Response stopped The Sutter Medical Foundation provides valuable library services to patients and authorized users. Whether you’re on campus or accessing resources from home, the library offers online full-text books and other materials. If you need assistance, don’t hesitate to ask the friendly library staff1. Additionally, various Sutter Health sites, including the Palo Alto Medical Foundation, Sutter Gould Medical Foundation, and California Pacific Medical Center, offer an array of health-related content. You can explore videos, articles, audio files, and Q&As with experts on a wide range of topics. For those interested in health research, the Medical Library provides access to articles by topic2. If you’re specifically looking for the Maino Community Health Library, it’s part of the Sutter Gould Medical Foundation. The library’s hours are Monday through Friday, from 8:30 am to 5:00 pm. For any library requests, you can call (209) 523-0732, email ResourceCenters@sutterhealth.org, or use the online form3.

Adventist Family Ministries plays a significant role in ministering to children who have experienced the loss of their parents. Here are some ways they provide support: Grief and Restoration: When children face grief due to the absence of parents, Adventist Family Ministries emphasizes learning from the example of Jesus. They recognize that professional counselors are essential for helping children deal with grief and trauma after significant losses. However, the healing process extends beyond counseling sessions. Church members and pastors have a unique opportunity to introduce Jesus as a personal Savior and Friend. By revealing God’s love, teaching children to pray during moments of sadness, and emphasizing Jesus as their Safe Place, they contribute to the child’s long-term spiritual health1. Jesus’ Own Grief: Jesus Himself experienced multiple losses during His earthly life. He witnessed the impact of strict Roman rule on families, encountered tormented individuals, and likely lost His earthly father, Joseph. His cousin, John the Baptist, was tragically killed. Jesus openly expressed His emotions, including crying at Lazarus’ death. His example teaches us that it’s normal to show sadness and that prayer and solitude are essential during times of grief1. Ministering to Orphans and Vulnerable Children: Research indicates that children growing up in loving, caring Christian homes are more resilient. Unfortunately, millions of children today live without one or both parents. Of the 155 million classified as orphans, 15.1 million have lost both parents2. Adventist Family Ministries aims to provide emotional and spiritual support to these vulnerable children, emphasizing God’s love, compassion, and healing through community and faith2. Remember that healing and restoration involve not only practical assistance but also emotional and spiritual care. Adventist Family Ministries strives to be a source of comfort and hope for children facing such challenges12.

People also search for adventist marriage ministers adventist marriages for couples seventh day adventist marriage adventist marriages for women couples in the adventist family adventist family ministries website EXPLORE 6 RELATED PAGES Fundamental Belief on Marriage and the Family Marriage was divinely established in Eden and affirmed by Jesus to be a lifelong union between a man and a woman in loving companionship.For the … 1 Global web icon family.adventist.org Making Marriage Fun - Adventist Family Ministries The short answer to your question is by keeping your marriage alive and fresh. Of course, there’s a much more multifaceted response, but this is … 2 Global web icon family.adventist.org What do Seventh-day Adventists believe about marriage and … When God created marriage, He never intended it to result in separation and split families. Divorce deviates from His design and … 3 Global web icon www.askanadventistfriend.com 23 marraige and_the_family | PPT - SlideShare 23 marraige and_the_family | PPT - SlideShare 4 Global web icon www.slideshare.net Six Ideas for Healthy Families – Wisconsin Conference of Seventh … Six Ideas for Healthy Families – Wisconsin Conference of Seventh … 5 Global web icon wi.adventist.org Enjoy and Share Vibrant Life Magazine – Wisconsin … Vibrant Life is a magazine designed for you to enjoy and to share. Each issue is filled with inspiration and simple suggestions to help you achieve a healthier … 6 Global web icon wi.adventist.org Recommended to you based on what's popular People also ask Ask Copilot Do Seventh-day Adventists believe in marriage and family? Seventh-day Adventist believe in the importance of Marriage and Family, let's talk about it. Adventists Belief about Marriage and Family - Adventist.org adventist.org Ask Copilot What is the 2024 Adventist family ministries resource book? Our prayer is that the 2024 Adventist Family Ministries Resource Book titled Understanding Diverse Families will serve as a valuable resource for pastors, Family Ministries leaders, and disciple-makers dedicated to supporting families navigate the chasm of diference with the heart of Jesus. 2024 RESOURCE BOOK I WILL GO WITH MY FAMILY: UNDERSTANDING family.adventist.org Ask Copilot Why do Seventh-day Adventists have a strong family? He established the first marriage with Adam and Eve, then blessed them to “be fruitful and multiply” (Genesis 1:28). Seventh-day Adventist Christians uphold God’s biblical counsel for healthy relationships and happy homes. Strong families are foundational to a thriving church and a close-knit community. Adventists Belief about Marriage and Family - Adventist.org adventist.org Ask Copilot How do Seventh-day Adventist Christians support families? Seventh-day Adventist Christians love to support families in their faith experience. While today’s families come in many shapes and sizes, God’s love brings connection and happiness. We welcome everyone to rejoice to celebrate life’s milestones together. By following God’s plan for families, we can experience the joy and fulfillment they bring. Adventists Belief about Marriage and Family - Adventist.org

adventist.org Feedback Global web icon Adventist Family Ministries https://family.adventist.org/people/couples Couples - Adventist Family Ministries MarriageDivorce and Remarriage in The Seventh-Day Adventist ChurchSermons on MarriageThe Couple Checkup Fundamental Belief on Marriage and the Family An Affirmation of Marriage An Affirmation of God’s Gift of Sexuality Assisted Human Reproduction — Considerations See more on family.adventist.org EXPLORE 6 RELATED PAGES Fundamental Belief on Marriage and the Family Marriage was divinely established in Eden and affirmed by Jesus to be a lifelong union between a man and a woman in loving companionship.For the … 1 Global web icon family.adventist.org Preparing Couples for Marriage - Adventist Family Ministries Marriage is a Process . A wedding is one of life’s most significant celebrations. It merits all the careful thought and planning usually invested … 2 Global web icon family.adventist.org 10 Biblical Principles for Marriages and Marriage Counseling 10 Biblical Principles for Marriages and Marriage Counseling 3 Global web icon rpmministries.org Adventists Belief about Marriage and Family - Adventist.org Just as God is a relational God, He created humanity for relationships as well. He established the first marriage with Adam and Eve, then blessed them … 4 Global web icon www.adventist.org What do Seventh-day Adventists believe about marriage and … When God created marriage, He never intended it to result in separation and split families. Divorce deviates from His design and … 5 Global web icon www.askanadventistfriend.com Weekend to Remember - FamilyLife® Weekend to Remember - FamilyLife® 6 Global web icon www.familylife.com Recommended to you based on what's popular Global web icon Adventist.org https://www.adventist.org/marriage-and-the-family Adventists Belief about Marriage and Family - Adventist.org

WEBAug 5, 2019 · What Adventists Believe about Marriage and the Family Just as God is a relational God, He created humanity for relationships as well. He established the first … Estimated Reading Time: 16 mins Phone: (301) 680-6000 Videos of Adventist NEWS LETTERS THAT DDEAL WITH Marrige a… bing.com/videos Marriage and the Family [What Does God Intend Them to Be?] – Pastor Ted Wilson 10:09 Marriage and the Family [What Does God Intend Them to Be?] … 12.3K viewsAug 11, 2022 YouTubeSeventh-day Adventist Church MARRIAGE | FAMILY LIFE DRAMA Part 2 of 7 5:06 MARRIAGE | FAMILY LIFE DRAMA Part 2 of 7 8.5K viewsNov 6, 2020 YouTubeFive Rivers Seventh-day Adventist Church Marriage, Divorce & Annulments - Explaining the Faith 1:30:20 Marriage, Divorce & Annulments - Explaining the Faith 200.9K viewsSep 19, 2020 YouTubeDivine Mercy Adventist Government, Women Ordination, Marriage in Heaven and More | Ask Pastor Mark Live 57:49 Adventist Government, Women Ordination, Marriage in Heave… 51.2K views8 months ago YouTubeHopeLives365 Christian Home and Marriage Week| Day 1 - Pr Nathan Oirere || Adventist Sermon 1:19:37 Christian Home and Marriage Week| Day 1 - Pr Nathan Oirere … 1.7K viewsFeb 12, 2023 YouTubeLavington SDA Church See more videos of Adventist NEWS LETTERS THAT DDEAL WITH Marrige and Family Life Global web icon Adventist.org https://www.adventist.org/marriage-and-the-f… Explore this image Secrets to making a beautiful marriage - Adventist.org WEBMar 2, 2015 · Adultery has become the new “normal” in today’s society. And yet there is Jesus’ explicit statement in Matthew 19:6 reminding us of God’s original plan: “What God has joined together, let not man separate.”. Note …

Response stopped Certainly! Here are some resources related to marriage and family life in the context of Adventist beliefs: 2024 Adventist Family Ministries Resource Book: This comprehensive resource book covers various aspects of family life, including marriage. It includes sermons, seminar topics, and children’s stories. Here are a few highlights: Sermon Ideas: “The Bread Every Marriage And Family Needs Today” by Willie and Elaine Oliver “Just Show Up!” by César and Carolann De León “Turn The Page” by Jeffrey O. Brown “Praying for Your Family” by Pavel Goia Seminars: “A Church Community’s Role in Supporting Families of Neurodivergent Children” by Willie and Elaine Oliver “How to Talk to Your Children (or anyone) About Homosexuality (LGBTQ+): A Seventh-day Adventist Christian Perspective” by Willie and Elaine Oliver “Becoming Powerful by Empowering” by Willie and Elaine Oliver “Balancing the Practice of Time-Out and Time-In: Two Effective Discipline Strategies for Parents” by Bryan Cafferky “Managing Differences in the Family” by Alina M. Baltazar You can access the full resource book here1. Marriage Articles: The Trans-European Division of the Seventh-day Adventist Church offers a collection of marriage-related articles. You can explore them here2. Additional Resources: For more information on family ministries, sermons, and answers to specific questions related to family life, you can visit the Adventist Family Ministries website 34. Feel free to explore these resources to gain insights into strengthening marriages and nurturing healthy family relationships. 😊

Response stopped Certainly! Here are some resources related to marriage and family life in the context of Adventist beliefs: 2024 Adventist Family Ministries Resource Book: This comprehensive resource book covers various aspects of family life, including marriage. It includes sermons, seminar topics, and children’s stories. Here are a few highlights: Sermon Ideas: “The Bread Every Marriage And Family Needs Today” by Willie and Elaine Oliver “Just Show Up!” by César and Carolann De León “Turn The Page” by Jeffrey O. Brown “Praying for Your Family” by Pavel Goia Seminars: “A Church Community’s Role in Supporting Families of Neurodivergent Children” by Willie and Elaine Oliver “How to Talk to Your Children (or anyone) About Homosexuality (LGBTQ+): A Seventh-day Adventist Christian Perspective” by Willie and Elaine Oliver “Becoming Powerful by Empowering” by Willie and Elaine Oliver “Balancing the Practice of Time-Out and Time-In: Two Effective Discipline Strategies for Parents” by Bryan Cafferky “Managing Differences in the Family” by Alina M. Baltazar You can access the full resource book here1. Marriage Articles: The Trans-European Division of the Seventh-day Adventist Church offers a collection of marriage-related articles. You can explore them here2. Additional Resources: For more information on family ministries, sermons, and answers to specific questions related to family life, you can visit the Adventist Family Ministries website 34. Feel free to explore these resources to gain insights into strengthening marriages and nurturing healthy family relationships. 😊

Literary structure (chiasm, chiasmus) of Epistle of Jude Chiastic Structure and Concentric Structure and Parallel of each pericope [1]Salutation (Jude 1:1-25) A(1:1-2) servant of Jesus Christ (1:1) B(1:3-4) there have been some intruders, who long ago were designated for this condemnation, godless persons (1:4)" (ἀσεβεῖς) C(1:5-7) later destroyed those who did not believe. (1:5) D(1:8-13) These are blemishes on your love feasts (1:12) C'(1:14-16) to execute judgment on all and to convict everyone for all the godless deeds that they committed and for all the harsh words godless sinners have uttered against him. (1:15) B'(1:17-23) there will be scoffers who will live according to their own godless desires (1:18) (ἀσεβειῶν) A'(1:24-25) Jesus Christ our Lord (1:25) A: Jesus Christ our Lord. B: Godless. C: Judgment. D: Blemishes on the feasts. Citations of the Bible are from New American Bible, New Revised Standard Version and New Jerusalem Bible.

