LAMININ

LAMININ

“And He is before all things, and in Him all things hold together.” Col. 1:17

all things See 1 Cor. 3:21-23 where all things were gifts from God. See 1 Cor. 15:24-28 to see where all things are headed.

hold together Laminin - protein that holds the body together. Laminins are high-molecular weight (~400 to ~900 kDa) proteins of the extracellular matrix. They are a major component of the basal lamina (one of the layers of the basement membrane), a protein network foundation for most cells and organs. The laminins are an important and biologically active part of the basal lamina, influencing cell differentiation, migration, and adhesion.

The climax in the unfolding of God's plan to make full revelation of Himself to men was to bring this image within the grasp of men, made in His image but not able to attain it. This is alluded to in the statement which follows in Col. 1:15. Christ is not only "the image of the invisible God," but He is also "the firstborn of every creature." By incarnation He was joined to the creation of which He is the Creator. He became man. He did not cease to be all that He was as God, namely, "the image of the invisible God," but in addition He has now taken on human flesh, and is in every respect also a true man. But His relationship to creation stands in a class all by itself. He is the "firstborn." While this word carried an original significance of priority in time, its very usage has changed and it has come to mean priority in position (2 Chron. 26:10; Psa. 89:27). Though united to creation by incarnation, yet He is higher in position than any creation, and the two verses which follow support this explanation (Col. 1:17, 19). This means that the image of the invisible God is now within the grasp of men, and yet at the same time retains every element and value as a revelation of God.

BAPTISM

BAPTISM

“And they came to John and said to him, "Rabbi, He who was with you beyond the Jordan, to whom you have borne witness, behold, He is baptizing, and all are coming to Him." John 3:26

His disciples came to him at this time with a question, which shows that Jesus was also doing that work. They said, "Rabbi, He that was with thee beyond Jordan, to Whom thou hast borne witness, behold, the Same baptizeth, and all men come to Him."

                We can easily see how a difficulty would arise in the minds of some, and perhaps those the more intelligent. They had listened to John during all his ministry, had enrolled themselves as his disciples; and then there came that moment when he had, in answer to a deputation, said he was not the Christ, he was not Elijah, he was not the prophet foretold by Moses; he was a voice. The day after that he had pointed out the One Whose coming he had announced. But he was going on, and going on evidently with the same work; still preaching as he had preached, and still receiving those who, conscious of their need of repentance, confessed their repentance and their sins; and practicing still the rite of baptism. At the same time Jesus had moved into the country-side, and was doing exactly the same thing.

John's baptism was a baptism revealing the need of repentance. Water baptism comes after repentance and as a result of that belief giving testimony of the triune Godhead (Matt. 28:18-20).

LIGHT AND DARKNESS

LIGHT AND DARKNESS

"And this is the judgment, that the light is come into the world, and men loved the darkness rather than the light; for their deeds were evil.” John 3:19

Here the word judgment has the sense of condemnation, the verdict and sentence against men, and so the principle is revealed upon which men are judged. It is always that of the coming of light, and the opportunity which it creates. The coming of Christ was the coming of light. In Him we know the truth about God, and about ourselves. Truth Himself, a person. Thus in Him we know the truth about our relationship to God, and what our life ought to be. The special truth about God revealed in Him, is that of the Divine love, which makes possible, at infinite cost, the healing and restoration of those who have sinned and failed to realize the meaning of their own lives. That is the burden of the context. If men refuse to avail themselves of this Divine grace, they are by that refusal declining to walk in the light, and so are condemned. The reason why men love darkness is that they desire the things which the light condemns. Here is the mystery of lawlessness. Lawlessness, which does not mean being without law, but being in revolt against law. And we have in our government utter disregard for our constitution and the bill of rights. And this from those who represent us. Does that reveal what they think of their people they represent? It knows that the things of darkness are things of destruction, and yet for the momentary experience it deliberately rejects the things of light which are the things of life. And here each soul stands alone. The light is shining. Shall we come to it and walk in it? Or shall we shun it and walk in darkness? The choice is personal. But the verdict is already found. Upon our answer depends whether we are condemned or justified. This verse tells us our nation and its leadership is condemned even though they do not believe either God or His Son Who is Truth Himself. They live the lie and take the country to destruction.

WATER AND SPIRIT

WATER AND SPIRIT

“Jesus answered, "Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter into the kingdom of God.” John 3:5

Is this speaking of water baptism as well as spirit baptism? No.

Certain negative things argue against this being baptism.

a. The word baptism does not occur in the passage.

b. If it is baptism, it cannot be Christian for this had not yet been announced until Matt. 28:19

c. In act the announcement of building the church has not ever been made. Matt. 16:18

d. Nowhere else in the Bible is water baptism made the agent for the new birth.

Certain positive things argue against water baptism.

a. Nicodemus knew what Christ meant, as Christ makes very clear. (vs. 9-10)

b.   Therefore one must consult the O.T. for information. Ezek. 36:24-30 parallel with John 3:5

    Water - water

    Spirit - Spirit

    New Birth - New heart

c. This passage deals with entrance into the kingdom.

d. The sprinkling in Ezekiel would call for baptism by sprinkling.

The Proper Explanation of the passage

a. Water is a symbol of the Word of God and the Spirit of God.

John 4:14

John 15:3

John 7:37-39

b.   The Word is the agent of the new birth.

James 1:18

1 Pet. 1:23

John 4:14

c.   If one insists that this must be taken literally, then also "pneuma" should be wind, as in vs. 8.

d.   The Samaritan woman made a blunder of taking Jesus literally (John 4:15) Let us not do so.

