Lessons on the Road to Jerusalem: Faith, Service, and True Discipleship Based on Matthew 20–21

Introduction

As Jesus embarks on His final journey toward Jerusalem, each step draws Him closer to the cross. Yet, He does not simply walk this path in silence; He pauses to teach, correct, heal, warn, and reveal the heart of God. Along this road, He encounters a diverse group of individuals and situations: the Pharisees, the rich young ruler, the mother of Zebedee’s sons, two blind men by the wayside, a fig tree without fruit, and a city that welcomed Him without truly knowing Him. Every encounter holds a vital lesson for disciples today, shaping their mission, attitude, and understanding of the Kingdom of God. Today, let us walk alongside Jesus, learning as He shapes us for service and discipleship.

I. The Parable of the Laborers—God’s Justice, Sovereignty, and Generosity

In Matthew 20:1–16, Jesus uses the story of a vineyard owner to illustrate the nature of the Kingdom. The owner hires laborers at different times throughout the day, yet at day’s end, he pays them all equally. The first workers—those who are prominent, religious, or experienced—complain about this perceived injustice. The owner responds, “Is your eye evil because I am good?” Here, Jesus teaches that God is sovereign and free to reward as He pleases. He is just, wronging no one, and generous, giving more than anyone deserves. God does not show favoritism; every believer stands by grace.

“Many are called, few are chosen.” All the laborers received the same reward, but those who surrendered self-ambition and passivity were honored above others. The challenge for believers is to labor in God’s vineyard rather than waste time. Some claim security in their faith without true assurance, doing church work instead of God’s work.

Consider this illustration: Two workers begin a job—one works all day, the other only one hour. Both receive the same wage, not because of their efforts but because of the agreement made. God’s rewards flow from His promise, not from our pride.

II. Ambition Corrected—The Mother of Zebedee’s Sons

Matthew 20:20–28 tells of the mother of Zebedee’s sons, who kneels before Jesus while seeking places of honor for her children. Jesus replies, “You know not what you ask.” Many prayers go unanswered not because they are evil, but because they lie outside God’s will, are rooted in self-promotion, or hurt others. The disciples feel offended, believing they have been overlooked.

Jesus explains that greatness in the Kingdom of God comes through service, leadership through sacrifice, and authority through humility. Even the Son of Man did not come to be served, but to serve and to give His life as a ransom for many.

Picture a spotlight shining on a performer: behind the scenes are hours of sweat, pain, and discipline. Many desire glory but not the hard work it requires.

Ask yourself: Are your ambitions helping others or stepping on them? Are you seeking position or purpose? Are you willing to carry the cross behind Christ?

III. Jesus Heals the Blind Men—Faith That Refuses to Be Silenced

In Matthew 20:29–34, two blind men hear that Jesus is passing by and cry out, “Have mercy on us, O Lord, Son of David!” The crowd rebukes them, but they cry even louder. Their persistent faith unlocks blessing; some miracles are reserved for those who refuse to give up.

Even on His way to the cross, Jesus stops for two forgotten men, asking, “What do you want Me to do for you?” He heals them, and unlike others who received miracles and walked away, these men choose to follow Him.

Do not stop crying out when others try to silence you. Let the hunger of faith overpower the noise of the crowd.

IV. The Triumphal Entry—A Misunderstood King

Matthew 21:1–11 describes Jesus entering Jerusalem on a donkey, a symbol of peace. This fulfills Zechariah 9:9, which prophesies a humble King arriving in this way. However, the passage about salvation and victory awaits fulfillment at His second coming.

The crowd shouts, “Hosanna! Son of David!” but only identifies Him as “The Prophet of Nazareth.” The city celebrates Jesus, but does not truly know Him. He comes to His own, and His own do not receive Him.

People often admire great leaders publicly but deny them privately. The crowd loved the moment, not the Messiah.

V. Jesus Cleanses the Temple—The House of Prayer Becomes a House of Power

In Matthew 21:12–17, Jesus confronts idolatry by driving out the money changers and overturning tables in the temple. God despises anything that replaces Him in the temple. Today, our bodies are temples—what idols exist within us? Entertainment, desire, money, pride, and unforgiveness can hinder prayer.

After Jesus cleanses the temple, the blind and lame come to Him, and He heals them. A cleansed life becomes a powerful life. The strength of your prayer life is tied to the purity of your heart. Remove what is unclean, and God’s power will return.

VI. The Barren Fig Tree—A Warning Against Empty Religion

Matthew 21:18–22 recounts Jesus finding a fig tree with leaves but no fruit, representing Israel’s religious appearance without spiritual substance. He curses the tree, and it withers. The disciples marvel at the miracle but miss its meaning. Many admire miracles without understanding their message.

Jesus teaches that faith can move mountains, receive anything in prayer, and must be free of doubt. Ask yourself: Do I have religious appearance without spiritual fruit? Do I pray in faith or out of habit? Am I marveling at miracles or learning from them?

Conclusion: Five Truths from the Road to Jerusalem

1.       God rewards faithfulness, not prominence.

2.       Ambition must bow to the cross.

3.       Faith must persist despite opposition.

4.       True worship requires cleansing of the heart.

5.       A fruitless life invites judgment, but a faithful life invites power.

Call to Action

·         Enter the vineyard—start serving God now.

·         Lay down your ambition and pick up His will.

·         Cry out like the blind men—do not let anything silence you.

·         Clean the temple of your heart—remove idols.

·         Bear fruit worthy of repentance.

The same Jesus who walked toward the cross is walking toward you today—teaching, shaping, cleansing, calling, and empowering. Will you follow Him all the way to Jerusalem?

 

Paul’s Encouragement in the Midst of the Storm — Acts 27:21–25

In verse 21, Luke writes, “But after long abstinence, Paul stood forth in the midst of them, and said, Sirs, ye should have hearkened unto me, and not have loosed from Crete, and to have gained this harm and loss.”

Paul had remained silent for a long time as the storm raged. The people had ignored his earlier warning, choosing instead to trust human reasoning. Now, faced with certain destruction, they were finally ready to listen. This is often the way of man—only when disaster strikes do hearts become open to divine counsel.

Paul, standing in faith and calmness amid panic and despair, reminded them of their earlier mistake—not out of pride, but to emphasize the importance of listening to the Word of God. His rebuke was not meant to condemn, but to teach. If they had listened to him earlier, they would have been spared much loss. This moment serves as a timeless lesson: ignoring God’s wisdom always brings harm, but repentance opens the door to mercy.

In verse 22, Paul shifts from correction to comfort: “And now I exhort you to be of good cheer: for there shall be no loss of any man’s life among you, but of the ship.”
Paul, though ignored before, now becomes their encourager. Many people in similar circumstances would gloat, saying, “I told you so,” but Paul’s heart was pastoral and compassionate. Instead of condemning, he consoles them. Even in the midst of chaos, Paul carries the peace of God. His words—“be of good cheer”—echo the very voice of Christ who spoke those same words to His disciples in times of fear (John 16:33).