Literary structure (chiasm, chiasmus) of Gospel of John Chiastic Structure and Concentric Structure and Parallel of each pericope [1]The word became flesh (John 1:1-18) A(1:1-2) 1:1 In the beginning was the Word, and the Word was with God (1:1)" (ὁ λόγος) B(1:3) 1:3 All things came to be through him (1:3) (δἰ αὐτοῦ) C(1:4-5) 1:4 this life was the light of the human race (1:4) (ζωὴ) D(1:6-7) John (Ἰωάννης) E(1:8-9) 1:9 The true light was coming into the world. (1:9) (κόσμον) F(1:10-11) 1:11 his own people did not accept him.(1:11) (παρέλαβον) F'(1:12-13) 1:12 those who did accept him (1:12) (ἔλαβον) E'(1:14) 1:14 the Word became flesh (1:14) (σὰρξ) D'(1:15) John (Ἰωάννης) C'(1:16) 1:16 we have all received, grace in place of grace, (1:16)" (χάριν) B'(1:17) 1:17 grace and truth came through Jesus Christ. (1:17) (διὰ Ἰησοῦ Χριστοῦ) A'(1:18) 1:18 The only Son, God, who is at the Father's side(1:18)" (μονογενὴς) A: God and only son. B: Through Jesus Christ. C: Grace for human. D: John. E: Coming into the world. F: Accepted and not accepted. [2]The testimony of John the Baptist (John 1:19-28) (Related pericope: Matthew@7 Mark@1 Mark@2 Luke@11) A(1:19) 1:19 Who are you? (1:19) B(1:20-21) 1:20 I am not the Messiah (1:20) (ὁ χριστός) C(1:22) 1:22 we can give an answer to those who sent us? (1:22) (πέμψασιν) D(1:23) 1:23 I am the voice of one crying out in the desert (1:23) C'(1:24) 1:24 Some Pharisees were also sent.(1:24) (ἀπεσταλμένοι) B'(1:25) 1:25 Why then do you baptize if you are not the Messiah or Elijah or the Prophet? (1:25) (ὁ χριστὸς) A'(1:26-28) 1:26 I baptize with water (1:26) A: Who is John. B: Messiah, Eliah, and the Prophet. C: Being sent. D: The voice of one crying out in the desert. [3]The lamb of God (John 1:29-34) A(1:29-30) 1:29 Here is the Lamb of God (1:29) (θεοῦ) B(1:31) 1:31 I came baptizing with water (1:31) (βαπτίζων) C(1:32) 1:32 I saw the Spirit come down like a dove from the sky and remain upon him.(1:32) B'(1:33) 1:33the one who sent me to baptize with water (1:33) (βαπτίζειν) A'(1:34) 1:34 he is the Son of God(1:34) (θεοῦ) A: The Lamb of God and the Son of God. B: Baptizing with water. C: The Spirit comes down like a dove from the sky. [4]The first disciple of Jesus (John 1:35-42) A(1:35-36) 1:36 Behold, the Lamb of God (1:36)" (ὁ ἀμνὸς τοῦ θεοῦ) B(1:37) 1:37 The two disciples heard what he said and followed Jesus.(1:37) (ἠκολούθησαν) C(1:38a) 1:38 What are you looking for? (1:38) D(1:38b) 1:38 Rabbi where are you staying? (1:38) C'(1:39) 1:39 Come, and you will see (1:39) B'(1:40) 1:40 the two who heard John and followed Jesus. (1:40) (ἀκολουθησάντων) A'(1:41-42) 1:41 We have found the Messiah (1:41) (τὸν Μεσσίαν) A: The Lamb of God and Messiah. B: Following to Jesus. C: Words of Jesus. D: Question of a disciple. [5]Jesus calls Philip and Nathanael (John 1:43-51) A(1:43-44) Words of Jesus B(1:45) 1:45 Jesus, son of Joseph, from Nazareth (1:45)" (υἱὸν) C(1:46) Question and answer of Nathanael (Ναθαναήλ) D(1:47) 1:47 Here is a true Israelite. There is no duplicity in him (1:47) C'(1:48) Question and answer of Nathanael (Ναθαναήλ) B'(1:49) 1:49 Rabbi, you are the Son of God (1:49)" (υἱὸς) A'(1:50-51) Words of Jesus A: Words of Jesus. B: Who is Jesus. C: Question and answer of Nathanael. D: A true Israelite. [6]The wedding at Cana (John 2:1-12) A(2:1-2) Cana of Galilee (Κανὰ ῆς Γαλιλαίας) B(2:3-4) 2:4 My hour has not yet come (2:4) (οὔπω) C(2:5-6) 2:5 Do whatever he tells you (2:5) (λέγῃ) C'(2:7-8) 2:7 Fill the jars with water (2:7) (λέγει) B'(2:9-10) 2:10 but you have kept the good wine until now (2:10) (ἕως ἄρτι) A'(2:11-12) Cana of Galilee (Κανὰ ῆς Γαλιλαίας) A: Cana of Galilee. B: Not yet and until now. C: Words of Jesus. [7]Jesus cleanses the temple (John 2:13-25) (Related pericope: Matthew@102 Mark@51 Luke@110) A(2:13-16) 2:13 Jesus went up to Jerusalem.(2:13) (Ἱεροσόλυμα) B(2:17) Disciples remember the Old Testament (ἐμνήσθησαν) C(2:18) Question of Jews (Ἰουδαῖοι) D(2:19) 2:19 Destroy this temple and in three days I will raise it up (2:19) C'(2:20-21) Question of Jews (Ἰουδαῖοι) B'(2:22) Disciples remember the Old Testament (ἐμνήσθησαν) A'(2:23-25) 2:23 While he was in Jerusalem for the feast of Passover (2:23) (Ἱεροσολύμοις) A: Jerusalem. B: Disciples remember the Old Testament. C: Question of Jews. D: In three days I will raise it up. [8]Nicodemus visits Jesus (John 3:1-21) A(3:1-2) 3:2 a teacher who has come from God (3:2) (θεὸς) B(3:3) 3:3 no one can see the kingdom of God (3:3) (τὴν βασιλείαν τοῦ θεοῦ) C(3:4) Question of Nicodemus (Νικόδημος) D(3:5) 3:5 being born of water and Spirit (3:5) (πνεύματος) E(3:6-7) 3:7 You must be born from above (3:7) D'(3:8) 3:8 who is born of the Spirit (3:8) (πνεῦμα) C'(3:9) Question of Nicodemus (Νικόδημος) B'(3:10-15) 3:13 No one has gone up to heaven (3:13) (τὸν οὐρανὸν) A'(3:16-21) 3:17 For God did not send his Son into the world (3:17) (θεὸς) A: Coming from God. B: The kingdom of God and the heaven. C: Question of Nicodemus. D: Being born of the Spirit. E: Being born from above. [9]John the Baptist's Final Witness (John 3:22-36) A(3:22-24) 3:22 he spent some time with them baptizing.(3:22) B(3:25-26) 3:26 Rabbi, the one who was with you across the Jordan, to whom you testified, here he is baptizing (3:26)" (μεμαρτύρηκας) C(3:27) 3:27 except what has been given him from heaven (3:27) D(3:28-30) 3:30 He must increase; I must decrease. (3:30) C'(3:31) 3:31 The one who comes from above (3:31) B'(3:32-34) 3:32 He testifies to what he has seen and heard (3:32) (μαρτυρεῖ) A'(3:35-36) 3:36 Whoever believes in the Son has eternal life (3:36) A: Believers. B: Testimony. C: The one who comes from above. D: Increase of Christ. [10]Jesus and the Woman of Samaria (John 4:1-26) P(4:1-6) Jesus was making and baptizing more disciples than John (4:1) A(4:7-8) Request by Jesus B(4:9) Response of the woman C(4:10) Words of Jesus about the woman D(4:11-12) Question of the woman E(4:13-14) Teachings of Jesus F(4:15) Faith of the woman A'(4:16) Request by Jesus B'(4:17a) Response of the woman C'(4:17b-18) Words of Jesus about the woman D'(4:19-20) Question of the woman E'(4:21-24) Teachings of Jesus F'(4:25) Faith of the woman P'(4:26) I am he (4:26) P: Who is the Messiah. A: Request by Jesus. B: Response of the woman. C: Words of Jesus about the woman. D: Question of the woman. E: Teachings of Jesus. F: Faith of the woman. [11]One sows and another reaps (John 4:27-38) A(4:27-30) Samaritan woman who spread Gospel B(4:31) Words of disciples C(4:32) The words of Jesus B'(4:33) Words of disciples A'(4:34-38) others have done the work, and you are sharing the fruits of their work (4:38) A: Others have done the work. B: Words of disciples. C: The words of Jesus. [12]Faith of Samaria (John 4:39-42) A(4:39a) Words of Samaritans B(4:39b) To believe C(4:40) the Samaritans came to him (4:40) B'(4:41) To believe A'(4:42) Words of Samaritans A: Words of Samaritans. B: To believe. C: To come to Jesus. John 4:1-42 A(4:1-9) 4:9 For Jews use nothing in common with Samaritans. (4:9) (Σαμαρῖτις) B(4:10) 4:10 he would have given you living water (4:10) (ὕδωρ ζῶν) C(4:11-12) 4:11 where then can you get this living water?