FLESH AND SPIRIT

FLESH AND SPIRIT

“Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh?” Gal. 3:3

  In these questions we have the principle for which the Apostle contended, applied to the processional aspect of Christian experience. If Christ did not die for nothing, that is, if we indeed are admitted to the possibility of righteousness through faith in Him, and through that alone, then is it to be supposed that we shall be able to realize in actual experience the things of righteousness by going back to those methods which were unable to create the possibility or to communicate the power of righteousness? The first phase of salvation is justification; that is, the reconciliation of our essential spirit-life to God. There we begin our Christian life. Is it reasonable to suppose, that departing from that central and initial way, we may now hope to make progress in the Christian life and experience by employing the methods of the flesh? Is it so, that any activity of the flesh whatever can strengthen the life of the Spirit? It is inconceivable. And yet here is the place where repeatedly the children of God have been carried away. All sorts of fleshly devices have been resorted to in the vain and foolish hope that activity of the flesh tends to strengthening of the spirit. It is never so. The process is exactly opposite. The spirit controls the flesh, employs it, commands it, sanctifies it and thus makes it the instrument of service to others. Therefore the process of the soul to perfection is always by faith, a spiritual activity, and never by works, a fleshly method.

BEWITCHED

BEWITCHED

“You foolish Galatians, who has bewitched you, before whose eyes Jesus Christ was publicly portrayed as crucified?” Gal. 3:1

Unlike most of his other epistles, Galatians includes no prayer requests from Paul, nor any commendations of the church and its ministry. Paul had preached the doctrines of salvation by grace and Christian liberty so clearly and effectively when he had first established these churches that it was hard for him to understand how they could so quickly and easily be led into false doctrine. If anything this is even a greater problem today than in Paul’s day. Professing Christians are being “tossed to and fro, and carried about with every wind of doctrine” (Eph. 4:14), not only with legalism but also with evolutionism, emotionalism, libertinism, and many other unscriptural heresies. Many, like the Galatians, have been “bewitched” by clever persuasion into such deceptions. The Greek word for “bewitched” is used only this once in the New Testament, and does not necessarily refer to witchcraft as such. The connotation is “fascinated” or “deceived.”

ONE LANGUAGE

ONE LANGUAGE

"For then I will give to the peoples purified lips, That all of them may call on the name of the LORD, To serve Him shoulder to shoulder.” Zeph. 3:9

The Barrier of Language

                In the coming Kingdom every obstacle to human understanding and international accord will be taken away. Among these obstacles, perhaps the most stubborn is the barrier of diverse languages. Other things being equal, the most successful diplomats are those who speak and understand the tongues of the nations to which they are accredited. Recognizing the great value of some lingua franca, more than one effort has been made to produce something to fill the void. But the problem here is the jealousy of the various nations for the preservation of their own distinctive cultures.

                In Zephaniah we seem to have recognition of this language difficulty. In the days of the Kingdom, God says, "Then will I turn to the peoples a pure language that they may all call upon the name of Jehovah, to serve him with one consent" (Zeph. 3:9, ASV). As to the meaning of this prediction, Jennings has said, "The discord of Babel shall, as it were, give place to the unity of language." This meaning is disputed by Keil who argues that the Hebrew word rendered "pure" means purity from sin rather than linguistic clarity, and also that the Hebrew noun means lip and "does not stand for language." But Keil seems to ignore the fact that in Gen. 11:1-9 this noun is so used no less than four times in connection with the confusion of tongues at Babel. As for the idea of moral purity, it is admitted that this is the correct meaning. But this only adds to the force of the idea of linguistic unity, for the curse of language multiplicity came because of the sinful speech of man upon that occasion. And therefore the removal of this curse, in the Millennial Kingdom, would certainly involve recognition of its moral implication. Purity does not exclude unity. As Pusey has said, "Before the dispersion of Babel the world was of one lip, and that, impure, for it was in rebellion against God. Now it shall be again of one lip, and that, purified."

MATERIAL WEALTH

MATERIAL WEALTH

"For the kingdom of heaven is like a landowner who went out early in the morning to hire laborers for his vineyard.” Matt. 20:1

It was only natural that the emphasis He placed upon the necessity of His death should have raised questions in the disciples' minds about the promised Kingdom and their own part in it. On this point, therefore, Christ hastens to reassure them. They are not to be afraid, for it is the Father's good pleasure to give them the Kingdom (Luke 12:32). How many in the church wonder if there ever will be a kingdom? Hence, there is no need for preoccupation about material possessions. The important and immediate duty is to lay up treasure in heaven, and to be watching for the Lord's return from heaven with their reward. At that time the faithful will participate in the ruler ship over the King's household (Luke 12:33-44). We come back to earth from heaven to rule and reign here, and we do this in eternal bodies with the minds of Christ.

                This teaching is substantially repeated a little later in reply to a question that arose out of our Lord's attitude toward material wealth in the case of the rich young ruler. The question was voiced by Peter: "Behold, we have forsaken all, and followed thee, what shall we have therefore?" (Matt. 19:27). And the Lord's answer is categorical: "Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel" (Matt. 19:28). This comforting promise of reward to the Twelve, moreover, is extended generally in Matt. 19:29 to "every one" who has made sacrifices and suffered loss for His "name's sake." All such shall "receive an hundredfold." The immediate and close connection with Matt. 19:28 places the time of their recompense at the future "regeneration" of the world to be effected by the establishment of the Kingdom. Meyer remarks that Matt. 19:29 can certainly have no other reference but to the recompense in the future kingdom of the Messiah. But as to the exact position of each one in the coming Kingdom, they are to remember that "many that are first shall be last, and the last shall be first" (Matt. 19:30). The explanation of this seeming paradox is to be found in the principle of divine grace which will be operative even in the bestowal of rewards. To illustrate this, our Lord adds a parable about the "kingdom of heaven," the chief point of which is that its King is always sovereign in the giving of His rewards (Matt. 20:1-16) and He knows the hearts of all in His Kingdom..