This promise of survival was not born of optimism but of divine revelation. In verse 23, Paul explains the source of his confidence: “For there stood by me this night the angel of God, whose I am, and whom I serve.”
Paul declares that the God to whom he belongs has sent His messenger to assure him of safety. For the Roman centurion and sailors, such a statement once seemed absurd. To them, Paul’s faith had sounded like superstition. But now, with their lives hanging in the balance, they are forced to listen to the man of God. The storm that silenced every other voice had now made room for God’s voice through His servant.

This angelic visitation reminded Paul of a previous promise given in Acts 23:11, when the Lord appeared to him, saying, “Be of good cheer, Paul: for as thou hast testified of me in Jerusalem, so must thou bear witness also at Rome.” God had already determined Paul’s destiny—he would reach Rome to testify before Caesar. No storm, no wind, and no force of darkness could prevent that from happening.

Paul also understood this in light of his unceasing prayers for the believers in Rome. In Romans 1:9, he wrote, “For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers.”
Paul’s longing to visit Rome was not mere desire—it was a God-ordained mission. The storm, therefore, was not a sign of God’s absence, but a stage for His faithfulness to be revealed.

In verse 24, the angel’s message continues: “Fear not, Paul; thou must be brought before Caesar: and, lo, God hath given thee all them that sail with thee.”
This was a divine assurance—not only for Paul’s safety, but also for the safety of everyone on board. God had placed their lives under Paul’s spiritual covering. This shows that God often blesses others through the presence of His faithful servants.

Paul’s intercession had consecrated those around him. In a way, their survival depended on Paul’s relationship with God. Likewise, believers today have influence in their spheres of life—families, workplaces, and communities—where God’s mercy can flow through them. We are responsible for those within our reach; our faith and prayers can be the difference between chaos and deliverance for others. As Jesus said, “You are the light of the world” (Matthew 5:14).

In verse 25, Paul boldly declares, “Wherefore, sirs, be of good cheer: for I believe God, that it shall be even as it was told me.”
This is the essence of true faith—believing that what God has promised, He will perform. Paul’s confidence is not in the calm of the sea, but in the certainty of God’s word.

As Luke 1:45 says, “And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord.” When God gives a promise, He also ensures its fulfillment. The circumstances may appear impossible, but His Word stands above the storm.

Paul’s faith echoes that of Abraham, as recorded in Romans 4:20–21: “He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God; and being fully persuaded that, what He had promised, He was able also to perform.”
This is the heart of enduring faith—to be fully persuaded that God is able to do exactly what He has said. Many profess to believe in God, yet doubt His ability to act. True faith not only acknowledges that God exists—it rests confidently in His character and power.

Paul’s calm assurance amid the storm demonstrates that faith does not deny reality but transcends it. While others despaired, Paul stood unshaken because he knew the One who commands the winds and the waves. The God who promised Rome was the same God who now preserved the ship’s company for His servant’s sake.

So, in the darkest hour, Paul became the light of faith among terrified men. His words remind all believers that when we belong to God, our destiny is secure—no storm, no delay, and no opposition can hinder the fulfillment of His promise.

Praise and Cry at The Midnight Hour- Acts 16:25-31

 In verse 25, we see one of the most remarkable scenes of faith, power, and praise in the New Testament—a moment that demonstrates how God moves in what appears to be the darkest hour. It says, “And at midnight Paul and Silas prayed, and sang praises unto God: and the prisoners heard them.” This scene unfolds after both men had been beaten, humiliated, and thrown into the innermost part of the prison with their feet fastened in stocks. Yet rather than murmuring or lamenting their suffering, they turned the prison cell into a sanctuary of worship. Their prayers and songs were not whispered in despair but lifted in praise and thanksgiving. This was their testimony and their witness. The prisoners heard them, the guards heard them, and heaven responded. When a believer prays and praises in the midst of pain, that is when God reveals His power.

In verse 26, we read, “And suddenly there was a great earthquake, so that the foundations of the prison were shaken: and immediately all the doors were opened, and everyone’s bands were loosed.” Notice the sequence—first, there was prayer and praise; then came the divine intervention. God responded in such a mighty way that even the physical structure of the prison could not stand against His power. The shaking of the foundations symbolizes how God can break through the strongest barriers of man. Every lock, every shackle, every wall that represented confinement was instantly undone. It was not merely Paul and Silas who were freed, but every prisoner. This shows that the presence of God working through His servants brings liberation not only to them but to all around them. When God moves, His deliverance extends beyond the one who prays—it affects everyone in proximity to His power.

The message here is clear: what is impossible for man is possible for God. The gates and bars that people set before you, the situations that seem permanent or unchangeable, can be destroyed by the simple yet profound act of prayer and praise. Faith expressed in praise invites divine action. We are reminded in Acts 4:31 that “when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost.” The same Spirit that moved then is still at work today. Although we may not experience physical earthquakes when we pray, the same spiritual shaking occurs—strongholds are broken, hearts are moved, and God’s power is revealed in unseen but undeniable ways.

In Acts 5:19, it says, “But the angel of the Lord by night opened the prison doors and brought them forth.” Likewise, in Acts 12:7–10, the angel of the Lord came upon Peter, the chains fell from his hands, and the iron gate opened “of its own accord.” This divine pattern shows that when God acts, no human effort can match His supernatural ability to open doors that have been locked shut. Matthew 19:26 affirms this truth: “With men this is impossible; but with God all things are possible.” God can open doors that no man can shut and shut doors that no man can open. He can make a way where there is none and perform miracles beyond human comprehension.

In verse 27, we see the human reaction to this divine intervention: “And the keeper of the prison awaking out of his sleep, and seeing the prison doors open, he drew out his sword, and would have killed himself, supposing that the prisoners had been fled.” Under Roman law, a guard who lost his prisoners would be executed, often forced to take his own life in shame. The jailer, thinking that all the prisoners had escaped, prepared to end his life. But in verse 28, Paul cries out, “Do thyself no harm: for we are all here.” This moment demonstrates not only divine power but divine compassion. Paul and Silas, though freed by God, did not flee. They stayed, understanding that their freedom was not meant to bring harm to another. This reveals the heart of God—mercy, integrity, and love even toward those who had imprisoned them. God’s true victory is not only in breaking chains but in transforming hearts.

Verse 29 says, “Then he called for a light, and sprang in, and came trembling, and fell down before Paul and Silas.” The jailer’s trembling symbolizes the fear of the Lord—a deep realization that he had just witnessed the hand of God. He recognized that what had happened was no ordinary event; it was supernatural. In verse 30, he brings them out and asks one of the simplest yet most profound questions ever recorded in Scripture: “Sirs, what must I do to be saved?” This question echoes through the ages—it is the cry of every soul seeking redemption. Similar questions appear throughout Scripture: in Luke 3:10 the people ask John the Baptist, “What shall we do then?”; in Acts 2:37 the crowd says to Peter, “Men and brethren, what shall we do?”; and even in Paul’s own conversion in Acts 9:6 he asks, “Lord, what wilt thou have me to do?”