(4:11) (ἔχεις) D(4:13-14) 4:14 but whoever drinks the water I shall give will never thirst (4:14) E(4:15) 4:15 Sir, give me this water (4:15) F(4:16-18) 4:17 You are right in saying, 'I do not have a husband.' (4:17) G(4:19-20) 4:19 Sir, I can see that you are a prophet (4:19)" (προφήτης) H(4:21-24) 4:23 when true worshipers will worship the Father in Spirit and truth (4:23) G'(4:25-26) 4:25 I know that the Messiah is coming (4:25) (Μεσσίας) F'(4:27-29) 4:29 Come see a man who told me everything I have done (4:29) E'(4:30-31) 4:31 Rabbi, eat (4:31) D'(4:32) 4:32 I have food to eat of which you do not know (4:32) C'(4:33) 4:33 Could someone have brought him something to eat? (4:33) (ἤνεγκεν) B'(4:34-38) 4:34 My food is to do the will of the one who sent me and to finish his work (4:34) (βρῶμά) A'(4:39-42) 4:40 When the Samaritans came to him, they invited him to stay with them (4:40)" (Σαμαρῖται) A: Samaritans. B: Living water and food. C: Bringing the water and food. D: Unknown food. E: Asking for water, giving a food. F: Prophecy. G: Prophet and Messiah. H: To worship the Father in Spirit and truth. [13]Jesus returns to Galilee (John 4:43-45) A(4:43) Galilee B(4:44) a prophet has no honor in his native place (4:44) A'(4:45a) Galilee B'(4:45b) the Galileans welcomed him (4:45) A: Galilee. B: People's response. [14]Healing the Official's Son (John 4:46-54) (Related pericope: Matthew@35 Luke@33) A(4:46-47) 4:47 to come down and heal his son, who was near death (4:47)" (ἠσθένει) B(4:48-49) 4:48 Unless you people see signs and wonders, you will not believe (4:48)" (πιστεύσητε) B'(4:50) 4:50 The man believed what Jesus said to him and left. (4:50) (ἐπίστευσεν) A'(4:51-54) 4:52 he began to recover (4:52) (κομψότερον) A: Disease of the son. B: Unbelief and belief. [15]Jesus heals on the Sabbath (John 5:1-18) A(5:1-6) The words of Jesus B(5:7) Behaviors of the sick person C(5:8) Command of Jesus D(5:9) Behaviors of the sick person E(5:10) Question of Jews F(5:11) Answer of the sick person E'(5:12) Question of Jews D'(5:13) Behaviors of the sick person C'(5:14) Command of Jesus B'(5:15-16) Behaviors of the sick person A'(5:17-18) The words of Jesus A: The words of Jesus. B: Behaviors of the sick person. C: Command of Jesus. D: Behaviors of the sick person. E: Question of Jews. F: Answer of the sick person. [16]The authority of the son (John 5:19-30) A(5:19) a son cannot do anything on his own (5:19) B(5:20-21) the Father raises the dead and gives life (5:21) C(5:22-23) Nor does the Father judge anyone (5:22) D(5:24) but has passed from death to life (5:24) D'(5:25) the dead will hear the voice of the Son of God (5:25) C'(5:26-27) he gave him power to exercise judgment (5:27) B'(5:28-29) those who have done good deeds to the resurrection of life (5:29) A'(5:30) I cannot do anything on my own (5:30) A: Cannot do anything. B: The resurrection. C: Judgment. D: From death to life. [17]Witnesses to Jesus (John 5:31-47) A(5:31-35) If I testify on my own behalf, my testimony cannot be verified (5:31) B(5:36-38) the Father who sent me has testified on my behalf. (5:37) C(5:39-40) You search the scriptures (5:39) A'(5:41-42) I do not accept human praise (5:41) B'(5:43-44) I came in the name of my Father, but you do not accept me (5:43) C'(5:45-47) if you do not believe his writings (5:47) A: Testimony by a person. B: Testimony by the Father. C: The Bible. [18]Feeding the five thousand (John 6:1-15) (Related pericope: Matthew@70 Mark@26 Luke@51) A(6:1-4) 6:2 they saw the signs he was performing on the sick. (6:2) (σημεῖα) B(6:5-6) 6:5 enough food for them to eat (6:5) (φάγωσιν) C(6:7) Answer of Philip (φίλιππος) C'(6:8-9) Answer of Andrew (Ἀνδρέας) B'(6:10-11) 6:11 Then Jesus took the loaves, gave thanks, and distributed them (6:11)" (διέδωκεν) A'(6:12-15) 6:14 When the people saw the sign he had done (6:14) (σημεῖον) A: The signs. B: Giving something to eat. C: Answers of the disciples. [19]Jesus walks on the water (John 6:16-21) (Related pericope: Matthew@71 Mark@27) A(6:16-17a) 6:17 went across the sea to Capernaum (6:17) B(6:17b) 6:17Jesus had not yet come to them. (6:17) C(6:18-19) 6:19 they began to be afraid.(6:19) (ἐφοβήθησαν) C'(6:20) 6:20 It is I. Do not be afraid (6:20) (φοβεῖσθε) B'(6:21a) 6:21 They wanted to take him into the boat (6:21) A'(6:21b) 6:21 the boat immediately arrived at the shore to which they were heading. (6:21) A: The destination. B: Absence and arrival of Jesus. C: Fear. [20]The bread from heaven (John 6:22-59) A(6:22-25) Capernaum B(6:26-27) the Son of Man will give you (6:27) C(6:28) Questions of Jews D(6:29) you believe in the one he sent. (6:29) E(6:30-31) Questions of Jews F(6:32-33) For the bread of God is that which comes down from heaven (6:33) G(6:34) give us this bread always (6:34) F'(6:35-40) I came down from heaven (6:38) E'(6:41-42) Questions of Jews D'(6:43-51) the Father who sent me (6:44) C'(6:52) Questions of Jews B'(6:53-58) you eat the flesh of the Son of Man (6:53) A(6:59) Capernaum A: Capernaum. B: The Son of Man. C: Questions of Jews. D: To send. E: Questions of Jews. F: Coming down from heaven. G: Wish of Jews. [21]The words of eternal life (John 6:60-71) A(6:60) Estrangement of disciples B(6:61-65) The words of Jesus C(6:66) Behaviors of disciples D(6:67) The question of Jesus C'(6:68-69) Behaviors of disciples B'(6:70) The words of Jesus A'(6:71) Estrangement of disciples A: Estrangement of disciples. B: The words of Jesus. C: Behaviors of disciples. D: The question of Jesus. [22]The unbelief of Jesus' brothers (John 7:1-9) A(7:1-2) Stay in Galilee B(7:3-5) Lack of faith of the brothers A'(7:6-9) Stay in Galilee A: Stay in Galilee. B: Unbelief. C: The words of Jesus. [23]Jesus at the festival of booths (John 7:10-24) A(7:10-15) Question of people B(7:16-19) The words of Jesus A'(7:20) Question of people B'(7:21-24) The words of Jesus A: Questions of people. B: The words of Jesus. [24]Is this the Christ (John 7:25-36) A(7:25-27) Question of people B(7:28-29) The words of Jesus C(7:30) The people wanted to catch Jesus D(7:31) The believers C'(7:32) The people wanted to catch Jesus B'(7:33-34) The words of Jesus A'(7:35-36) Question of people A: Questions of people. B: The words of Jesus. C: The people wanted to catch Jesus. D: The believers. [25]River of living water (John 7:37-44) A(7:37-38) as scripture says (7:38) B(7:39) There was, of course, no Spirit yet (7:39)" (ουδεπω) A'(7:40-42) Does not scripture say (7:42) B'(7:43-44) no one laid hands on him (7:44) (ουδεις) A: The Bible. B: Not yet. [26]The unbelief of those in authority (John 7:45-53) A(7:45) Words of Priests and Pharisees B(7:46) Opposition to the Pharisees C(7:47-49) Words of Pharisees B'(7:50-51) Opposition to the Pharisees A'(7:52-53) Words of Priests and Pharisees A: Words of Priests and Pharisees. B: Opposition to the Pharisees. C: Words of Pharisees. [27]The woman caught in adultery (John 8:1-11) A(8:1-5) 8:5 Moses commanded us to stone such women (8:5) B(8:6) 8:6 to write on the ground (8:6) (γῆν) C(8:7) 8:7 Let the one among you who is without sin be the first to throw a stone at her (8:7) B'(8:8) 8:8 wrote on the ground. (8:8) (γῆν) A'(8:9-11) 8:11 Neither do I condemn you (8:11) A: Judgement of a sin. B: To write on the ground. C: The one who is without sin be the first to throw a stone. [28]Jesus the light of the world (John 8:12-20) A(8:12) Words of Jesus B(8:13) Words of Pharisees C(8:14-18) Words of Jesus B'(8:19a) Words of Pharisees A'(8:19b-20) Words of Jesus A: Words of Jesus. B: Words of Pharisees. C: Words of Jesus. [29]Jesus foretells his death (John 8:21-30) A(8:21) Words of Jesus B(8:22) Response of people A'(8:23-26) Words of Jesus B'(8:27) Response of people A''(8:28-29) Words of Jesus B''(8:30) Response of people A: Words of Jesus. B: Response of people. John 8:12-30 A(8:12) 8:12 Whoever follows me (8:12) (ἀκολουθῶν) B(8:13) Lack of understanding of people C(8:14-18) Sent, judgement, truth" (ἀληθής) D(8:19a) 8:19 Where is your father? (8:19) (ποῦ) E(8:19b-20) 8:19 You know neither me nor my Father (8:19) F(8:20-21) 8:21 Where I am going you cannot come.(8:21) (ὅπου ἐγὼ ὑπάγω ὑμεῖς οὐ δύνασθε ἐλθεῖν) F'(8:22) 8:22 Where I am going you cannot come (8:22) (ὅπου ἐγὼ ὑπάγω ὑμεῖς οὐ δύνασθε ἐλθεῖν) E'(8:23-24) 8:23 You belong to this world (8:23) D'(8:25a) 8:25 Who are you?(8:25) (τίς) C'(8:25b-26) Sent, judgement, truth" (ἀληθής) B'(8:27) Lack of understanding of people A'(8:28-30) 8:29 The one who sent me (8:29) (πέμψας) A: Following to Jesus, Sending Jesus. B: Lack of understanding of people. C: Sent, judgement, truth. D: Questions of people. E: Belonging to this world. F: Where I am going you cannot come. [30]Before Abraham was born, I am (John 8:31-59) A(8:31-32) 8:31 those Jews who believed in him (8:31) B(8:33) 8:33 We are descendants of Abraham (8:33) (Ἀβραάμ) C(8:34-38) 8:38 I tell you what I have seen in the Father's presence (8:38) (πατρὶ) D(8:39a) 8:39 Our father is Abraham (8:39) (ὁ πατὴρ ἡμῶν Ἀβραάμ) E(8:39b-41a) 8:40 you are trying to kill me, a man who has told you the truth that I heard from God (8:40)" (ἀλήθειαν) F(8:41b) 8:41We are not illegitimate (8:41) G(8:42-47) 8:45 because I speak the truth, you do not believe me. (8:45) F'(8:48) 8:48 you are a Samaritan and are possessed?