FAITH AND FEAR

FAITH AND FEAR

“But seeing the wind, he became afraid, and beginning to sink, he cried out, saying, "Lord, save me!" Matt. 14:30

The call from our previous article yesterday was immediately followed by a great adventure which the Lord knew would be a floundering experience. Christ knew that weakness must be discovered before power and victory can realize desire. Here he does the impossible. It is the story of a man who, suddenly lifted to a wonderful height, saw the possibility of the impossible in fellowship with Christ; asked for permission, waited for orders, and having received them, obeyed and actually walked on the waters just as his Lord had been walking on the waters. He placed his frail, feeble foot outside the boat on the wave, and did not sink; he was upheld; he did the impossible thing under the authority of the Master; his will was yielded to his Lord, his body was yielded to his yielded will, and between the frail man and the Lord Jesus a union was established so that as he touched the waves Peter did not sink beneath them. He walked on the waters to go to Jesus.

Now his defeat. The reason was he saw the wind that was powerful. That was the assault of sense. The sensual and the spiritual are close together and forever antagonistic. One must reign and whichever reigns masters the other. If the sensual reigns, the spiritual is dwarfed and imprisoned. If the spiritual reigns, the sensual is kept within bounds and never allowed the mastery of life. The sensual has local and temporary rewards while the spiritual gives reward long after the flesh has failed. Peter was feeling the assault of the sensual and its temporary, local reward was instantly received.

Closely associated with the sensual and spiritual is faith and fear. In the moment when Peter yielded to the assault of the senses, taking his eyes from the Lord, looked at the waves and became conscious of the winds, fear dispossessed faith. The failure of faith came when he became conscious of self as opposed to winds and waves. Then he knew the actuality of his humanity, its weakness and its inability to walk in the difficult and impossible place.

Immediately following came the material, physical expression of that spiritual experience of the failure of faith, "beginning to sink." Paralysis of power followed when the wavering of faith failed to make connection with the Lord. He found the waves too weak to hold him, strong enough to drown him, and he began to sink. This is not to call in question the fineness of his heroism, his high hour of vision, when he made his adventure of faith. The sinking is not the inevitable sequence of the walking, it is the outcome of failure to keep in close connection with the Lord, resulting from the assault of the senses, so that fear takes the place of faith, paralysis in the place of power, and he is back again on the ordinary level of human life.

FAITH VENTURE

FAITH VENTURE

“And Peter answered Him and said, "Lord, if it is You, command me to come to You on the water." Matt. 14:28

Matthew was using in this story a Hebrew literary form called syndeton which is the repeated use of the word and in order to create a sequence. The 1st sequence is seen in vss. 28-29. The 2nd starts in the middle of vs. 30. Therefore there are two sequences separated by an opposite word "but." Two parts, the 1st of an exalted experience of failure followed by the 2nd which tells of a sudden defeat and finally a fulfilled purpose. The story starts with an "and" which means something precipitated his request. They had been fighting a storm with the boat trying to follow the command of the Lord and while doing that had sighted a phantom which turned out to be Christ on the sea walking Who had spoke the words "It is I; be of good courage." It is then that Peter made this request. Peter had just experienced two fears which were banished by the presence and sound of His Masters voice. He was asking for a great venture in fellowship with his Lord in those powers that made Him superior to the forces and perils which had threatened to engulf their frail boat. This was obedience to the command that Christ had just made to them to be of good courage. "Let me prove my courage." It was a venture based on Christ's authority. "If it be Thou." This was an hour when Peter saw a new vision of the power of the Lord and produced an aspiration of need for a closer fellowship with Him in the exercise of that power. Peter had a passionate desire to do exactly what he saw the Lord doing.

                He waited for the command of Jesus. The word "Come" was an admission of Jesus of the possibility of the impossible. Although Jesus knew that in a few moments Peter would be floundering in the waves, He still said "Come." Come and prove the challenge of the My word "It is I" and answer the question of the question of thy word "If it be Thou." "Come" and discover the weakness that lurks in your own heart in order that I can bring you to a new realization of My power, and that through proof of weakness you can find mastery, that in fellowship with Me you can fulfill the high aspiration of the soul which asks to do the impossible.

TESTED

TESTED & TRANSFIGURED

“And some eight days after these sayings, it came about that He took along Peter and John and James, and went up to the mountain to pray.” Luke 9:28

Had Adam never wandered from the pathway of the Divine command, or sinned, or fallen, he would have never died, but having come to the end of his probationary life, and completed his course, he would have been metamorphosed, changed, in the same manner, and prepared for the super-earthly life that lies beyond-that life which we know so little, and which in anxious moments sometimes we doubt altogether, which surely exists, infinite in its mystery. Perfected as we shall be through His threefold sanctification process.

                Jesus at the hour of transfiguration came to that point of the perfecting of His human personality. By an infinite mystery God created a new man in the creation of Jesus.

                Through all the years of His youth and Manhood up to this moment, He had faced all the temptations to which man must be subject, mastering them being victorious over them:

physical

spiritual, and last & subtlest of them all

vocational.

                The last breath of that temptation had come Him when Peter has said God have mercy on Thee, not this way of the Cross! With stern and absolute heroism Jesus said "Get thee hence, Satan, thou art an offence to Me." That was the last victory over vocational temptation.

                Then immediately passing to the Mount, His life perfect and complete; every temptation having been met and mastered; the whole citadel of His manhood held through, all the prior period of years inviolate; He was transfigured before them.

This was eight days after He had told them He was headed for the Cross, die, be buried, and then rise from the grave. Their problem was how in the world could He Who is Perfect, die? They just could not even conceive this thought. Transfiguration reveals the Divine intention as to the process of human life. Beginning in weakness and limitation, passing through difficulties and temptations, gaining perpetual victory over temptation by abiding only and at all times and under all circumstances in the will of God, at last, all the testing being ended, the life is passed into the presence of God Himself, and into the light of heaven, not through the gate of death, but through the painless, glorious process of transfiguration as Paul says in 2 Cor 3:18.