The answer given in verse 31 is equally simple yet eternally significant: “Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house.” Salvation is not earned by works, sacrifices, or rituals—it is received through faith. To “believe” in the biblical sense means to trust, rely upon, and depend completely on Christ’s finished work on the cross. It is more than intellectual agreement; it is a surrender of the heart. Even the demons believe intellectually (James 2:19), but saving faith submits to the Lordship of Jesus Christ. The gospel is not complicated—it is the good news that Jesus Christ, the Son of God, died for our sins, rose again, and offers eternal life to all who believe. As John 3:16 and 3:36 declare, “For God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.”

This account of Paul and Silas not only shows God’s miraculous power but also His divine order—how He uses human suffering, prayer, praise, and even prisons to fulfill His purposes. It reveals that no circumstance is beyond His reach. The midnight hour, symbolizing the darkest and most hopeless time, becomes the moment of breakthrough when God’s people choose to worship rather than despair. Through this, we learn that God’s deliverance is both physical and spiritual, and His salvation reaches even those who once stood as our enemies.

God's Redemptive Plan: Scofield's Summary of Acts Chapter 15

We begin with the Scofield Notes concerning Acts chapter 15, where Scofield points out several key dispensational truths.

1. The Dispensational Significance of Acts 15

Scofield emphasizes that this passage is “the most important dispensational passage in the New Testament.” It reveals the divine purpose for this present age and introduces the beginning of the next. Specifically, God is now “taking out from among the Gentiles a people for His name.” This is the distinctive work of the Church Age, the current dispensation of grace.

The word “church” (Greek ekklesia) means “called-out assembly.” Since Pentecost, this has been God’s ongoing work — not to convert all nations universally, but to call out a people from every nation who belong to Him.

2. “After This” – God’s Future Purpose

Scofield highlights the phrase “after this” (Acts 15:16), indicating a future sequence following the Church Age — that after God’s calling out of the Church, He will return to fulfill His promises to Israel. James, in the Jerusalem Council, quotes Amos 9:11–12, which speaks of the restoration of Israel. The verses following in Amos describe the final regathering of Israel, which the prophets consistently connect with the fulfillment of the Davidic Covenant.

3. The Davidic Covenant and the Coming Kingdom

Scofield links this restoration to Isaiah 11:1, 10–12, where the prophet declares:

“There shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots.”
“In that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek, and His rest shall be glorious.”
“And it shall come to pass in that day that the Lord shall set His hand again the second time to recover the remnant of His people... and gather together the dispersed of Judah from the four corners of the earth.”

Likewise, Jeremiah 23:5–8 reaffirms the same promise:

“Behold, the days come, saith the Lord, that I will raise unto David a righteous Branch, and a King shall reign and prosper... In His days Judah shall be saved, and Israel shall dwell safely.”

The Lord will one day regather His people not merely from Egypt, but from all countries where they have been scattered, and they shall dwell in their own land.

4. The Restoration of David’s Kingdom

Scofield continues: “I will build again the tabernacle of David,” meaning the re-establishment of the Davidic rule over Israel. This promise was given in 2 Samuel 7:8–17, and reaffirmed in the angel’s message to Mary in Luke 1:31–33:

“Behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call His name Jesus.
He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto Him the throne of His father David.
And He shall reign over the house of Jacob forever; and of His kingdom there shall be no end.”

5. The Residue of Men and All the Gentiles

Scofield notes that the phrase “that the residue of men might seek after the Lord” refers first to Israel, who will turn to the Lord in the latter days. This is supported by Zechariah 12:7–8 and Zechariah 13:1–2, which speak of God’s deliverance and cleansing of His people.

Finally, the phrase “and all the Gentiles” points to the inclusion of the nations in God’s redemptive plan, as seen in Micah 4:2 and Zechariah 8:21–22. This sequence aligns perfectly with Romans 11:24–27, which presents the divine order:

1. The calling out of the Church from among the Gentiles.

2. The restoration and salvation of Israel.

3. The establishment of Christ’s kingdom upon the earth.

The Church Begins at the Beautiful Gate

We stand at the threshold of the early church—a movement birthed in Jerusalem, nourished among God’s people, and tested by opposition. From Acts 1 through 7 we see a community forming: apostles preaching, converts joining, and God’s Spirit moving. In the midst of that story Luke places a remarkable sign at the Beautiful Gate (Acts 3–4): a miracle with eternal consequences. Tonight we listen to that story for what it tells us about mercy, witness, and the name of Jesus.

1. The Moment of Mercy (Acts 3:1–6)

Peter and John go to the temple at the ninth hour to pray. There, every day, a man lame from birth sits begging at the Beautiful Gate. He is known to all—defined by need, accustomed to dependence. The man asks for alms; the apostles lock eyes with him and say, “Look at us.” Expecting money, he reaches out. Peter answers for both of them: “Silver and gold I do not have; but what I have I give you: in the name of Jesus Christ of Nazareth, rise up and walk.”

Here is mercy that surprises. It is not the coin the man hoped for but the cure he could not imagine. Gospel mercy often looks different than our expectations. It moves beyond temporary relief to restore the whole person—body, dignity, purpose.

2. The Power of the Name (Acts 3:6–11)

Peter’s words land in a powerful name—Jesus Christ of Nazareth. By that name the man is healed instantly: his feet and ankles gain strength; he leaps, stands, walks, and enters the temple, praising God. This is not merely a physical restoration; it is a theological statement. The apostles later remind the leaders that this sign was done in Jesus’ name—the same One Israel had crucified and whom God raised.

The name of Jesus is not an incantation but the reality of God’s redemptive work made present. When Peter invoked it, he pointed back to the cross and forward to resurrection power. The healed man’s praise was not merely gratitude for mobility; it was worship born of divine intervention.

3. A Public Witness That Demands a Response (Acts 3:9–4:21)

The crowd sees him walking and praising God—and the reaction is unmistakable: wonder, amazement, and a public testimony. The miracle is visible, undeniable. The religious authorities cannot deny a notable sign happened, and the people’s response makes it risky to silence the apostles.

This is the gospel’s public power. When God acts openly, people must respond. The healing at the Beautiful Gate forced questions: Who is Jesus? What does this mean for Israel? The apostles seized that moment to proclaim the crucified and risen Christ, calling the nation to repentance and faith.

4. Witnessing versus Discipleship

Luke’s account distinguishes two complementary calls. All Christians are witnesses—testifying to God’s work in word and life. The healed man became a living testimony simply by walking and praising God. But discipleship goes deeper: being formed, sent, and taught to follow Jesus and make others disciples. Peter and John, apostles though they were, served first as witnesses in that moment. The church needs both: the immediate testimony of transformed lives and the long obedience of disciples formed to teach and lead.

Application

- Expect mercy that surprises. God often gives more than we ask—restoration rather than relief, healing rather than a handout.

- Proclaim the name of Jesus. The power demonstrated at the Beautiful Gate points to a Person: the crucified and risen Savior. Let your speech and actions point people to Him.

- Value public witness. When God moves visibly, don’t hide it—let it draw others to worship and repentance.

- Commit to discipleship. Witness wins attention; discipleship secures transformation. Be both a living testimony and a learner who makes others.