(8:48) E'(8:49-51) 8:51 whoever keeps my word will never see death (8:51) (λόγον) D'(8:52-53) 8:53 our father Abraham (8:53) (πατρὸς ἡμῶν Ἀβραάμ) C'(8:54-56) 8:54 my Father who glorifies me (8:54) (πατήρ) B'(8:57) 8:57 you have seen Abraham? (8:57) (Ἀβραάμ) A'(8:58-59) 8:59 they picked up stones to throw at him (8:59) A: Responses of Jews. B: Abraham. C: God the Father. D: The father Abraham. E: Truth and Words. F: Child of adultery. G: Because I speak the truth, you do not believe me. [31]A man born blind receives sight (John 9:1-12) A(9:1-5) Dialogue between Jesus and disciples B(9:6-7) 9:7 he went and washed, and came back able to see. (9:7) A'(9:8-12) Dialogue between people and the healed person A: Dialogue. B: Miracle of healing. [32]The Pharisees investigate the healing (John 9:13-34) A(9:13-17) Dialogue between Pharisees and the healed person B(9:18-23) Dialogue between Pharisees and the family A'(9:24-34) Dialogue between Pharisees and the healed person A: Dialogue between Pharisees and the healed person. B: Dialogue between Pharisees and the family. [33]Spiritual blindness (John 9:35-41) A(9:35) Words of Jesus B(9:36) Question of the healed person C(9:37) Words of Jesus D(9:38) Confession of faith C'(9:39) Words of Jesus B'(9:40) Question of Pharisees A'(9:41) Words of Jesus A: Words of Jesus. B: Questions. C: Words of Jesus. D: Confession of faith. John 9:1-41 A(9:1-5) 9:3 Neither he nor his parents sinned (9:3) (ἥμαρτεν) B(9:6-7) 9:7 he went and washed, and came back able to see (9:7)" (βλέπων) C(9:8-12) 9:10 how were your eyes opened? (9:10) (πῶς) D(9:13-17) 9:16 How can a sinful man do such signs? (9:16) (ἁμαρτωλὸς) E(9:18-23) D'(9:24-25) 9:24 We know that this man is a sinner (9:24) (ἁμαρτωλός) C'(9:26-34) 9:33 If this man were not from God, he would not be able to do anything. (9:33)" (παρὰθεοῦ) B'(9:35-39) 9:39 those who do not see might see (9:39) (βλέπωσιν) A'(9:40-41) 9:41 your sin remains (9:41) (ἁμαρτία) A: Sin. B: Being able to see. C: Why he became able to see. D: Sin. E: Persecution. [34]The sheep, the Shepherd, and sheep robbers (John 10:1-6) A(10:1) a thief and a robber (10:1) B(10:2-4) the shepherd of the sheep (10:2) A'(10:5) a stranger (10:5) P(10:6) they did not realize what he was trying to tell them (10:6) A: Evil person. B: The shepherd. [35]Jesus' application of the parables (John 10:7-21) A(10:7-8) Explanation about evil person B(10:9-10) Explanation about the savior A'(10:11-13) Explanation about evil person B'(10:14-18) Explanation about the savior P(10:19-21) there was a division among the Jews (10:19) A: Explanation about evil person. B: Explanation about the savior. John 10:1-21 A(10:1) 10:1 climbs over elsewhere is a thief and a robber (10:1) (κλέπτης) B(10:2-3) 10:2 whoever enters through the gate is the shepherd of the sheep (10:2) (ποιμήν) C(10:4-5) 10:4 they recognize his voice (10:4) (φωνὴν) D(10:6) 10:6 they did not realize what he was trying to tell them (10:6) (ἐλάλει) A'(10:7-10) 10:8 All who came (before me) are thieves and robbers (10:8) (κλέπται) B'(10:11-15) 10:11 I am the good shepherd. (10:11) (ποιμὴν) C'(10:16-18) 10:16 they will hear my voice (10:16) (φωνῆς) D'(10:19-21) 10:19 there was a division among the Jews because of these words. (10:19) (λόγους) A: A thief. B: The shepherd. C: Voice. D: Lack of understandings of people. [36]Jesus is rejected by the Jews (John 10:22-39) A(10:22-24) Behaviors of Jews B(10:25-30) 10:25 I told you and you do not believe. The works I do in my Father's name testify to me.(10:25) (πιστεύετε) C(10:31-32) 10:32 For which of these are you trying to stone me? (10:32) (λιθάζετε) C'(10:33) 10:33 We are not stoning you for a good work (10:33) (λιθάζομέν) B'(10:34-38) 10:37 If I do not perform my Father's works, do not believe me; (10:37)" (πιστεύετέ) A'(10:39) Behaviors of Jews A: Behaviors of Jews. B: Believing, my Father's works. C: Stoning. [37]Across the Jordan (John 10:40-42) A(10:40-41) Many came to him (10:41) A'(10:42) many there began to believe in him (10:42) A: Many people. [38]The death of Lazarus (John 11:1-16) A(11:1-3) it was her brother Lazarus who was ill (11:2) B(11:4-7) This illness is not to end in death, but is for the glory of God (11:4) C(11:8-10) the Jews were just trying to stone you (11:8) A'(11:11-13) Our friend Lazarus is asleep (11:11) B'(11:14-15) I am glad for you that I was not there, that you may believe (11:15) C'(11:16) Let us also go to die with him (11:16) A: Lazarus symptoms. B: Reason for illness. C: Persecution and death. [39]Dialogs with Martha (John 11:17-27) A(11:17-22) Faith of Martha for Jesus B(11:23) Words of Jesus C(11:24) Faith of Martha for resurrection B'(11:25-26) Words of Jesus A'(11:27) Faith of Martha for Jesus A: Faith of Martha for Jesus. B: Words of Jesus. C: Faith of Martha for resurrection. [40]Dialogs with Mary (John 11:28-37) A(11:28-31) the Jews who were with her (11:31) B(11:32) Lord, if You had been here (11:32) C(11:33-34a) Words of Jesus B'(11:34b-35) Lord, come and see (11:34) A'(11:36-37) the Jews said (11:36) A: Jews. B: Lord. C: Words of Jesus. [41]Jesus raises Lazarus to life (John 11:38-44) A(11:38-39) Take away the stone (11:39) B(11:40) if you believe you will see the glory of God (11:40) C(11:41) Father, I thank you (11:41) B'(11:42) they may believe that you sent me (11:42) A'(11:43-44) Lazarus, come out! (11:43) A: Command of Jesus. B: Faith. C: Gratitude. John 11:1-44 A(11:1-4) This illness is not to end in death, but is for the glory of God, that the Son of God may be glorified through it. (11:4) B(11:5-16) 11:5 Jesus loved Martha and her sister and Lazarus (11:5) C(11:17-22) Lord, if you had been here, my brother would not have died. (11:21) D(11:23-27) I am the resurrection and the life; whoever believes in me, even if he dies, will live (11:25) C'(11:28-32) Lord, if you had been here, my brother would not have died. (11:32) B'(11:33-37) 11:36 See how he loved him. (11:36) A'(11:38-44) Did I not tell you that if you believe you will see the glory of God? (11:40) A: The glory of God. B: Love for Lazarus. C: The same words of the sisters. D: I am the resurrection and the life. [42]The plot to kill Jesus (John 11:45-57) (Related pericope: Matthew@123 Mark@65 Luke@124) A(11:45-53) Behaviors of Jews and the chief priests and the Pharisees B(11:54) Action of Jesus A'(11:55-57) Behaviors of Jews and the chief priests and the Pharisees A: Behaviors of Jews and the chief priests and the Pharisees. B: Action of Jesus. [43]Mary anoints Jesus (John 12:1-8) (Related pericope: Matthew@124 Mark@66) A(12:1-3) Behavior of Mary B(12:4-6) 12:5 Why was this oil not sold for three hundred days' wages and given to the poor? (12:5) A'(12:7) 12:7 Leave her alone. (12:7) B'(12:8) 12:8 You always have the poor with you (12:8) A: Behavior of Mary. B: The poor. [44]The plot to kill Lazarus (John 12:9-11) A(12:9) 12:9 large crowd of the Jews found out that he was there and came (12:9) B(12:10) Plot to kill A'(12:11) 12:11 many of the Jews were turning away and believing in Jesus (12:11) A: Jews. B: Plot to kill. [45]Jesus' triumphal entry into Jerusalem (John 12:12-19) (Related pericope: Matthew@101 Mark@49 Luke@109) A(12:12-13) The crowd went to meet Jesus B(12:14-15) 12:14 as is written (12:14) (γεγραμμένον) B'(12:16) 12:16 they remembered that these things were written about him (12:16) (γεγραμμένα) A'(12:17-19) The crowd went to meet Jesus A: The crowd went to meet Jesus. B: Being written. [46]Some Greeks wish to see Jesus (John 12:20-26) A(12:20-22) 12:21 Sir, we would like to see Jesus (12:21) B(12:23-25) 12:25 whoever hates his life in this world will preserve it for eternal life (12:25) A'(12:26) 12:26 Whoever serves me must follow me (12:26) A: Person who serve to Jesus. B: Eternal life. [47]Jesus speaks about his death (John 12:27-36a) A(12:27-28) Words of Jesus B(12:29) Response of people C(12:30-33) Words of Jesus B'(12:34) Response of people A'(12:35-36a) Words of Jesus A: Words of Jesus. B: Response of people. C: Words of Jesus. [48]The unbelief of the people (John 12:36b-41) A(12:36b-37) 12:37 he had performed so many signs in their presence (12:37) B(12:38) Prophecy of Isaiah B'(12:39-40) Prophecy of Isaiah A'(12:41) 12:41 he saw his glory (12:41) A: To see. B: Prophecy of Isaiah. [49]The judgement by word of Jesus (John 12:42-50) P(12:42-43) 12:43 they preferred human praise to the glory of God (12:43) A(12:44-46) 12:44 believes not only in me but also in the one who sent me (12:44) B(12:47) Not to judge B'(12:48) To judge A'(12:49-50) 12:49 the Father who sent (12:49) A: Sent. B: Judgement. [50]Jesus washes the disciples' feet (John 13:1-20 ) (Related pericope: Matthew@126 Mark@68 Luke@125) A(13:1-2) 13:2 The devil had already induced Judas (13:2) B(13:3-10) To wash the disciples' feet C(13:11) 13:11 he knew who would betray him (13:11) B'(13:12-17) 13:14 you ought to wash one another's feet (13:14) A'(13:18-20) 13:18 the scripture might be fulfilled 'The one who ate my food has raised his heel against me.' (13:18) A: Betrayal. B: To wash feet. C: To know about betrayal. [51]Jesus foretells his betrayal (John 13:21-30 ) (Related pericope: Matthew@126 Mark@69 Luke@126) A(13:21) Words of Jesus B(13:22-25) Response of disciples A'(13:26-27) Words of Jesus B'(13:28-30) Response of disciples A: Words of Jesus. B: Response of disciples. [52]The new commandment (John 13:31-35) A(13:31-32) 13:31 Now is the Son of Man glorified, and God is glorified in him (13:31) B(13:33) 13:33 Where I go you cannot come (13:33) A'(13:34-35) 13:35 if you have love for one another (13:35) A: Giving to each other. B: Where I go you cannot come. [53]Jesus foretells Peter's denial (John 13:36-38) (Related pericope: Matthew@128 Mark@71 Luke@128) A(13:36a) Words of Peter B(13:36b) Words of Jesus A'(13:37) Words of Peter B'(13:38) Words of Jesus A: Words of Peter. B: Words of Jesus. [54]Jesus the way to the father (John 14:1-14) A(14:1-4) Words of Jesus B(14:5) Response of disciples C(14:6-7) Words of Jesus B'(14:8) Response of disciples A'(14:9-14) Words of Jesus A: Words of Jesus. B: Response of disciples. C: Words of Jesus. [55]The promise of the holy spirit (John 14:15-24) A(14:15-21) Words of Jesus B(14:22) Response of disciples A'(14:23-24) Words of Jesus A: Words of Jesus. B: Response of disciples. [56]Do not let your hearts be troubled (John 14:25-31) A(14:25-27) 14:27 Not as the world gives do I give it to you. (14:27) B(14:28) 14:28 If you loved me, you would rejoice that I am going to the Father (14:28) A'(14:29-31) 14:30 the ruler of the world is coming (14:30) A: The world. B: Going to the Father. [57]Jesus the true vine (John 15:1-10) A(15:1-2) 15:1 I am the true vine (15:1) B(15:3-4) 15:3 You are already pruned because of the word that I spoke to you (15:3) A'(15:5-6) 15:5 I am the vine (15:5) B'(15:7-10) 15:7 If you remain in me and my words remain in you (15:7) A: Vine. B: Words of Jesus. [58]love one another (John 15:11-17) A(15:11-13) 15:12 love one another (15:12) B(15:14-15) 15:14 You are my friends (15:14) A'(15:16-17) 15:17 love one another (15:17) A: Love one another. B: You are my friends. [59]The world's hatred (John 15:18-16:4a) A(15:18-20) Persecution B(15:21) 15:21 they do not know the one who sent me (15:21) C(15:22-23) 15:22 they would have no sin (15:22) C'(15:24-25) 15:24 they would not have sin (15:24) B'(15:26-27) 15:26 I will send you from the Father, the Spirit of truth (15:26) A'(16:1-4a) Persecution A: Persecution. B: Sent. C: Sin. [60]The work of the Spirit (John 16:4b-15) A(16:4b-6) 16:4 I did not tell you this from the beginning (16:4) B(16:7-11) 16:7 For if I do not go, the Advocate will not come to you (16:7) A'(16:12) 16:12 I have much more to tell you (16:12) B'(16:13-15) 16:13 But when he comes, the Spirit of truth (16:13) A: Words of Jesus. B: Holy Spirit. [61]Sorrow will turn into joy (John 16:16-33) A(16:16) Words of Jesus B(16:17-18) Response of disciples C(16:19-28) Words of Jesus B'(16:29-30) Response of disciples A'(16:31-33) Words of Jesus A: Words of Jesus. B: Response of disciples. C: Words of Jesus. [62]Jesus prays for his disciples (John 17:1-26) A(17:1-5) 17:5 the glory that I had with you before the world began (17:5) (πρὸ τοῦ τὸν κόσμου εἶναι) B(17:6-10) 17:8 because the words you gave to me I have given to them (17:8) C(17:11) 17:11 I am coming to you (17:11) (πρὸς σὲ ἔρξομαι) D(17:12) 17:12 in order that the scripture might be fulfilled. (17:12) C'(17:13) 17:13 I am coming to you (17:13) (πρὸς σὲ ἔρξομαι) B'(17:14-23) 17:14 I gave them your word (17:14) A'(17:24-26) 17:24 my glory that you gave me, because you loved me before the foundation of the world. (17:24)" (πρὸ καταβολῆς κόσμου) A: The glory before the world began. B: To give the words. C: I am coming to you. D: Fulfillment of the Old Testament. [63]The betrayal and arrest of Jesus (John 18:1-14) (Related pericope: Matthew@130 Mark@73 Luke@131) A(18:1-3) 18:3 the chief priests and the Pharisees and went there with lanterns, torches, and weapons.(18:3)" (ὅπλων) B(18:4-6) 18:5 I AM. (18:5) (ἐγώ εἰμι) B'(18:7-9) 18:8 I AM (18:8) (ἐγώ εἰμι) A'(18:10-14) 18:10 Then Simon Peter, who had a sword (18:10)" (μάχαιραν) A: Weapons. B: I am. [64]Denial of Peter (John 18:15-18) (Related pericope: Matthew@132 Mark@75 Luke@132) A(18:15-16) Peter and servants of the high priest B(18:17) Denial of Peter A'(18:18) Peter and servants of the high priest A: Peter and servants of the high priest. B: Denial of Peter. [65]The Jewish Trial and Peter's Denial (John 18:19-24) (Related pericope: Matthew@131 Mark@74 Luke@133) A(18:19) The high priest B(18:20-21) Answer of Jesus C(18:22) Behaviors of the servant B'(18:23) Answer of Jesus A'(18:24) The high priest A: The high priest. B: Answer of Jesus. C: Behaviors of the servant. [66]Denial of Peter again (John 18:25-27) (Related pericope: Matthew@132 Mark@75 Luke@132) A(18:25) The second denial of Peter A'(18:26-27) The third denial of Peter A: Denial of Peter. [67]Jesus before Pilate (John 18:28-38) (Related pericope: Matthew@135 Mark@76 Luke@134) A(18:28-32) 18:29 What charge do you bring (against) this man? (18:29) B(18:33) Question of Pilate C(18:34) 18:34 Do you say this on your own or have others told you about me? (18:34) D(18:35) Question of Pilate E(18:36) 18:36 My kingdom does not belong to this world (18:36) D'(18:37a) Question of Pilate C'(18:37b) 18:37You say I am a king (18:37) B'(18:38a) Question of Pilate A'(18:38b) 18:38 I find no guilt in him. (18:38) A: Pilate could not find any sin. B: Question of Pilate. C: Answer of Jesus. D: Question of Pilate. E: Answer of Jesus. [68]Jesus sentenced to death (John 18:29-19:16) (Related pericope: Matthew@136 Mark@77 Luke@136) A(18:29-19:3) 19:3 Hail, King of the Jews! (19:3) B(19:4-6) 19:6 Crucify him (19:6) C(19:7) 19:7 We have a law, and according to that law he ought to die (19:7) D(19:8-10) 19:10 I have power to release you and I have power to crucify you (19:10) E(19:11) 19:11 You would have no power over me if it had not been given to you from above (19:11) D'(19:12a) 19:12 Pilate tried to release him (19:12) C'(19:12b) 19:12If you release him, you are not a Friend of Caesar (19:12) B'(19:13-15a) 19:15 Crucify him! (19:15) A'(19:15b-16) 19:15 We have no king but Caesar. (19:15) A: King. B: Crucifixion. C: Claims of Jews. D: Behaviors of Pilate. E: Answer of Jesus. [69]The crucifixion of Jesus (John 19:17-22) (Related pericope: Matthew@137 Mark@78 Luke@138) A(19:17-18) 19:17 in Hebrew, Golgotha.(19:17)" (Ἑβραιστὶ) B(19:19) 19:19 Jesus the Nazorean, the King of the Jews.(19:19)" ( ὁ βασιλεὺς τῶν Ἰουδαίων) A'(19:20) 19:20 it was written in Hebrew, Latin, and Greek. (19:20)" (Ἑβραιστὶ) B'(19:21-22) 19:21 Do not write 'The King of the Jews,' but that he said, 'I am the King of the Jews.' (19:21)" ( ὁ βασιλεὺς τῶν Ἰουδαίων) A: Hebrew. B: The King of the Jews. [70]People with crucified Jesus (John 19:23-27) (Related pericope: Mark@78) A(19:23) 19:23 the soldiers had crucified Jesus (19:23) B(19:24) 19:24 that is what the soldiers did (19:24) A'(19:25-26) 19:25 Standing by the cross of Jesus were his mother and his mother's sister (19:25) B'(19:27) 19:27 the disciple took her into his home (19:27) A: People who stand near the cross. B: Fulfillment of the word. [71]The death of Jesus (John 19:28-30) (Related pericope: Matthew@139 Mark@79 Luke@140) A(19:28) 19:28 After this, aware that everything was now finished, in order that the scripture might be fulfilled, Jesus said, "I thirst."(19:28)" (τετέλεσται) B(19:29) 19:29 they put a sponge soaked in wine on a sprig of hyssop and put it up to his mouth.