PRAYER

PRAYER & STRENGTH

“And after He had sent the multitudes away, He went up to the mountain by Himself to pray; and when it was evening, He was there alone.” Matt. 14:23

In nothing in the perfection of the humanity of our Lord more strikingly seen than in the constant resort to the practice of fellowship with His Father in prayer. Essential human nature needs that practice for its sustenance. Apart from it, it must falter and fail. This our Lord knew, and therefore constantly observed it. Thus the practice is the sign, not of the weakness of the human in Him, but of the full and perfect strength. Neglect of prayer is at once a source and sign of weakness. Surely we need to remind ourselves constantly of this fact as demonstrated in the life of our Lord. Having become our Savior and Lord, He is our pattern, our Role Model. If then He found the necessity for such times of communion with His Father, apart, alone, how can we hope to live our lives, or render our service acceptably to Him, if we neglect them? There can be no question, moreover, that in His case these seasons were not merely occasions when He asked gifts from His Father. In all probability petition occupied a very important place in such seasons, but by no means the principle place. They were times of communion in which He poured out the joy of His Spirit in adoring praise: and in which He remained in silence, and heard the speech of God in His own soul. And so it must ever be with us, if our lives are to be strong in themselves, and vigorous in their service.

SORROW AND LIBERTY

SORROW AND LIBERTY

“And when He rose from prayer, He came to the disciples and found them sleeping from sorrow.” Luke 22:45

Sorrow is not the companion and ally of God but the messenger following in the track of sin; a sense of loss. Sorrow is a deep sense of loss, the consciousness of lack, the natural experience of a God-forsaken life. Had not the King been dethroned in Gen. 3, there could have been no sorrow, for the whole being, still and quiet in Him, could have no sense of loss. When they committed the act of high treason, by listening to a voice that called in question the love and wisdom of the Divine authority here on earth, there sprang up in that instance, the first sense of lust, boredom, hunger, and sorrow, and it took the form of a desire to know what God had NOT revealed. And when following that desire, instead of returning then and there to allegiance, man passed through the door, seeking LIBERTY, but finding himself in a dark void, without God, and yet possessed of a nature making demands perpetually that neither himself or any other could satisfy.

Sorrow, then, is the result of sin, but it is the benevolent, tender, purposeful messenger of the eternal Love, Who cannot see His offspring loose all, without causing within these this sense of loss, and so always by that means attracting them homeward. (Isa 53:3-4). The Father's Servant experienced that same loss so He might minister for us and to us knowing personally the darkest moment of sin, "My God, My God, why hast Thou forsaken Me." The Conqueror next lays down His life. Sin is put away, sorrow is thereby recalled. Righteousness commences her reign and joy follows in her wake. (John 16:20-21). The heart comes to leisure with itself. It has become so learned of Jesus as to rejoice in exactly the circumstances that in the old life caused the deepest and keenest sense of sorrow. Here we see the mission of sorrow.

Take two persons,

-One whose will is rebellious and whose heart is unregenerate,

-the other a disciple of Jesus,

and let them pass through identical experiences of bereavement, affliction, failure and disappointment. In the one case the spirit becomes embittered, and callous, and the character degenerates; in the other gentleness, love, tenderness, are the results, and the very face catches a new glory and beauty. The one defiantly faces sorrow and looks upon God's messenger as an enemy, attempts to destroy and banish it, and so sinks into hardness and hatred; the other is drawn to the heart of God, and finds the very pain is but God's fire for the destruction of dross, and so rises into sweetness and love which is such a revelation of the power of the God of love. (Isaiah 35:10; Rev 21:4).

While Judas was bringing the multitude to Jesus prayer spot, Peter was sleeping while his Master was praying (vs. 45), and resisting while his Master was submitting (vv. 49-51; cp. John 18:10), sorrowing when he should have sensed the strength of Christ's love about to come to full manifestation for the weakness of all men. He followed at a distance (vs. 54), sat down among his Lord's enemies (vs. 55), and denied the Lord, the faith, and the brotherhood (vv. 57-58, 60). What a picture of mankind and the world today.

POWER AHEAD

POWER AHEAD

“And he said unto them, When I sent you without purse, and scrip, and shoes, lacked ye any thing? And they said, Nothing” Luke 22:35

It was during the last supper that the Lord, in a striking passage recorded by Luke alone (Luke 22:35-36), sought to prepare His disciples for the changed conditions which would obtain between His departure and His return to establish the Kingdom. He begins by reminding them of the special care bestowed on them during their earlier ministry of proclaiming the Kingdom of heaven as at hand. "When I sent you without purse, and scrip, and shoes, lacked ye anything? And they said, Nothing" (Luke 22:35). Indeed, they told the truth! During the presence of the Messianic King, the disciples had surely tasted the "powers of the age to come" (Heb. 6:5 lit.), so far as physical blessing had been concerned. There is no record of any illness among them. For friends and relatives, healing was available without reserve (Matt. 8:14-16). Even death itself was no longer irreversible (Mark 5:35-43; John 11:1-47). If food and drink were lacking, the miracle-working power of the King was sufficient for the emergency (John 2:1-11; John 6:1-15). For His disciples and Himself there was a supernatural immunity to the ordinary hazards of life (Matt. 14:24-33; Luke 4:28-30). Even such mundane things, as a need for tax money and the means of daily livelihood, were not beyond His interest and power (Matt. 17:24-27; Luke 5:2-9). By no process of "spiritualization" can these things be robbed of their physical reality. The age to come and its powers that we shall possess to rule and reign with Him are no mystery to us as we have been enlightened as the writer to Hebrews reminds us. Power is ahead.