Conclusion

The Beautiful Gate miracle is simple and profound: a beggar receives what he could never buy, and God’s glory is displayed in public. The early church is born in that tension—mercy that restores, witness that proclaims, and opposition that refines. May we, like Peter and John, give what we have in Jesus’ name; like the healed man, may we walk and praise God publicly; and like the first Christians, may we bear witness and make disciples until Christ returns. Amen.

Concerning Dietary Laws: Does God Refer to food or people?

Peter’s Vision (Acts 10:9–16)

In verse 9 we read: “On the morrow, as they went on their journey and drew near to the city, Peter went up on the housetop to pray about the sixth hour.” This was around noon (12:00 p.m.).

Verse 10 continues: “And he became very hungry, and would have eaten: but while they made ready, he fell into a trance.” A trance means being unaware of one’s surroundings, caught up in a spiritual vision. Paul also later describes such an experience (Acts 22:17).

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The Vision of the Sheet

In verse 11 Peter “saw heaven opened, and a certain vessel descending unto him, as it had been a great sheet knit at the four corners, and let down to the earth.”

This vision of the heavens being opened is significant. For example:

• In Acts 7:56, Stephen said, “Behold, I see the heavens opened, and the Son of Man standing on the right hand of God.”

• In Revelation 19:11, John writes, “I saw heaven opened, and behold, a white horse; and he that sat upon him was called Faithful and True.”

The open heavens in Acts signify that God is no longer a hidden mystery reserved for priests or clergy. Instead, He is revealing Himself and His purposes directly—through visions, revelations, and His Spirit—to those who seek Him.

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The Command and the Struggle

Verse 12 tells us: “Wherein were all manner of four-footed beasts of the earth, and wild beasts, and creeping things, and fowls of the air.”

Then, in verse 13, came the command: “Rise, Peter; kill, and eat.”

This troubled Peter deeply. As a Jew, he had always kept the Levitical dietary laws (see Leviticus 11; Leviticus 20:25; Deuteronomy 14:3–7), which clearly distinguished between clean and unclean animals. For that reason, in verse 14 Peter responded: “Not so, Lord; for I have never eaten anything that is common or unclean.”

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God’s Reply

Verse 15 answers: “What God hath cleansed, that call not thou common.”

Here is the turning point. God was using food as a symbol, not merely to abolish dietary restrictions, but to prepare Peter to see that the Gentiles—whom the Jews considered “unclean”—were now accepted by God.

Peter later explains this clearly in verse 28: “God hath shown me that I should not call any man common or unclean.” The vision was not primarily about diet but about people.

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Symbol or Literal?

Some debate remains: If unclean animals were made clean under the new covenant, why does Revelation 18:2 still speak of “unclean birds”? This shows that the text in Revelation is symbolic and apocalyptic in nature, not a dietary command.

In practice, the principle is this: food laws belong to the believer’s liberty of conscience. As Paul later teaches, all food is sanctified by prayer (1 Timothy 4:4–5), and “whether you eat or drink, or whatsoever you do, do all to the glory of God” (1 Corinthians 10:31).

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Summary

Peter’s vision was not just about food. It was God’s way of showing that in Christ, the Gentiles were no longer to be seen as unclean or excluded. The open heaven declared that God was now revealing His purposes directly, and His grace was being extended to all nations.

The Early Church’s Unity, Generosity, and the Shift Toward Centralized Giving (Acts 4:32–37)

Beginning in verse 32, we see the response of the early church to both prayer and persecution. “And the multitude of them that believed were of one heart and of one soul: neither said any of them that ought of the things which he possessed was his own; but they had all things common.” The believers lived in unity. No one claimed personal ownership, but shared freely with one another. This was the natural outflow of the age of grace—the Christian community responding to God’s gift of grace by showing grace toward each other.

Verse 33 highlights the central theme: “And with great power gave the apostles witness of the resurrection of the Lord Jesus: and great grace was upon them all.” Their witness focused on the risen Christ. Resurrection was the heart of their message—the risen Lord, the risen Savior. As Acts 1:8 promised, the Spirit gave them power to be witnesses, and Acts 1:22 confirmed that an apostle must be one who could testify to Christ’s resurrection. This was the foundation of apostolic preaching: not philosophy, not ritual, but the living Christ.

This section (Acts 4:32–5:42) marks a transition in Luke’s narrative, showing both opposition from without and opposition from within. The incident of Ananias and Sapphira (Acts 5:1–11) will illustrate the dangers within the community itself.

In verse 34 we read: “Neither was there any among them that lacked: for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold.” None in the fellowship suffered need, because those who had resources sold them to provide for others. Yet notice the shift: verse 35 says, “And laid them down at the apostles’ feet: and distribution was made unto every man according as he had need.”

This laying of gifts at the apostles’ feet marked a new development. According to usage, to sit at a teacher’s feet was to be under his instruction. Now, offerings were being centralized under apostolic authority rather than shared directly among believers, as was earlier described in Acts 2:45: “And sold their possessions and goods, and parted them to all men, as every man had need.” At first, distribution was simple and mutual. But now, resources were being pooled at the apostles’ feet. This would eventually bring challenges, as seen in Acts 6:1, where the Grecian widows complained of neglect in the daily distribution. What began as generosity risked becoming institutional, leading to murmuring and division.

In verse 36 we are introduced to Joses (Joseph), surnamed Barnabas by the apostles, meaning “son of consolation.” He was a Levite from Cyprus. Verse 37 tells us, “Having land, sold it, and brought the money, and laid it at the apostles’ feet.” Barnabas becomes an example of generosity, selling his land and dedicating the proceeds to the church. Yet his action also becomes the model against which Ananias and Sapphira will later compare themselves, introducing the first signs of hypocrisy and showmanship within the fellowship.

Barnabas’ gift was genuine, but the practice of bringing offerings to the apostles’ feet rather than directly supplying needs began to reshape the way the church functioned. What was once a free sharing among believers gradually became centralized, which, though orderly, also opened the door to neglect and misuse—problems still seen in church life today.

Scofield Notes on the Holy Spirit

Scofield outlines several key ways the Holy Spirit is related to Christ and His work.

1. Conception
The Spirit’s role in Christ’s conception is seen in Matthew 1:18–20. Mary was found with child of the Holy Ghost, and the angel assured Joseph that what was conceived in her was of the Holy Spirit. Similarly, Luke 1:35 records the angel’s words to Mary: “The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee; therefore that holy thing which shall be born of thee shall be called the Son of God.”

2. Baptism
At His baptism, the Spirit descended upon Christ. Matthew 3:16, Mark 1:10, and Luke 3:22 all record the Spirit descending in the form of a dove, accompanied by the Father’s voice of approval. John 1:32–34 further confirms this, as John bore witness that he saw the Spirit descend and remain on Jesus, identifying Him as the One who baptizes with the Holy Ghost.

3. Ministry and Service
Christ’s earthly ministry was empowered by the Spirit. Luke 4:1,14 says that Jesus, “full of the Holy Ghost,” was led by the Spirit into the wilderness, and later returned “in the power of the Spirit” to Galilee, where His fame spread.