(19:29) A'(19:30) 19:30 When Jesus had taken the wine, he said, "It is finished." (19:30)" (τετέλεσται) A: Finished. B: Wine. [72]Jesus' side is pierced (John 19:31-37) A(19:31-34) 19:33 they did not break his legs (19:33) (κατέαξαν) B(19:35) 19:35 An eyewitness has testified, and his testimony is true (19:35) A'(19:36-37) 19:36 Not a bone of it will be broken. (19:36) (συντριβήσεται) A: Not being broken. B: Testimony. [73]The burial of Jesus (John 19:38-42) (Related pericope: Matthew@141 Mark@80 Luke@141) A(19:38a) Joseph of Arimathea B(19:38b) took his body (19:38) A'(19:39) Nicodemus B'(19:40-41) they laid Jesus there (19:42) A: Disciples. B: Burial of the body of Jesus. [74]The resurrection of Jesus (John 20:1-10) (Related pericope: Matthew@143 Mark@81 Luke@142) A(20:1-3) 20:2 They have taken the Lord from the tomb, and we don't know where they put him. (20:2)" (οἰδαμεν) B(20:4-5) 20:4 the other disciple ran faster than Peter and arrived at the tomb first; (20:4) (μνημεῖον) C(20:6-7) 20:6 he went into the tomb and saw the burial cloths there,(20:6) B'(20:8) 20:8 the one who had arrived at the tomb first (20:8) (μνημεῖον) A'(20:9-10) 20:9 For they did not yet understand the scripture that he had to rise from the dead.(20:9) (ᾔδεισαν) A: Lack of understandings. B: Arriving at the tomb first. C: Clothes. [75]Jesus appears to Mary Magdalene (John 20:11-18) A(20:11-12) 20:12 saw two angels (20:12) (θεωρεῖ) B(20:13a) 20:13 Woman, why are you weeping? (20:13)" (τίκλαίεις) C(20:13b) 20:13 where they laid him (20:13) (ποῦ ἔθηκαν αὐτόν) A'(20:14) 20:14 saw Jesus (20:14) (θεωρεῖ) B'(20:15a) 20:15 Woman, why are you weeping? (20:15)" (τίκλαίεις) C'(20:15b) 20:15 where you laid him (20:15) (ποῦ ἔθηκας αὐτόν) P(20:16-18) 20:18 I have seen the Lord (20:18) A: Seeing. B: Why are you weeping. C: Where they laid him. [76]Jesus appears to the disciple (John 20:19-23) A(20:19a) 20:19 the disciples were, for fear of the Jews (20:19)" (μαθηταὶ) B(20:19b) 20:19 Peace be with you (20:19) (εἰρήνη) C(20:20a) 20:20 he showed them his hands and his side (20:20) A'(20:20b) 20:20 The disciples rejoiced (20:20) B'(20:21) 20:21Peace be with you (20:21) (μαθηταὶ) C'(20:22-23) 20:22 he breathed on them and said to them (20:22) (εἰρήνη) A: The disciples. B: Peace be with you. C: Action of Jesus. [77]Jesus and Thomas (John 20:24-29) A(20:24-25a) 20:25 We have seen the Lord (20:25) (κύριον) B(20:25b) 20:25Unless I see the mark of the nails in his hands and put my finger into the nailmarks and put my hand into his side, I will not believe. (20:25)" (πιστεύσω) C(20:26) 20:26 Peace be with you (20:26) B'(20:27) 20:27 bring your hand and put it into my side, and do not be unbelieving, but believe (20:27)" (πιστός) A'(20:28-29) 20:28 My Lord and my God! (20:28) (κύριός) A: The Lord. B: Believe. C:Peace. [78]The purpose of this book (John 20:30-31) A(20:30) Jesus B(20:30) To write B'(20:31) To write A'(20:31) Jesus A: Jesus. B: To write. [79]Jesus appears to seven disciples (John 21:1-14) A(21:1-3) 21:1 After this, Jesus revealed himself again to his disciples at the Sea of Tiberias (21:1)" (ἐφανέρωσεν) B(21:4-5) 21:4 the disciples did not realize that it was Jesus. (21:4) (ᾔδεισαν) C(21:6) 21:6 were not able to pull it in because of the number of fish. (21:6) (ἰχθύων) D(21:7-8) 21:7 It is the Lord (21:7) C'(21:9-11) 21:11 Even though there were so many, the net was not torn.(21:11)" (ἰχθύων) B'(21:12-13) 21:12 because they realized it was the Lord.(21:12) (εἰδότες) A'(21:14) 21:14 This was now the third time Jesus was revealed to his disciples after being raised from the dead.(21:14) (ἐφανερώθη) A: Jesus revealed himself again to his disciples. B: Not realizing / realizing the Lord. C: Many fishes. D: It is the Lord. [80]Jesus and Peter (John 21:15-19) A1(21:15a) 21:15 Simon, son of John, do you love me more than these? (21:15)" (ἀγαπᾳς) B1(21:15b) 21:15 I love you (21:15) (φιλῶ) C1(21:15c) 21:15 Feed my lambs (21:15) (ἀρνία) A2(21:16a) 21:16 Simon, son of John, do you love me? (21:16)" (ἀγαπᾷς) B2(21:16b) 21:16 I love you (21:16) (φιλῶ) C2(21:16c) 21:16 Tend my sheep (21:16) (πρόβατά) A3(21:17a) 21:17 Simon, son of John, do you love me? (21:17)" (φιλεῖς) B3(21:17b) 21:17 I love you (21:17) (φιλῶ) C3(21:17c) 21:17 Feed my sheep (21:17) (πρόβατά) P(21:18-19) 21:19 Follow me. (21:19) A: Simon, son of John, do you love me. B: I love you. C: Feed my sheep. [81]Jesus and the beloved disciple (John 21:20-25) A(21:20) 21:20 saw the disciple following whom Jesus loved (21:20) (μαθητὴν) B(21:21-22) 21:22 What if I want him to remain until I come? (21:22) (θέλω μένειν ἕως ἔρχομαι) B'(21:23) 21:23 What if I want him to remain until I come? (21:23) (θέλω μένειν ἕως ἔρχομαι) A'(21:24-25) 21:24 It is this disciple who testifies to these things and has written them (21:24) (μαθητὴς)

Literary structure (chiasm, chiasmus) of First Epistle of John Chiastic Structure and Concentric Structure and Parallel of each pericope [1]The word of life (1 John 1:1-4) A(1:1) To hear, to see B(1:2) testify to it and proclaim to you (1:2) A'(1:3) To hear, to see B'(1:4) 1:4 We are writing this (1:4) A: To hear, to see. B: To proclaim. [2]God is light (1 John 1:5-2:6) A(1:5-10) 1:6 If we say, "We have fellowship with him," while we continue to walk in darkness, we lie and do not act in truth. (1:6) B(2:1-2) 2:1 My children, I am writing this to you so that you may not commit sin (2:1) A'(2:3-6) 2:4 Whoever says, "I know him," but does not keep his commandments is a liar, and the truth is not in him (2:4) A: The truth is not in him. B: The reason to write. [3]A new commandment (1 John 2:7-17) A(2:7-8) 2:7 Beloved, I am writing no new commandment to you but an old commandment that you had from the beginning. The old commandment is the word that you have heard.(2:7)" (γράφω) B(2:9-11) 2:10 Whoever loves his brother remains in the light, and there is nothing in him to cause a fall. (2:10)" (ἀγαπῶν) A'(2:12-14) 2:12 I am writing to you, children, because your sins have been forgiven for his name's sake. (2:12)" (γράφω) B'(2:15-17) 2:15 Do not love the world or the things of the world. If anyone loves the world, the love of the Father is not in him.(2:15)" (ἀγαπᾶτε) A: To write. B: Love. [4]Warning against Antichrists (1 John 2:18-3:12) A(2:18-19) 2:18 so now many antichrists have appeared. (2:18) B(2:20-21) 2:21 every lie is alien to the truth (2:21) C(2:22-23) 2:22 Whoever denies the Father and the Son, this is the antichrist.(2:22) D(2:24-29) 2:27 remain in him (2:27) C'(3:1-2) 3:1 The reason the world does not know us is that it did not know him (3:1) B'(3:3-6) 3:6 No one who remains in him sins (3:6) A'(3:7-12) 3:7 Children, let no one deceive you (3:7) A: The antichrist. B: Good and evil. C: Ignorance. D: Remain in him. [5]Love one another (1 John 3:13-24) A(3:13-15) To love our brothers B(3:16-20) To lay down our lives A'(3:21-24) To love our brothers A: To love one another. B: To lay down our lives. [6]Testing the Spirits (1 John 4:1-6) A(4:1-2) 4:2 This is how you can know the Spirit of God (4:2) (γινώσκετε τὸ πνεῦμα) B(4:3) 4:3 This is the spirit of the antichrist that, as you heard, is to come, but in fact is already in the world.(4:3)" (κόσμῳ) C(4:4) 4:4 You belong to God, children, and you have conquered them (4:4) B'(4:5) 4:5 their teaching belongs to the world, and the world listens to them (4:5)" (κόσμου) A'(4:6) 4:6 This is how we know the spirit of truth and the spirit of deceit. (4:6) (γινώσκομεν τὸ πνεῦμα) A: To discern spirits. B: Opponents and the world. C: Victory against evils. [7]God is love (1 John 4:7-5:5) A(4:7-8) 4:8 Whoever is without love does not know God, for God is love. (4:8) B(4:9) 4:9 God sent his only Son into the world so that we might have life through him. (4:9) C(4:10-11) 4:10 In this is love: not that we have loved God, but that he loved us (4:10) D(4:12-13) 4:12 Yet, if we love one another, God remains in us, and his love is brought to perfection in us. (4:12) D'(4:14-16) 4:16 God is love, and whoever remains in love remains in God and God in him. (4:16) C'(4:17-21) 4:19 We love because he first loved us. (4:19) B'(5:1) 5:1 Everyone who believes that Jesus is the Christ is begotten by God (5:1) A'(5:2-5) 5:3 For the love of God is this, that we keep his commandments (5:3) A: To love God. B: God gives life. C: God loves us. D: To remain in God. [8]Testimony of God (1 John 5:6-12) A(5:6-8) 5:6 This is the one who came through water and blood, Jesus Christ (5:6) B(5:9) The testimony of God B'(5:10) The testimony of God A'(5:11-12) 5:11 this life is in his Son (5:11) A: Christ. B: The testimony of God. [9]Epilogue (1 John 5:13-21) A(5:13-15) 5:13 you may know that you have eternal life (5:13) B(5:16-17) Forgiveness of sin A'(5:18-21) 5:20 He is the true God and eternal life (5:20) A: Eternal life. B: Forgiveness of sin. Citations of the Bible are from New American Bible, New Revised Standard Version and New Jerusalem Bible.