LIES

ENEMIES INSIDE AND OUTSIDE

“But Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land?” Acts 5:3

 THE ENEMIES INSIDE THE CHURCH. Acts 5:1-16

l. The Danger within the church. Acts 5:1-2, 7-8. This consists in striking at the truth which is the very foundation of the church's power.

                - The case of Ananias. Acts 5:1-2

                - The case of Sapphira. Acts 5:7-8

2. The Defense within the church. Acts 5:3-6, 9-11. Dealing decisively and uncompromisingly with evil.

                - The case of Ananias. Acts 5:3-6

                - The case of Sapphira. Acts 5:9-11

3. The Developments from this incident. 11-16. The new power manifested in every avenue of the church's work because of discipline.

                - The new respect for the church. Acts 5:11, 12,13.

                - The new power to perform miracles. Acts 5:12, 15-16

                - The greater ingathering of souls. Acts 5:14

 THE ENEMIES OUTSIDE THE CHURCH. Acts 5:17-42

                l. The Danger outside the church. Acts 5:17-28 This consists of those who hate the truth of the Gospel because of their unbelief.

                2. The Defense for the church. Acts 5:29-32 This consists in the conviction that it is necessary to obey God rather then men.

                3. The Developments outside the church. Acts 5:33-42 This consists in the utter defeat of the world and the ultimate triumph of the church.

 Were Ananias and Sapphira saved people, or were they mere professed Christians?

I. Let us notice first the immediate context for the answer.

                - Acts 4:32 implies that all who were engaged in the communism were believers, and only believers were involved. This is not merely the language of appearance, but the appraisal of one who wrote as He was moved by the Holy Spirit.

                - The section Acts 4:32 - 5:11 is all one section of scripture. Two instances presented in this section point out the functioning of the new community. The one is of Barnabas, and the other in contrast is that of Ananias and Sapphira. This suggest that they were all believers, but with different reactions.

                - The effect was great. Fear came upon the whole church because they had witnessed this thing. Those who were not of the church were also affected, for they heard it. Acts 5:11

2. Let us consider next the influence of Satan.

                - Satan energizes even saved people to acts that are sinful: The case of David--1 Chr. 21:1 the case of Peter - Matt. 16:21-23

                - The scripture suggests that Satan does use saved people for His purpose. Eph. 6:11-12; James 4:7; 1 Peter 5:8-9.

                - This is not the same influence that Satan exercised in the case of Judas. Here another word is used (John 13:27).

                - The word for fill is different than the one used in 2:4. This word suggests that Satan proposed to them a complete plan of action.

3. Let us notice the character of the discipline which was applied.

                - Death is a discipline which was applied to some Christians (1 Cor. 11:30-32).

                - Chastening is always applied to believers and never unbelievers (Heb. 12:5-11).

4. Let us note the value of the discipline if they were Christians.

                - It would keep them from leading others astray (Matt. 18:6).

                - It would save them from condemnation with the world (1 Cor. 11:30-32).

                - It would save them from continuing in a course of sin and losing their reward (Matt. 18:6).

 What were the benefits that were derived from this awful method of Discipline?

l. It brought great fear upon the whole church (Acts 5:11). A church that fears God is a church that will obey him in service.

2. It gave power to the apostles in healing and miracles (Acts 5:12, 15-16). Clean hearts and clean hands are fit vessels for service.

3. It brought the apostles into favor and ultimately the whole church (Acts 5:13). A church that deals with sin within will find favor without.

4. It resulted in increasing the saving of souls (5:14). A church that deals with sin within, will lead many souls to the altar of salvation.

 What part did Peter have in this case of discipline?

l. It nowhere declares that Peter had any part in exercising discipline over Ananias and Sapphira.

2. Peter did evidence a supernatural penetration to the source of the evil of Ananias (Acts 5:3).

3. In the case of Sapphira, Peter exercised a sort of prophetic function (Acts 5:9).

4. The death of each of them was entirely a work of God.

What was the character of the sin of Ananias and Sapphira?

1. On the surface it was avarice: they wanted the money for themselves. (Avarice with the motive).

2. A little deeper it was hypocrisy: they wanted to appear to be what they were not, so they lied (hypocrisy was the means to the end).

3. Deepest of all it was unfaithfulness they were not in full sympathy with the atmosphere of the church. (Unfaithfulness was the result).

 Why was this sin disciplined with sudden and awful death?

l. Because of the occasion of the sin: this was the beginning of the church and she needed protection.

2. Because of the character of the sin: it was an attack on truth, and the church is the depository of truth (1 Tim. 3:15).

3. Because of the place of the sin: it was in the church, which is the Holy of Holies (1 Cor. 3:16-17).

4. Because of the results from the sin; it would have brought the disrespect of the world, and caused many to perish (Matt. 5:16).

5. Because of the purification from sin: this purged the impure ones out of the midst, and the church was filled with power.

Why was Satan associated with this sin of lying?

l. Satan is the enemy of all truth, and the ultimate source of all untruth (John 8:44).