4. Resurrection
Romans 8:11 affirms the Spirit’s role in Christ’s resurrection: “If the Spirit of him that raised up Jesus from the dead dwell in you, he that raised Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you.”

5. Witness Throughout This Age
The Holy Spirit continues the witness of Christ in this present age. John 15:26 says the Spirit testifies of Christ. In John 16:8–11, Jesus explained that the Spirit convicts the world of sin, righteousness, and judgment. Scofield notes that the Spirit is the greatest evangelist, working through believers to preach these truths. Verses 13–14 further describe how the Spirit guides into all truth, speaks what He hears, reveals things to come, and glorifies Christ.

6. The Spirit Forms the Church
The Spirit is the power behind the formation of the Church. In Matthew 16:18, Jesus declared, “Upon this rock I will build my church; and the gates of hell shall not prevail against it.” Hebrews 12:23 describes the “church of the firstborn,” which Scofield explains as the true Church—composed of all regenerated believers from Pentecost to the first resurrection, united to Christ by the Spirit’s baptism.

Paul also confirms this in 1 Corinthians 12:12–13, where he teaches that all believers, whether Jew or Gentile, are baptized into one body by the Spirit. Christ is the Head, and the Church is His body.

Ephesians 1:22–23 adds that God has placed all things under Christ’s feet and made Him head over all things for the Church, which is His body, the fullness of Him who fills all in all. Ephesians 2:21–22 further describes the Church as a holy temple, built together as a dwelling place for God through the Spirit.

Acts 1:15–26 – The First Assembly Without the Head

Verse 15: “And in those days Peter stood up in the midst of the disciples…”

• Peter now assumes the pastoral role, standing in the center of the congregation to lead.

• The number of disciples present was about 120. This number is given for historical context only; after Pentecost, the church is not to be equated with seasons, times, or numbers, as such practices can be deceptive (cf. Rev. 3:3: “…I will come on thee as a thief, and thou shalt not know what hour I will come”).

• The church is to live in constant expectation of Christ’s return, without attempting to calculate dates or assign numbers.

Verse 16: “Men and brethren, this scripture must needs be fulfilled, which the Holy Ghost by the mouth of David spake concerning Judas…”

• The Holy Spirit spoke through David regarding Judas’ betrayal (cf. Ps. 41:9: “My own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up his heel against me”).

• At the time, the disciples could not have identified Judas as the betrayer. Some individuals, like Judas, are not to be prayed for but resisted because they are workers of iniquity, children of Satan, not merely sinners.

Verse 17: “For he was numbered with us, and had obtained part of this ministry.”

• Judas was numbered among the 12 apostles, participating fully in their ministry, which made him hard to detect.

• Externally, he appeared religious and faithful, but Christ knew the truth (cf. Matt. 10:4: “Judas Iscariot, who also betrayed him”).

Verse 18: “Now this man purchased a field with the reward of iniquity; and falling headlong, he burst asunder…”

• Judas used the 30 pieces of silver to buy a field, often called Akeldama, “the field of blood” (v. 19).

• While other passages describe Judas hanging himself, Peter may be describing the aftermath of his death.

Verse 19: “…And it was known unto all the dwellers at Jerusalem; insomuch as that field is called in their proper tongue, Akeldama, that is to say, The field of blood.”

Verse 20: “For it is written in the book of Psalms, let his habitation be desolate, and let no man dwell therein.”

• The apostles reference Scripture to highlight the judgment upon Judas’ place. However, it is not for Peter to arbitrarily decide church positions or appointments.

Verse 21: “Wherefore of these men which have companied with us all the time that the Lord Jesus went in and out among us…”

• Peter outlines criteria for a replacement apostle, emphasizing companionship with Jesus.

• However, the selection of apostles is ultimately Christ’s prerogative, not human choice (cf. John 15:16: “Ye have not chosen me, but I have chosen you”).

• This warns against “in-house promotions” in the church. While internal promotions may be acceptable in corporations, God raises leaders—men and women—according to His will, not human preference.

• Peter, acting without Christ’s visible presence and before Pentecost, is prone to human error.

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Acts 1:22–23 – Peter’s Proposal and Human Appointment

Verse 22: “Beginning from the baptism of John, unto that same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection.”

Peter sets criteria for replacing Judas: the candidate must have been present from the ministry of John the Baptist through to Christ’s ascension, and must serve as a witness of the resurrection.

• The New King James Version renders it: “One of these must become a witness with us of His resurrection.”

• John 15:27 confirms that true witnesses are those who have been with Christ from the beginning: “And you also will bear witness, because you have been with me from the beginning.”

However, Peter is here attempting to fill an apostolic role through human reasoning rather than divine direction.

• He bases the decision on Scripture (Psalms) and observable criteria, but without the Spirit’s guidance.

• This reveals human imperfection—Peter is not acting under the fullness of the Holy Spirit yet (Pentecost has not come).

• This becomes an example of man making spiritual decisions by rational thought instead of waiting on God.

Verse 23: “And they appointed two, Joseph called Barsabbas, who was surnamed Justus, and Matthias.”

• Two candidates are presented: Joseph (Barsabbas, Justus) and Matthias.

• According to Acts 15:22, later God handpicked men such as Barsabbas and Silas to accompany Paul and Barnabas in ministry:
  “Then it pleased the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas, namely Judas surnamed Barsabbas, and Silas, leading men among the brethren.”

This suggests that God’s choice was not Matthias—a man appointed by lot at Peter’s direction—but rather Barsabbas and others whom the Spirit raised up later for mission work.

Thus, Peter’s action here can be seen as another human blunder—an attempt to settle church leadership through human election rather than divine appointment. Christ himself had said in John 15:16: “You did not choose me, but I chose you.” The choice of apostles belongs to Christ alone, not to men.

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Acts 1:24–26 – Prayer, Casting Lots, and the Appointment of Matthias

Verse 24: “And they prayed and said, Thou, Lord, which knowest the hearts of all men, show whether of these two thou hast chosen.”

• Here we see prayer, but notice the order of events: they had already selected the two candidates before they prayed.

• True prayer should come before action, not after man has already made his decision.

• In 1 Samuel 16:7, God reminded Samuel: “Look not on his countenance, or on the height of his stature; because I have refused him: for the LORD seeth not as man seeth; for man looketh on the outward appearance, but the LORD looketh on the heart.”

• God alone chooses; men cannot discern the heart.

Verse 25: “That he may take part of this ministry and apostleship, from which Judas by transgression fell, that he might go to his own place.”

• The prayer was for someone to take Judas’ position in the apostleship.

• But again, this was not Peter’s role to fill. Apostles are chosen by Christ Himself.

• Judas’ destiny is described: “his own place” — meaning eternal separation in Hades, the place of the lost.

Verse 26: “And they gave forth their lots; and the lot fell upon Matthias; and he was numbered with the eleven apostles.”

• The method used was casting lots—a common worldly practice at the time.

• Even the Romans cast lots at the cross of Christ (Matthew 27:35).

• This was not God’s way of appointing leaders in the New Testament church.

