them an additional significance that points to God's deliverance from another kind of bondage. At every Passover thereafter, his disciples will remember their physical redemption from slavery and their spiritual redemption from sin. This night is different from all other nights, even from other Passovers.

 

Nevertheless, Jesus must prepare them in at least one more way for what lies ahead. The apostles have heard his instruction first hand and have witnessed his numerous miracles. After his death, people will look to them for guidance. They will no longer just be disciples but teachers in their own right, responsible for many more people than ever took part in Jesus' earthly ministry. The temptation to capitalize on that role and to abuse their responsibility will be significant.

 

They have already exhibited an interest in position and power and, on several occasions, Jesus has had to adjust their priorities.

Matt 18:4 ...whoever humbles himself like [a] child is the greatest in the kingdom of heaven.
Matt 20:26b ...whoever wants to become great among you must be your servant[.]
Matt 23:12b ...whoever humbles himself will be exalted.

Earlier this same evening "a dispute arose among them as to which of them was considered to be greatest" (Luke 22:24). So here, at his last seder before the crucifixion, Jesus addresses the issue one more time.

John 13:4 ...he got up from the meal, took off his outer clothing, and wrapped a towel around his waist. 5 After that, he poured water into a basin and began to wash his disciples' feet, drying them with the towel that was wrapped around him.

Communion: What's good about Good Friday? (Luke 23:54)

WHAT'S GOOD ABOUT GOOD FRIDAY? (Luke 23:54)

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Dr. Paul Manuel—2000

Christian tradition calls the Friday before Easter "Good Friday." The gospel writers make no such identification. Luke, for example, says that...

Luke 23:54 It was [the] Preparation Day, and the Sabbath was about to begin.

That common designation would apply to any Friday. Why does the church assign special, positive significance to this Friday? What's Good about Good Friday?

• On that day almost two thousand years ago, God's people were subject to Rome and could not govern themselves.
• The High Priest was a political appointee and not from the lineage God had chosen.
• Three men were executed that day and, while two of them deserved their punishment, one clearly did not.

He was in the prime of life, a successful and popular servant of God who modeled the pious and peaceful existence to which he called others. Nevertheless, jealousy and fear compelled religious leaders to conspire against him.

• After one of his own followers betrayed him, they seized him, gave him a mockery of a trial, and turned him over to Pilate, the local representative of their oppressor.
• When Pilate could see no reason to hold him, they pressured the Roman governor to release a convicted thief and murderer rather than the innocent man and then incited a mob to cry for his crucifixion.
• There was no appeal, no last-minute pardon, and in the horrified presence of family and friends, the man suffered a prolonged and excruciating death.

Such a travesty of justice is certainly not good. So, why do Christians call this Good Friday?

 

Even given what we know of the man—that he was God incarnate—does not mitigate the horror of this day. In some ways, it only makes matters worse. During his entire life on earth, he had enjoyed uninterrupted fellowship with his Father in heaven, but on the cross that union came to a sudden and painful end as he cried out: "Eli, Eli, lama sabachtani?" (Aramaic; Matt 27:46; Mark 15:34). Then he

died—God the Son died! This was very bad, and God the Father responded with prophetic portents of doom. Luke records that...

Luke 23:44b ...darkness came over the whole land... 45a for the sun stopped shining.

 Matthew states:

Matt 27:51b The earth shook and the rocks split.