2. Therefore, any lie is not of the truth, and ultimately proceeds from Satan (1 John 2:21).

3. Satan attacks the truth through the saved sometimes, a subtle method (Matt. 16:22-23).

HOPE AND MEMORY

HOPE AND MEMORY

“That they might set their hope in God, and not forget the works of God, but keep his commandments.” Psa. 78:7

This Psalm may be described as a poem of history. From vs. 9, the singer reviews the history of the people of God dwelling upon their persistent dis-loyalties, and the unfailing goodness of God to them both in chastisement and deliverance. All this is a poetical illustration of the principle laid down in the first eight verses. In that first movement, the singer declares that it is the will of God that the story of His dealings with the nation should be taught systematically to the children of each succeeding generation. In these words the reason of this is set forth, as they reveal the effects which such teaching, adequately given, is bound to produce. Under its influence they will set their hope in God, will remember His works, and will keep His commandments. Observe the idea carefully. The immediate is stated last. It is that of obedience to the law of God. In order to that obedience, two inspiring activities are referred to;

First, Hope which has to do with the future; and -

Second, Memory, which has to do with the past. By such teaching of history as sets it in relation to God, hope for the days to come will be centered in Him, and memory will be instructed by His works. This is a wonderful revelation of our duty concerning the young. It is also a key to the true writing of history. History, written as it should be, will always show that all true prosperity comes from God, and that man has no hope except that which is centered in Him. History should forever be the record of the works of God. That is to emphasize the important factor. History thus written, and thus taught, will so affect hope and memory in youth, as to constrain it to obedience to the God revealed, and this is the way of life for man and nation.

LAW - LAWLESSNESS

LAW - LAWLESSNESS

“But we know that the law is good, if a man use it lawfully; Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, For whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine.” 1 Tim. 1:8-10

America as well as many countries of the world today are removing all restraints of law previously followed. It is alarming to witness the flagrant redefinition of terms formally known as truth. New boundaries surface that cross moral barriers. Closet participants now display conduct openly that was formerly known as indecent. Borders and barriers are destroyed and torn down. Anyone suggesting a wall is seen as a heretic to their cause, a one world environment and which finally arrives after He Who restrains leaves this earth with the followers of His teaching concerning Truth and His messages. 2 Thess. 2:7.

What was the purpose of the law?

11.       The law was added because of transgressions. Gal. 3:19

22.       To restrain the lawless and ungodly 1 Tim. 1:9-10.

33.       To give the knowledge of sin Rom. 3:20.

44.       To show the terrible nature of sin Rom. 7:13.

55.       To reveal how great the number of sins Rom. 5:20.

66.       To shut every mouth with the consciousness of guilt before God Rom. 3:19.

77.       To set a restraining guard up on man, until they find true freedom in Christ by faith Gal. 3:23-24.

88.       To witness prophetically, and typically to salvation by grace through the righteousness of Christ Rom. 3:21; Heb. 10:1.

 Lawlessness, which does not mean being without law, but being in revolt against law. The Bible, God and especially the constitution are all restraining hindrances to the free will exertion of a lawless person seeking their definition of freedom. People run for office to magnify this freedom, this so called liberty which in essence is bondage to Satan, following his lead from the very beginning.

Isa 5:20 Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter!

Isa 5:21 Woe unto them that are wise in their own eyes, and prudent in their own sight!

Isa 5:22 Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink:

Isa 5:23 Which justify the wicked for reward, and take away the righteousness of the righteous from him!

Lawlessness  <Law> (of Moses):1 Tim. 1:8-9; Heb 7:19. (Exo 19:1; Gal 3:24) The evil germ within the spirit of man that affects all his mind and heart and soul is lawlessness.

THE ULTIMATE SIGN

ULTIMATE SIGN

“Then answered the Jews and said unto him, What sign showest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body.” John 2:18-21

The Jews ask for a sign, the ultimate Sign. “For the Jews require a sign” (1 Cor. 1:22; Matt. 12:38). They thought this was required due to OT law to eliminate false claims from false prophets.  Deut. 18:20-22. For the interpretation of that designation we go back to the account of our Lord going up to Jerusalem, and cleansing the Temple. In connection with that He was challenged, "What sign showest Thou unto us, seeing that Thou doest these things?" They asked Him for a sign that would demonstrate His authority for the things He was doing. To that He replied in what to them must have been mysterious language. John tells us immediately after recording His answer, that the disciples did not understand Him then, but they came to understand Him afterwards. He said, "Destroy this temple, and in three days I will raise it up." On another occasion, not recorded by John, Jesus said, "An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it but the sign of Jonah the prophet; for as Jonah was three days and three nights in the belly of the fish; so shall the Son of man be three days and three nights in the heart of the earth." On both these occasions our Lord declared that the only sign which would completely and finally reveal Him and the secret of His authority, would be that which He referred at first as their destroying of the temple which He would raise; and on the other occasion, taking the similitude of Jonah's story, declaring that He would be three days and three nights in the heart of the earth. In other words, our Lord declared at the beginning, and again on one definite occasion at least, that the ultimate sign of His authority would be His death and His resurrection. He named the two things which, in the merging, would constitute the sign, the ultimate sign, the dissolution of the temple of His body at the hands of His enemies; and His raising of it again. Death and resurrection. The very heart of the gospel preached by Paul in 1 Cor. 15:1-4. “Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain. For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; And that he was buried, and that he rose again the third day according to the scriptures.” All foretold according to the scriptures.

GLORY

GLORY

“Neither pray I for these alone, but for them also which shall believe on me through their word; That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me. And the glory which thou gavest me I have given them; that they may be one, even as we are one.” John 17:20-22

Glory speaks of a work completed. See all things accomplished in 1 Cor. 15:24-28 to see where all things are headed.. In 2 Thess. 3:1 with John 17:4 a meaning of accomplishing a work. Implies expectation denoting good standing or reputation although modifying adjective could change all this. The great consummation in which God's purposes are perfectly fulfilled.

 "I have finished the work which Thou gavest Me to do. And now, O Father, glorify Thou Me with Thine own self with the glory which I had with Thee before the world was." is it the glory of the, Eternal Sonship, His essential glory, for which He prays? But this He had not renounced, nor could the Father give it. It belonged to Him His one of the Persons of the Godhead, eternal, unchangeable. The glory for which he prayed could be only the glory which was His due as the Father's visible Image, the Redeemer, the Administrator of His government, the appointed Lord over all His works. This glory could not, be manifested till He had finished the work the Father had given Him to do. Not till His resurrection could He appear in the glory which was His when, anterior to Creation, He stood before the Father as the predestined Heir of all, and His Representative to all creatures. He could not enter into this His glory till made immortal. Then could He sit at the Father's right hand (Luke 24:26). It was this glory which the Father gave Him that He could give to His disciples John 17:22. Of this He could make them partakers, but not of His essential glory.