• The Spirit had not yet been given (Pentecost was still ahead), and the disciples relied on an old method rather than waiting for divine direction.

Matthias was chosen by lot, but we never hear of him again in Scripture. By contrast, later the Lord Himself raises up Paul and also handpicks men like Barsabbas and Silas (Acts 15:22) to join the apostolic mission. This confirms that Christ, not men, appoints His witnesses.

👉 The lesson: Human methods and religious forms can never replace God’s choosing. In church matters, God calls, God equips, and God raises up servants in His timing.

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Covenant Renewal: The Law Written, Sacrifices Offered, and Obedience Commanded

Text: Deuteronomy 27:1 – 26
Theme: God's covenant is renewed with Israel through written law, proper sacrifice, and the declaration of blessings and curses.

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I. Moses’ Final Instructions: Keep All the Commandments (Deut. 27:1)

• “And Moses with the elders of Israel commanded the people, saying, Keep all the commandments which I command you this day.”

• This command was given on a single day, as Moses recited the law one final time before his death.

• The urgency and finality of Moses' message is clear: keep every word God has given.

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II. Setting Up Stones and Writing the Law (Deut. 27:2–4)

• As they crossed the Jordan, Israel was to:

  • Set up great stones (v. 2)

  • Plaster them with lime

  • Write the law upon them (v. 3)

  • This was a visible witness to their covenant with God.

• Cross-reference:

  • Joshua 4:1 – Memorial stones after crossing Jordan

  • Joshua 8:32 – Joshua writes the law on stones

• Mount Ebal is specified as the location (v. 4), in contrast to Mount Gerizim, which was for the blessings (Deut. 11:29).

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III. The Altar on Mount Ebal: A Place of Sacrifice (Deut. 27:5–6)

• They were to build an altar of unhewn stones—no tool to touch them.

  • Exodus 20:25 – If a tool is used, the altar is defiled.

  • Symbolizes that worship must not be man-altered or defiled by human invention.

• Burnt offerings (for atonement) and peace offerings (for fellowship) were to be made there.

  • Joshua 8:30–31 – Joshua obeys this command after conquest.

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IV. Rejoicing Before the Lord (Deut. 27:7)

• After offering sacrifices, they were to eat and rejoice before the Lord.

• God's covenant brings not only obligation but joy and peace with Him.

• Fellowship meals represent communion with God and one another.

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Key Lessons and Applications:

1. God’s Word Must Be Made Visible

   • Writing the law publicly reminds us that God's Word is not hidden but openly declared.

   • Application: We must be people who both hear and display God's Word.

2. Worship Must Be Pure

   • God demands worship on His terms—not through human tradition or manipulation.

   • Application: Our offerings (lives, prayers, service) must be holy, unaltered by pride.

3. Rejoicing Follows Obedience

   • Peace with God is possible when obedience and atonement are rightly practiced.

   • Application: God invites us to rejoice in His presence after obedience is fulfilled.

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Teaching Outline: Principles of Separation, Modesty, and Order — Deuteronomy 22:5–12

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We are going to explore several important topics based on Deuteronomy 22:5–12, covering themes such as gender distinction, care for creation, household safety, purity in agriculture, unequal yoking, and modesty in dress.

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I. Gender Distinction and Cross-Dressing (Deuteronomy 22:5)

“The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman’s garment: for all that do so are abomination unto the Lord thy God.”

• This law establishes a clear distinction between male and female.

• God created two distinct sexes (Genesis 1:27), and this command was meant to preserve those distinctions in society.

• In the land of Canaan, where Israel was to settle, many pagan cultures blurred gender lines in ritual and practice. God’s law called His people to look different, act different, and live different.

• Today, this principle speaks to honoring God’s created order, including in appearance and identity.

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II. Care for Creation – Bird’s Nest Law (Deuteronomy 22:6–7)

“If a bird’s nest chance to be before thee... thou shalt not take the dam with the young.”
“But thou shalt in any wise let the dam go... that it may be well with thee.”

• This command is about preserving life and practicing kindness, even toward animals.

• According to Leviticus 22:28, God instructed Israel not to kill both a cow and her calf on the same day.

• Here, Israel is told to let the mother bird go, preserving the ability to produce more life in the future.

• This shows God’s concern for sustainability, mercy, and long-term provision.

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III. Household Safety – Building with Responsibility (Deuteronomy 22:8)

“When thou buildest a new house, then thou shalt make a battlement for thy roof...”

• A battlement was a safety railing or parapet on the flat roof of a house, where people commonly gathered.

• This law highlights the importance of taking responsibility for others’ safety. Neglecting this could result in death, and bring “blood upon the house.”

• God cares not just about worship but also about practical obedience in daily living.

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IV. Purity in Agriculture – No Mixed Seeds (Deuteronomy 22:9)

“Thou shalt not sow thy vineyard with divers seeds...”

• Mixing seeds could corrupt the crop and was forbidden.

• Spiritually, this represents the principle of separation and purity—keeping things distinct as God designed.

• Confusion in the vineyard symbolized confusion in values and identity, something God warned His people to avoid.

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V. Unequal Yoking (Deuteronomy 22:10)

“Thou shalt not plow with an ox and an ass together.”

• This practical command carries a spiritual application.

• In 2 Corinthians 6:14–16, Paul draws on this concept:

  “Be ye not unequally yoked together with unbelievers... what communion hath light with darkness?”

• Ox and donkey differ in strength, stride, and purpose—yoking them causes disharmony and disorder.

• Likewise, believers are not to be bound in close, covenantal partnerships (such as marriage) with unbelievers.

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VI. Modesty and Proper Clothing (Deuteronomy 22:11–12)

1. Verse 11 – No Mixed Fabrics

“Thou shalt not wear a garment of divers sorts, as of woollen and linen together.”

• Mixing fibers was a symbolic teaching of separation and order.

• God wanted His people to understand that even in dress, there is meaning—purity and unity are to be preserved.

2. Verse 12 – Fringes on Garments

“Thou shalt make thee fringes upon the four quarters of thy vesture...”

• Fringes served as a reminder of the commandments (see Numbers 15:38–40).

• God used even clothing details to remind His people to live holy, obedient lives.

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Conclusion:

These commands may seem simple or symbolic, but they all point to a greater truth:
God cares about every aspect of our lives—our gender, relationships, homes, clothing, and even our farming.

• He calls His people to live in distinction—not to blend with the world but to stand apart in purity and purpose.

• Whether through how we dress, how we build, or how we treat others, God desires a people set apart for His glory.

An Eye for an Eye.

Now looking at Deuteronomy 19:21, it says:

“Your eye shall not pity: life for life, eye for eye, tooth for tooth, hand for hand, foot for foot.”

Many people misinterpret this verse, especially in light of Jesus' teachings. They assume that Christ was opposing this principle, as though He was advocating for leniency in all situations. However, that’s a misunderstanding of the context.

In Deuteronomy, Moses is speaking in legal terms—in the context of courts and civil justice. The principle of "eye for eye" refers to proportional justice, not personal revenge. It was designed to ensure fairness in legal judgment.