Literary structure (chiasm, chiasmus) of Book of Ezekiel Chiastic Structure and Concentric Structure and Parallel of each pericope [1]The calling of Ezekiel (Ezek 1:1-3:15) A(1:1-28) The glory of the LORD B(2:1-2) I heard the one who was speaking (2:2) C(2:3-7) A rebellious house D(2:8-10) open your mouth and eat what I shall give you (2:8) E(3:1) eat what is before you; eat this scroll, then go, speak to the house of Israel (3:1) D'(3:2-3) I opened my mouth and he gave me the scroll to eat (3:2) C'(3:4-9) A rebellious house B'(3:10-11) take into your heart all my words that I speak to you; hear them well (3:10) A'(3:12-15) The glory of the LORD A: The glory of the LORD. B: Ear. C: A rebellious house. D: To eat. E: The command of the LORD. [2]Ezekiel at the river Chebar (Ezek 3:16-27) A(3:16-21) 3:17 Son of man, I have appointed you a watchman for the house of Israel. (3:17) B(3:22-24a) 3:22 Get up and go out into the plain, where I will speak with you.(3:22) A'(3:24b-27) 3:26 you will be dumb and unable to rebuke them for being a rebellious house.(3:26) A: Role of the prophet. B: The words of the LORD. [3]Defiled bread (Ezek 4:1-15) A(4:1-13) Command of the LORD B(4:14) Words of Ezekiel A'(4:15) Command of the LORD A: Command of the LORD. B: Words of Ezekie. [4]Hair and beard (Ezek 4:16-5:17) A(4:16-17) 4:16 Son of man, I am breaking the staff of bread in Jerusalem. (4:16) B(5:1-4) 5:2 Burn a third in the fire, within the city, when the days of your siege are completed; place another third around the city and strike it with the sword; the final third strew in the wind, and pursue it with the sword.(5:2) C(5:5-10) 5:8 I am coming at you! I will inflict punishments in your midst while the nations look on.(5:8) B'(5:11-15) 5:12 A third of your people shall die of pestilence and perish of hunger within you; another third shall fall by the sword all around you; and a third I will scatter in every direction, and I will pursue them with the sword. (5:12) A'(5:16-17) 5:16 When I loose against you the cruel, destructive arrows of hunger, I will break your staff of bread; (5:16) A: Staff of bread. B: A third. C: Judgement. [5]Judgment on idolatrous Israel (Ezek 6:1-14) A(6:1-7) See, I am bringing a sword against you, and I will destroy your high places. (6:3) B(6:8-10) When some of your people have escaped to other nations from the sword (6:8) A'(6:11-14) they shall fall by the sword, by famine, and by pestilence (6:11) A: Death by disasters. B: Remnants. [6]Impending disaster (Ezek 7:1-27) A(7:1-4) shall you know that I am the LORD (7:4) (וידעתםכיאנייהוה) B(7:5-9) near is the day: a time of consternation, not of rejoicing (7:7) C(7:10-11) See, the day of the LORD! See, the end is coming! (7:10) C'(7:12-13) The time has come, the day dawns (7:12) B'(7:14-22) Their silver and gold cannot save them on the day of the LORD'S wrath (7:19) A'(7:23-27) they shall know that I am the LORD (7:27) (וידעוכיאנייהוה) A: To know who is the LORD. B: The day of the LORD'S wrath. C: The day is coming. [7]Abominations in the temple (Ezek 8:1-18) A(8:1-5) Spirit lifted me up in the air and brought me to the entrance of the north gate (8:3) (ותבא) B(8:6) you shall see still greater abominations (8:6) (תראהתועבותגדלות) C(8:7) he brought me to the entrance of the court (8:7) (ויבא) D(8:8-9) see the abominable evils which they are doing here (8:9) E(8:10-12) all around upon the wall were pictured the figures of all kinds of creeping things and loathsome beasts (8:10) D'(8:13) Do you see, what each of these elders of the house of Israel is doing in his idol room? (8:12) C'(8:14) he brought me to the entrance of the north gate of the temple (8:14) (ויבא) B'(8:15) "You shall see other abominations, greater than these (8:15)" (תראהתועבותגדלות) A'(8:16-18) he brought me into the inner court of the LORD'S house (8:16) (ויבא) A: To bring. B: You shall see other abominations, greater than these. C: To bring. D: To see the abominable evils. E: Idolatry. [8]The slaughter of the idolaters (Ezek 9:1-11) A(9:1-3) the man dressed in linen with the writer's case at his waist (9:3) (הבדים) B(9:4-7) Do not look on them with pity nor show any mercy (9:5) (תחס) C(9:8) Will you destroy all that is left of Israel (9:8) B'(9:9-10) "I, however, will not look upon them with pity, nor show any mercy (9:10)" (תחוס) A'(9:11) the man dressed in linen with the writing case at his waist (9:11) (הבדים) A: The man dressed in linen. B: Do not look on them with pity. C: To destroy all that is left of Israel. [9]God's glory leaves Jerusalem (Ezek 10:1-22) A(10:1-7) the glory of the LORD rose from over the cherubim to the threshold of the temple (10:4) (כבודיהוה) B(10:8-17) The cherubim A'(10:18-19) the glory of the God of Israel was up above them (10:19) (כבודיהוה) B'(10:20-22) The cherubim A: The glory of the LORD. B: The cherubim. [10]God will restore Israel (Ezek 11:1-25) A(11:1) Pelatiah, son of Benaiah B(11:2-3) Words of the people C(11:4-6) Denial of words of the people D(11:7-12) "by whose statutes you have not lived, and whose ordinances you have not kept (11:12)" (ומשׁפטי) A'(11:13) Pelatiah, son of Benaiah B'(11:14-15) Words of the people C(11:16) Denial of words of the people D(11:17-25) "they will live according to my statutes, and observe and carry out my ordinances (11:20)" (משׁפטי) A: Pelatiah, son of Benaiah. B: Words of the people. C: Denial of words of the people. D: Statutes and ordinances. [11]Judah's captivity portrayed (Ezek 12:1-28) A(12:1-7) I did as I was told (12:7) B(12:8-16) Then shall they know that I am the LORD (12:15) B'(12:17-20) thus you shall know that I am the LORD (12:20) A'(12:21-28) In your days, rebellious house, whatever I speak I will bring about (12:25) A: Fulfillment. B: They know that I am the LORD. [12]False prophets condemned (Ezek 13:1-23) A(13:1-7) who follow their own spirit and have seen no vision (13:3) B(13:8-12) "I will bring down a flooding rain; hailstones shall fall, and a stormwind shall break out (13:11)" (גשׁם) B'(13:13-16) "I will let loose stormwinds; because of my anger there shall be a flooding rain, and hailstones shall fall (13:13)" (וגשׁם) A'(13:17-23) who prophesy their own thoughts; against these (13:17) A: False prophets. B: Natural disasters. [13]God's judgment justified (Ezek 14:1-15:8) A(14:1-11) Thus you shall know that I am the LORD (14:8) (וידעתםכיאנייהוה) B(14:12-20) The sword, famine, wild beasts, and pestilence B'(14:21-23) The sword, famine, wild beasts, and pestilence A'(15:1-8) Thus you shall know that I am the LORD (15:7) (וידעתםכיאנייהוה) A: You shall know that I am the LORD. B: The sword, famine, wild beasts, and pestilence. [14]God's faithless bride (Ezek 16:1-63) A(16:1-35) I swore an oath to you and entered into a covenant with you (16:8) (בברית) B(16:36-50) Sins of Samaria and Sodom B'(16:51-58) Sins of Samaria and Sodom A'(16:59-63) "you who despised your oath, breaking a covenant (16:59)" (ברית) A: Orth and covenant. B: Sins of Samaria and Sodom. [15]The two eagles and the vine (Ezek 17:1-24) A(17:1-8) A parable of a crest of a cedar B(17:9-10) Will he not rather tear it out by the roots and strip off its fruit (17:9) C(17:11-18) Can he break a covenant and still go free? (17:15) B'(17:19-21) All the crack troops among his forces shall fall by the sword, and the survivors shall be scattered in every direction (17:21) A'(17:22-24) A parable of a crest of a cedar A: Parable of a crest of a cedar. B: Destruction. C: Can he break a covenant and still go free? [16]Individual retribution (Ezek 18:1-32) A(18:1-4) only the one who sins shall die (18:4) B(18:5-20) Good and evil of father and son B'(18:21-29) Good and evil of the good and the wicked A'(18:30-32) I will judge you, house of Israel, each one according to his ways (18:30) A: Self-responsibility. B: Good and evil. [17]Israel degraded (Ezek 19:1-14) A(19:1) A lamentation (קינה) B(19:2-9) A parable of a lioness B'(19:10-13) A parable of a vine tree A'(19:14) A lamentation (קינה) A: A lamentation. B: Parables. [18]Israel's continuing rebellion (Ezek 20:1-44) A(20:1-4) Make known to them the abominations of their ancestors (20:4) B(20:5-9) none of them threw away the detestable things that had held their eyes, they did not abandon the idols of Egypt (20:8) C(20:10-17) I led them out of the land of Egypt and brought them into the desert (20:10) D(20:18-26) do not defile yourselves with their idols (20:18) A'(20:27-29) your fathers blasphemed me, breaking faith with me (20:27) B'(20:30-32) you defile yourselves with all your idols even to this day (20:31) C'(20:33-38) I will lead you to the desert of the peoples, where I will enter into judgment with you face to face (20:35) D'(20:39-44) never again profane my holy name with your gifts and your idols (20:39) A: Sins of ancestors. B: Idolatry. C: To lead to the desert. D: To quit idolatry. [19]The drawn sword of God (Ezek 21:1-12) A(21:1-4) "Everyone shall see that I, the LORD, have kindled it (21:4)" (בשׂר) B(21:5) Words of the people A'(21:6-10) "everyone shall know that I, the LORD, have drawn my sword from its sheath (21:10)" (בשׂר) B'(21:11-12) Words of the people A: Everyone. B: Words of