In their eagerness to maintain the Deity of the Son against the assaults of the Arians and the Socinians, many of the early Fathers and reformers cited some of the texts we have been considering, as proofs of the Son's eternal preexistence, and were, therefore, compelled to affirm a subordination of the Son to the Father in the constitution of the Godhead itself, a subordination not consistent with their co-equality. But if we consider these terms not as spoken of the Eternal Son so far as regards His Person, but of Him as standing to the Father in the relation of His Revealer, the Word, the difficulties are removed. The Father could make the worlds through Him, could appoint Him the Heir of all, could glorify Him, could give Him all authority and power in heaven and earth, and this without denying or disparaging His eternal Sonship and coequality. The subordination is not so much in the Divine constitution as in the Divine economy, a relation taken by the three Persons with reference to certain ends predetermined. How far subordination was involved in the relation of Father an d Son before the worlds were made, we need not inquire here.

"As We are one." First of all, that is vital and essential oneness. He was one with the Father vitally and essentially. Now He prayed that these, kept in His name, may be one in that way; having a vital relationship. Not the oneness of sentiment or intellectual opinion, but the oneness that is living. One in life, therefore one in light, and therefore one in love. He and the Father were one in essential life. He and the Father were one intellectually in all light and understanding. He and the Father were one in love. Keep them there; keep them in the name I have revealed, and manifested to them. Keep them there, that they may be one as We; one in life, one in light, one in love. What a prayer!

PRAYER TO INTERCEDE FAILURE

PRAYER TO INTERCEDE FAILURE

“Neither pray I for these alone, but for them also which shall believe on me through their word;” John 17:20

These are the most comforting words for us in this great prayer of our Lord, because they bring us into its interest and intercession. We are among the number of those who have believed on Him through the apostolic word, and so His requests were all on our behalf also. This outlook of the Master Teacher is very suggestive. There He was, after three and a half years of public ministry, approaching an end which seemed to be that of defeat. He was surrounded by a few loving men, who nevertheless would soon all be scattered for utter fear. The outlook was very dark to all but the Lord. He also saw the darkness, and understood it better than any other for He possessed perfect emotion, intelligence and will. And therefore He saw through it, He saw their future and ours, saw the light clearly shining down the coming age; saw these very men, gathered after their scattering, going forth publishing the Word, saw the sacramental hosts of souls believing that Word, and for these He prayed. And His prayer for all of us was as His prayer for those men who were about Him. He knew their weakness, and how they would fail. He knows our weakness, and all about our failures. He prayed for them. He prays for us. He knew His intercession for them would prevail. He knows His intercession for us will prevail. Then let us rest in Him, with the rest of loving obedience and of surest confidence in His coming Kingdom.

THE PERFECT MIND

THE PERFECT MIND

“Let this mind be in you, which was also in Christ Jesus:” Phil. 2:5

The teaching of Jesus, considered and followed to its final conclusions, brings the mind into contact with the infinite wisdom of the Eternal God. The deeds of Jesus, correctly appreciated, reveal the activities of God as to purpose and method. When resurrected, the mind is brought to this point, fully attained, the Divine intention from the very beginning of creation, made in His image and likeness.

The Incarnation of Jesus is first a revelation to man of man as to the first Divine intention. It is therefore also a revelation of God, for perfect man is the image of God. In Jesus there has been revealed to the race God's purpose for every human being, a mind of royal and loyal love, and the activity of self-emptying service, as expressive of that loyalty. The greatest injunction laid upon Christian men by the writers of the New Testament is that of the apostle, "Have this mind in you, which was also in Christ Jesus." (Phil 2:5) His mind was the mind wholly actuated by the principle of love. It was submissive and royally married, submissive to the dominion of love, reigning in the power of love.

FEAR

FEAR

A broad range of emotions that embrace both the secular and the religious worlds. Secular fear is the natural feeling of alarm caused by the expectation of imminent danger, pain, or disaster. Religious fear appears as the result of awe and reverence toward a supreme power.

PROPER FEAR OF GOD

“The fear of the LORD is the beginning of wisdom: and the knowledge of the holy is understanding.”  Prov. 9:10

“Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind…..On these two commandments hang all the law and the prophets.”  Matt. 22:37, 40

The whole Mosaic economy according to Matt. 22:37, 40 is fulfilled by the man who loves God, the prophets, their denunciation of sin, their call to right character, and all obeyed in answer to the impulse of the love of God. The new fear of God, which is the beginning of wisdom, is love of God. The old fear of God, which was the beginning of unutterable foolishness, was slavish fear, fear born of ignorance of Him, fear that made men hurry away, banish His Name, and refuse to meet Him. The new fear is not fear that He will hurt me, it is fear lest I should hurt Him, fear lest I cause sorrow to His heart, fear lest my sin would wound Him again. That is the fear that is the beginning of wisdom, and that is the fear of love.

As I have said in previous articles both Jude and Peter call Him the Despot, the only Master. What a serious thing to be under the authority of Someone Who can upset everything in our lives without consulting us, and by a word can mark for us the moment of our departure! That is the government of God. We are wise when we finally realize this truth concerning our Creator and Sustainer. God is absolute monarch wherever He is King at all. His government is autocratic. He does not consult with us as to what He shall do with us, where He shall send us, what He would have us to do. Moreover, His government is an imperative government. He never permits us to make compromises with Him for a single moment. He speaks the word of authority and has every right to. He marks the path without ever consulting us, and having done so, our only relationship to that government is that of implicit, unquestioning, immediate obedience. That takes communion with Him and His desire for that with us. When we finally realize His utter control over our life and purpose here on earth our slavish fear turns to that of fear that I might hurt Him and His cause for my being here on earth.