On the other hand, Jesus, in Matthew 5, was teaching about personal conduct—how we should live in our daily interactions. He taught that we should not retaliate or repay evil with evil, but instead live with forgiveness, humility, and grace.

So the difference is this:

• Moses addresses the justice system and how courts should operate.

• Jesus addresses personal morality and how individuals should treat one another.

Once a matter is brought before a judge or legal system, justice must be carried out. Mercy in daily life is encouraged—but not at the expense of justice in court.

In Proverbs 31:4–5, King Lemuel’s mother warns:

“It is not for kings, O Lemuel, it is not for kings to drink wine, nor for rulers to crave strong drink, lest they drink and forget what has been decreed, and pervert the rights of all the afflicted.”

This shows that rulers and judges must maintain clear judgment and not allow emotions or impairment to interfere with justice.

Numbers 35:31 states clearly:

“Moreover, you shall accept no ransom for the life of a murderer who is guilty of death, but he shall surely be put to death.”

God’s justice is not lenient. Sin is always punished—either on the sinner or through a substitute. That substitute was Jesus Christ, who bore our sins and paid the full penalty with His own blood.

As Dr. J. Vernon McGee put it:

“Either your sin is in Christ, or it is in you.”

This means no sin goes unpunished—mercy was extended through judgment, when Christ took the punishment in our place.

In Matthew 5:19, Jesus affirms the law:

“Whoever breaks one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven. But whoever practices and teaches them will be called great in the kingdom of heaven.”

Jesus didn’t abolish the Law of Moses—He fulfilled it. He upheld the law's righteousness and showed how it should be lived out from the heart.

In Matthew 5:25–26, Jesus also refers to legal justice:

“Agree with your adversary quickly while you are on the way with him, lest your adversary deliver you to the judge, the judge hand you over to the officer, and you be thrown into prison. Truly I tell you, you will not get out until you have paid the last penny.”

Here, He warns of the consequences of unresolved disputes. There is no hint that He dismissed the need for legal judgment—rather, He recognized and upheld its role.

In conclusion:

• Justice is essential for any functioning society.

• Forgiveness is for personal relationships.

• But in public life and law, there must be a legal system.
  Without justice, anarchy prevails.Thank you.

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What Validates a True Prophet?

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What Validates a True Prophet?

Is it signs and wonders? That’s the question we are exploring. Many believe miraculous signs are proof of divine authority, but Scripture tells a different story.

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1. False Prophets Can Perform Signs and Wonders

Let’s begin with Jeremiah 14:14–15:

“Then the Lord said to me, ‘The prophets prophesy lies in My name. I have not sent them, commanded them, nor spoken to them. They prophesy to you a false vision, divination, a worthless thing, and the deceit of their heart. Therefore thus says the Lord concerning the prophets who prophesy in My name, whom I did not send… By sword and famine shall those prophets be consumed.’”

Here, God makes it clear that false prophets may use His name but are not truly sent by Him. Their messages are rooted in deceit, not divine truth.

In Deuteronomy 13:1–2, Moses warns:

“If there arises among you a prophet or a dreamer of dreams, and he gives you a sign or a wonder, and the sign or wonder comes to pass, and he says, ‘Let us go after other gods...’”

Even if the sign comes to pass, if the message leads people away from the true God, the prophet is false.

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2. Miraculous Signs Alone Do Not Confirm Truth

God warns that signs and wonders can be used as deceptive tools. Just because a person performs miracles doesn’t mean they speak for God. Humans are easily influenced by their five senses—what we see, hear, and feel—which makes us vulnerable to deception.

Deuteronomy 13:3 explains the purpose of this testing:

“For the Lord your God is testing you, to know whether you love the Lord your God with all your heart and with all your soul.”

False prophets serve as a test. True believers will not be led astray. As Jesus said,

“My sheep hear My voice, and I know them, and they follow Me.” (John 10:27)

If someone persistently follows a false prophet, it may reveal they were never truly rooted in Christ.

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3. How to Discern a True Prophet

In Deuteronomy 18:21–22, the people ask:

“How shall we know the word which the Lord has not spoken?”

The answer:

“When a prophet speaks in the name of the Lord, if the thing does not happen or come to pass, that is the thing which the Lord has not spoken. The prophet has spoken it presumptuously; you shall not be afraid of him.”

The key word here is “presumptuously”—speaking in God's name without His command. In Scripture, this word always carries a negative connotation. It represents arrogant, self-appointed speech not backed by divine authority.

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4. True Prophecy Must Align with the Great Prophet—Jesus Christ

Today, no prophet has authority apart from Christ, the final and ultimate Prophet. Anyone claiming prophetic authority that contradicts Christ is false.

To speak "in the name of the Lord" means more than just saying “Thus says the Lord.” It means representing God in both message and authority—like a sheriff acts in the name of the town they serve. Speaking “in the name of God” is about divine commission, not formulaic language.

Even if someone uses Scripture or spiritual-sounding language, if they do not live under the authority of Christ, they are a false prophet.

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5. Case Study: Jeremiah vs. Hananiah

In Jeremiah 28:9, the true test is given:

“As for the prophet who prophesies of peace, when the word of the prophet comes to pass, then the prophet will be known as one whom the Lord has truly sent.”

Contrast this with Jeremiah 28:10, where Hananiah—a false prophet—takes the yoke from Jeremiah’s neck and breaks it, symbolically rejecting God’s message of coming judgment. Hananiah proclaims peace when God had declared bondage. His prophecy was false, though it sounded appealing.

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6. Final Warning (Deuteronomy 18:20)

“But the prophet who presumes to speak a word in My name, which I have not commanded him to speak... that prophet shall die.”

There is a sharp distinction between:

• A prophet who speaks under God’s authority, with truth that comes to pass, and

• A false prophet who speaks presumptuously, misleading others.

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Conclusion

True prophets speak what God has commanded, and what they say will come to pass. False prophets may show signs, perform wonders, and even speak convincingly, but they do not represent God if their message:

• Leads away from God,

• Contradicts Christ,

• Or fails to come true.

God allows false prophets to test His people. But those who know His voice will not be deceived.

“By their fruits you will know them.” —Matthew 7:20

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Jesus Prayer: The Bond of Perfection John 17: 24-26

The reflection on John 17:24-26 touches on several profound theological themes and the intimate relationship between Jesus, His disciples, and God the Father. 

In John 17:24-26 (KJV)

V 24 Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world.

25 O righteous Father, the world hath not known thee: but I have known thee, and these have known that thou hast sent me.

26 And I have declared unto them thy name, and will declare it: that the love wherewith thou hast loved me may be in them, and I in them.

Verse 24: The Desire for Unity and Presence

Jesus expresses His desire for His disciples to be with Him in heaven, to witness His glory. This glory is not just any glory but the glory given to Him by the Father, rooted in the eternal love that existed before the world was created. This verse underscores the ultimate goal of Christian hope: to be with Christ in heaven, sharing in His glory. The shift from being in "Abraham's bosom" (a term used in the parable of the rich man and Lazarus, Luke 16:2-31) to being with Christ signifies a new covenant and a direct relationship with Jesus, who is the mediator between God and humanity.