As Master He teaches us the pathway of true living life and corrects those paths that need correction. The truly saved love the Lord with all their heart, and with all their soul, and with all their mind. That is the proper fear of the Lord.

UNDERSTANDING

UNDERSTANDING

“That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me.” John 17:21

What is understanding? (Exod. 31:3) It comes from two words put together. It is a grammatical construct. The two words are under and stand. To "stand under" means to submit to another Person's mind, which we have the mind of Christ; you stand under their mind. You use their thoughts, lose your own opinion and take on theirs. Therefore you become one with another. It is a form of communion. To understand is also translated communion. Communion is also a grammatical construction of two words, common and union. The word common means same, union means one. Common union therefore means to become one with another person. That is God's number one goal, communion with us. He wants to commune with us. That has been His cry from the beginning, to tabernacle with the people of God. Jesus prayer was to the Father to make us one (John 17:21). The prayer for unity is repeated five times (John 17:11, 21-23)  (Eph. 4:4, 13). To understand therefore means that we are to catch the intent of another person, not just their words. You can't understand a Person until that happens. You then become their friend (John 15:15). God's intention is found in the constitution. The all consuming purpose and intent of God in creation was to establish a Kingdom on the earth, in which He could display His glory in the Person of His Son. This display of His glory was to be made to creatures made in His image, and therefore, capable of apprehending, appreciating, and applauding His glory. The unfolding drama of the Bible depicts the movements of God in the accomplishment of that purpose.

“And I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship.” Exod. 31:3

FRIENDSHIP

FRIENDSHIP WITH HUMANS AND GOD

I propose to give three quotations, which have appealed to me personally, as setting forth most perfectly the ideal of human friendship. I begin with these words from Mrs. Craik’s Life for a Life.              Oh, the comfort, the inexpressible comfort, of feeling safe with a person; having neither to weigh thoughts nor measure words, but pour them all right out just as they are, chaff and grain together, knowing that a faithful hand will take and sift them, keep what is worth keeping, and with the breath of kindness blow the rest away. Is not that a perfect description of friendship? How many people are there in company with whom you can pour out everything in your heart, say everything, say anything? Very, very few; for God does not give us many friends in this world; many acquaintances, and we value them all. But that is a perfect description of friendship. With your friend you think aloud, there is no restraint; there is no need to keep up an appearance, the blunter thing would be to say, there is no need to play the hypocrite. You pour everything out, knowing this, your friend will sift between the chaff and the grain, and with the breath of kindness will blow the chaff away, and keep only the grain. That is friendship on the human level. And it described what true friendship with God is, that is on my side of the fellowship. With God it is my privilege to pour out everything that is in my heart, chaff and grain together, saying anything, saying everything I am thinking. But have we learned that lesson? Do not we think altogether too often our conversation with God must be that of carefully prepared and often stilted phrasing? I think we never so grieve His heart as when we attempt to speak thus with Him. Conversing with God reaches its highest level when, alone with Him, I pour out in His listening ear everything in my heart; and the manner in which I have learned that secret, and live in the power of it, is the measure of the joy and strength of my friendship with God. It is perfectly true, it may be done. I can say, and I do say, when alone with God things I dare not say in the hearing of other men. I tell Him all my griefs, and doubts, and fears; and if we have not learned to do so, we have never entered into the meaning of this great truth concerning fellowship and friendship. He will take out the grain, and with the breath of friendship blow the chaff away, only we must be honest when we are dealing with Him. I believe that if your heart is hot and restless about the way God is dealing with you, and you force yourself to the singing of a hymn of resignation, He spurns it; but if you pour out your anger as Martha did when she said, “I know he shall rise in the last day,” (John 11:24) then He will be patient, and loving, and gentle; and out of the infinite love and gentleness of His heart He will speak some quiet word of comfort. How much do we know of this fellowship? How much have we practiced talking to God of everything in our souls? Or take another illustration.

       Goethe speaking of his friendship for one with whom he held conversation, said this: For the first time I carried on a conversation; for the first time was the inmost sense of my words returned to me more rich, more full, more comprehensive from another mouth. What I had been groping for was returned clear to me. What I had been thinking I have been taught to see. Is not that even a more subtle and delicate definition of friendship? Not only can I pour out all the things in my heart; but my friend will say yes, and repeat the thing I have said, and repeat it definitely better than I could ever have hoped to say it. Here again is the revelation of what friendship with God means to those who know and practice it; and even though this may be a more delicate and wonderful definition, I think we all understand it perhaps a little better, for there have been moments when we have struggled to say things to God, and have heard Him saying them again to us better than we could have said them. Is not that what Paul meant when he said: “We know not what to pray for as we ought”? (Rom. 8:26) Is not that the supreme inspiration for high and prevailing prayer, the consciousness of inability to make prevailing prayer? But Paul added: “The Spirit maketh intercession for us with groanings which cannot be uttered,” that is, He says the things for us, and we know that God is praying prayers we fain would pray, and answering our imperfect articulation with the perfect words that prove His perfect comprehension.

       Or once again, Dryden, describing his friendship for his truest friend, said: We were so mixed up as meeting streams, both to our selves were lost. We were one mass. We could not give or take but for the same, for he was I, I he. What is that but Dryden’s method of declaring that he and his friend had all things in common? And dare we take that last illustration and use it of friendship with God? Without a doubt. Here we touch the real meaning of fellowship and friendship; here we are at the heart and center of the great idea. Let us also consider the other aspect of fellowship and friendship as partnership; mutual interests, mutual devotion, mutual activity.