Verse 25: Knowledge of God

Jesus contrasts the world's ignorance of God with His own intimate knowledge of the Father and the disciples' recognition of Him as sent by God. This verse highlights the theme of knowing God, which is central to the Gospel of John. Knowing God is equated with knowing Jesus, and this knowledge is not merely intellectual but relational and transformative. The world's lack of knowledge of God leads to rejection of Jesus, as seen in other passages you mentioned (John 15:20, 16:3).

Verse 26: Declaration of God's Name and Love

Jesus has revealed God's name (His character and nature) to His disciples and will continue to do so. The purpose is that the love the Father has for Jesus might be in them, and Jesus Himself would be in them. This speaks to the indwelling of Christ in believers, facilitated by the Holy Spirit, and the perfecting love of God that casts out fear (1 John 4:18). The bond of love is what perfects the believer, drawing them into deeper communion with the Trinity.

Theological Implications:

1. Heaven and Christ's Glory: Heaven is described as the place where believers will be with Jesus, beholding His glory. This glory is not just a reward but a sharing in the divine life and love that has always existed between the Father and the Son.

2. Knowing God: True knowledge of God is relational and comes through Jesus Christ. Those who do not know Jesus do not truly know God, and this ignorance leads to rejection and separation from God.

3. The Love of God: The love that the Father has for the Son is to be in believers, signifying a profound union with God. This love is the bond that perfects believers, transforming them into the image of Christ.

4. The New Covenant: The shift from being comforted by Abraham to being with Jesus signifies the new covenant established through Christ's death and resurrection. Believers now have direct access to God through Jesus, who is the way, the truth, and the life (John 14:6).

In summary, these verses from John 17 highlight the ultimate hope of believers to be with Christ in heaven, the importance of knowing God through Jesus, and the transformative power of God's love that perfects believers. This passage is a profound prayer of Jesus for His disciples, encompassing themes of unity, glory, knowledge, and love that are central to Christian theology.

" Is not this the son of Joseph? The Danger of Familiarity with Christ. John 6:40-42

The passages reference highlight the tension between Jesus' identity and the perception of Him by those around Him, often rooted in familiarity and preconceived expectations. In John 10:28, Jesus promises eternal security to those who follow Him, indicating that no one can snatch them out of His hand. This assurance is repeated in John 17:12 and 18:9, emphasizing His protective role over the believers, except for Judas Iscariot, the "son of perdition," whose betrayal was prophesied and fulfilled Scripture.

In John 6:40, Jesus emphasizes that the will of the Father is for everyone who sees and believes in the Son to have eternal life, underscoring the universal invitation to salvation. However, the response in verses 41 to 42 illustrates the skepticism and rejection He faced. The Jews murmured because Jesus claimed to be the "bread that came down from heaven." His familiar background, as "the son of Joseph," fueled their disbelief.

This skepticism is rooted in their familiarity with Jesus' earthly family, as also described in Matthew 13:55 and Mark 6:3, where His identity as the carpenter's son becomes a stumbling block. They struggled to reconcile their knowledge of His human origins with His divine claims, demonstrating a broader theme of how familiarity can breed contempt or doubt.

This passage highlights a common problem—when people become so familiar with Jesus in a human sense that they struggle to accept His divine nature. This is particularly evident in Luke 4:22, where the people initially marvel at His gracious words but ultimately question His authority due to their familiarity with His family.

The rejection Jesus faces reveals the dangers of limiting God to our human expectations and traditions. Their inability to see beyond Jesus’ human lineage to His divine mission signifies the challenge of breaking free from preconceived notions to embrace the incomprehensibility and mystery of God's work.

In summary, these passages encourage believers to move beyond surface-level familiarity and traditional expectations to truly understand and accept Jesus’ divine identity and mission. It urges a deeper faith that transcends the limitations of human perception, recognizing the profound mystery of God’s work through Christ.

Why do God allow evil?

The question of why a loving God allows evil in the world is a profound and challenging topic. One way to approach this question is to understand God’s sovereignty and His divine purposes. 

As emphasized in Balaam's oracle in Numbers 23:19, "Has He said, and will He not do it? Or has He spoken, and will He not make it good?" This underscores that God’s promises and purposes are unchanging. While God allows human actions, including evil, to unfold, He ultimately works to bring about His greater purpose, which is aligned with good.

The concept of repentance can be misunderstood when attributing it to God. When Scripture refers to God "repenting" (like in 1 Samuel 15:11 regarding Saul), it expresses a change in His response to human actions rather than a change in His nature or ultimate plan. Unlike humans, whose repentance implies regret and a change of heart about past decisions, God's "repentance" signifies His adjustment in dealing with humans based on their choices.

God’s allowance of evil can serve several purposes:

1. **Free Will**: God grants humanity the freedom to choose. This freedom means that people can choose good or evil, which is vital for genuine love and relationship. Without free will, love would not be authentic.

2. **Growth and Refinement**: Trials and adversities often act as catalysts for spiritual growth, character development, and a deeper reliance on God’s goodness.

3. **God’s Sovereignty**: Even when evil appears to triumph, God can turn it to good, using it to achieve His purpose (Romans 8:28). This does not mean that evil is good, but that God can bring about good outcomes from painful experiences.

4. **Ultimate Redemption**: The presence of evil allows for a fuller understanding of grace and the need for salvation. In Christian theology, the ultimate resolution to the problem of evil is found in Jesus Christ, who provides redemption and hope.

The belief in God's goodness means trusting that even when circumstances are dark and incomprehensible, He is still working toward the ultimate good. It reflects the idea that God's methods may not always align with human understanding, but His plan is perfect and just. Thus, while God allows evil, He never endorses it, and He makes provisions through grace and redemption for humanity to return to Him and experience His love.

Difference in the Atonement and Purification Blood of Christ.

Numbers 19:14 describes how when someone dies in a tent, anyone who enters the tent and everything inside becomes unclean for seven days. This highlights the concept of uncleanness, which comes from merely being in the presence of death. In our world, believers are exposed to sin and uncleanness, and thus must continually seek purification through Christ, paralleling the red heifer's symbolism.

Isaiah 6:5-7 gives an example of Isaiah recognizing his unclean state before God and being cleansed by a live coal, symbolizing forgiveness and purification. Similarly, in 1 John 1:7-10, believers are reminded of the need to walk in the light and confess sins to maintain fellowship with God, as He cleanses us from unrighteousness.

It's important for believers to purify themselves not for salvation, which is secured through Christ’s sacrifice (as Hebrews 9:12 highlights), but for ongoing fellowship with God. Salvation is a one-time event through faith in Christ’s atoning blood, granting eternal life. Purification, however, is part of our daily walk with God, ensuring that we can serve and connect with Him.

In Romans 7, Paul touches on the struggle between the desires of the flesh and the desire to serve God, emphasizing that while salvation is secure, believers must actively seek spiritual cleansing to overcome the limitations in their flesh. This cleansing cultivates a clear conscience and strengthens the believer's fellowship and service to God.