the people. [20]The sword is doubled and tripled (Ezek 21:13-22) A(21:13-16) A sword, a sword has been sharpened (21:14) B(21:17-18) it will come on my people (21:17) A'(21:19-22) the sword is doubled and tripled (21:19) A: Attacks become greater. B: Swords will come on my people. [21]Road of the sword (Ezek 21:23-37) A(21:23-28) "In his right hand is the divining arrow marked "Jerusalem," (21:27)" (הקסם) B(21:29) you have drawn attention to your guilt, with your crimes laid bare and your sinfulness in all your wicked deeds revealed (21:29) C(21:30) depraved and wicked prince of Israel, whose day is coming when your life of crime will be ended (21:30) B'(21:31-32) Up with the low and down with the high (21:31) A'(21:33-37) you planned with false visions and lying divinations (21:34) (בקסם) A: Divination. B: Judgement. C: When your life of crime will be ended. [22]The blood city (Ezek 22:1-31) A(22:1-12) Sins of Jerusalem B(22:13-16) I may purge your uncleanness (22:15) C(22:17-18) the house of Israel has become dross for me (22:18) B'(22:19-22) You shall be smelted by it just as silver is smelted in a furnace (22:22) A'(22:23-31) Sins of Jerusalem A: Sins of Jerusalem. B: Smelting. C: The house of Israel has become dross. [23]Oholah and Oholibah (Ezek 23:1-49) A(23:1-10) "her sons and daughters they took away, and herself they slew with the sword (23:10)" (בניהובנותיה) B(23:11-21) Harlotry C(23:22-27) I will put an end to your lewdness and to the harlotry you began in Egypt (23:27) D(23:28-31) I will hand you her cup (23:31) (כוסה) D'(23:32-34) The cup of your sister you shall drink (23:32) (כוס) C'(23:35) it is for you to bear the penalty of your lewdness and harlotry (23:35) B'(23:36-45) Harlotry A'(23:46-49) "They shall slay their sons and daughters, and burn their houses with fire (23:47)" (בניהםובנותיהם) A: Their sons and daughters. B: Harlotry. C: Judgement. D: The cup. [24]The boiling pot (Ezek 24:1-14) A(24:1-3a) the word of the LORD came to me (24:1) (דבר) B(24:3b-5) thigh and shoulder; Fill it with the choicest joints (24:4) C(24:6-8) Disaster is in store for the bloody city (24:6) (אויעירהדמים) C'(24:9-10) Disaster is in store for the bloody city (24:9) (אויעירהדמים) B'(24:11-13) I will set the pot empty on the coals till its metal glows red hot (24:11) A'(24:14) "I, the LORD, have spoken (24:14)" (דברתי) A: The LORD spoke. B: Parables of the pot. C: Disaster is in store for the bloody city. [25]Ezekiel's bereavement (Ezek 24:15-27) A(24:15-17) do not eat the customary bread (24:17) (ולחםאנשׁים) B(24:18-19) what all these things that you are doing mean for us? (24:19) (ואעשׂ) C'(24:20-21) "the stronghold of your pride, the delight of your eyes, the desire of your soul (24:21)" (מחמדעיניכם) A'(24:22-23) nor eating the customary bread (24:22) (ולחםאנשׁים) B'(24:24) all that he did you shall do when it happens (24:24) (עשׂה) C'(24:25-27) "I take away from them their bulwark, their glorious joy, the delight of their eyes, the desire of their soul, and the pride of their hearts (24:25)" (מחמדעיניהם) A: The customary bread. B: What he is doing. C: The delight of your eyes. [26]Proclamation against Ammon, Moab, Edom and Philistia (Ezek 25:1-17) A1(25:1-7) The Ammonites A2(25:8-11) Moab A3(25:12-14) Edom A4(25:15-17) The Philistines A: Foreign countries. [27]Proclamation against Tyre and Sidon (Ezek 26:1-28:26) A(26:1-6) thus they shall know that I am the LORD (26:6) (כיאנייהוה) B(26:7-14) Your daughters on the mainland he shall slay with the sword (26:8) (בחרב) C(26:15-18) The isles in the sea are terrified at your passing (26:18) D(26:19-21) "I will make you dwell in the nether lands, in the everlasting ruins, with those who go down to the pit (26:20)" (יורדי) E(27:1-36) Tyre, you said, "I am a ship, perfect in beauty." (27:3) E'(28:1-5) A god am I! I occupy a godly throne in the heart of the sea (28:2) D'(28:6-10) They shall thrust you down to the pit (28:8) (יורדוך) C'(28:11-19) You have become a horror, you shall be no more (28:19) B'(28:20-24) Within it shall fall those slain by the sword (28:23) (בחרב) A'(28:25-26) "thus they shall know that I, the LORD, am their God (28:26)" (כיאנייהוה) A: I am the LORD. B: Swords. C: Terror. D: Going down. E: Arrogance. [28]Proclamation against Egypt (Ezek 29:1-16) A(29:1-5) The Niles are mine; it is I who made them (29:3) B(29:6-7) you have been a reed staff for the house of Israel: (29:6) A'(29:8-12) The Niles are mine; it is I who made them (29:9) B'(29:13-16) No longer shall they be for the house of Israel to trust in (29:16) A: Destruction of Egypt. B: Not to rely on Egypt. [29]Babylonia will plunder Egypt (Ezek 29:17-30:19) A(29:17-21) I am now giving the land of Egypt to Nebuchadnezzar (29:19) B(30:1-9) they shall be in anguish on the day of Egypt, which is surely coming (30:9) A'(30:10-12) I will put an end to the throngs of Egypt by the hand of Nebuchadnezzar (30:10) B'(30:13-19) I will cast fear into the land of Egypt (30:13) A: Attack of Nebuchadnezzar. B: Destruction of Egypt. [30]Proclamation against Pharaoh (Ezek 30:20-26) A(30:20-22) I have broken the arm of Pharaoh (30:21) (שׁברתי) B(30:23) I will scatter the Egyptians among the nations and strew them over foreign lands (30:23) (והצותי) A'(30:24-25) I will break the arms of Pharaoh (30:24) (ושׁברתי) B'(30:26) I will scatter the Egyptians among the nations and strew them over foreign lands (30:26) (והפצותי) A: I have broken the arm of Pharaoh. B: I will scatter the Egyptians among the nations. [31]The lofty cedar (Ezek 31:1-18) A(31:1-9) 31:9 the envy of all Eden's trees in the garden of God. (31:9) (עדן) B(31:10-14) 31:12 Foreigners, the most ruthless of the nations, cut it down and left it on the mountains. (31:12) A'(31:15-18) 31:18 Which was your equal in glory or size among the trees of Eden? (31:18) (עדן) A: Eden. B: Destruction. [32]Lamentation over Pharaoh and Egypt (Ezek 32:1-16) A(32:1-2) A lamentation B(32:3-8) Destruction of Egypt C(32:9-10) I bring about your destruction among the nations (32:9) B'(32:11-14) Destruction of Egypt A'(32:15-16) A lamentation A: Lamentations. B: Destruction of Egypt. C: To tell the destruction. [33]Dirge over Egypt (Ezek 32:17-32) A(32:17-21) Lament over the throngs of Egypt (32:18) B1(32:22-23) Assyria B2(32:24-25) Elam B3(32:26-28) Meshech and Tubal B4(32:29) Edom B5(32:30) Sidon A'(32:31-32) When Pharaoh sees these, he shall be comforted for all his hordes slain by the sword (32:31) A: Egypt. B: Other nations. [34]Ezekiel Israel's sentry (Ezek 33:1-20) A(33:1-6) "Son of man, speak thus to your countrymen (33:2)" (בניעמך) B(33:7-9) "You, son of man, I have appointed watchman for the house of Israel (33:7)" (לביתישׂראל) B'(33:10-11) "As for you, son of man, speak to the house of Israel (33:10)" (אלביתישׂראל) A'(33:12-20) "son of man, tell your countrymen (33:12)" (בניעמך) A: Countrymen. B: The house of Israel. [35]The fall of Jerusalem (Ezek 33:21-33) A(33:21-22) he opened my mouth (33:22) B(33:23-24) they who live in the ruins on the land of Israel reason thus (33:24) C(33:25-26) yet you would keep possession of the land? (33:25) B'(33:27-29) those who are in the ruins I swear shall fall by the sword (33:27) A'(33:30-33) Come and hear the latest word that comes from the LORD (33:30) A: The words of the LORD. B: The ruins. C: Possession of the land. [36]Israel's false shepherds (Ezek 34:1-10) A(34:1-3) Woe to the shepherds of Israel who have been pasturing themselves (34:2) B(34:4-5) became food for all the wild beasts (34:5) C(34:6) my sheep were scattered over the whole earth, with no one to look after them or to search for them (34:6) B'(34:7-8) my sheep have become food for every wild beast (34:8) A'(34:9-10) they may no longer pasture themselves (34:10) A: The shepherds of Israel. B: Food for all the wild beasts. C: Scattered. [37]God, the true shepherd (Ezek 34:11-31) A(34:11-15) I myself will look after and tend my sheep (34:11) B(34:16-17) I will judge between one sheep and another, between rams and goats (34:17) C(34:18-19) you had to trample the rest of your pastures with your feet? (34:18) B'(34:20-24) Now will I judge between the fat and the lean sheep (34:20) A'(34:25-31) You, my sheep, you are the sheep of my pasture (34:31) A: My sheep. B: To judge the sheep. C: Pastures. [38]Judgment on Mount Seir (Ezek 35:1-36:15) A(35:1-6) you have been guilty of blood, and blood, I swear, shall pursue you (35:6) B(35:7-10) I will make Mount Seir a desolate waste (35:7) C(35:11-13) I will deal with you according to your anger and your envy which you have exercised (35:11) (וכקנאתך) D(35:14-15) the devastation of the inheritance of the house of Israel (35:15) D'(36:1-4) you have been ridiculed and despised on all sides for having become a possession for the rest of the nations (36:3) C'(36:5-7) with burning jealousy I speak against the rest of the nations (36:5) (קנאתי) B'(36:8-12) mountains of Israel, you shall grow branches and bear fruit for my people Israel (36:8) A'(36:13-15) You are a land that devours men, and you rob your people of their children (36:13) A: Death. B: Mount Seir / mountains of Israel. C: Jealousy. D: Devastation. [39]The renewal of Israel (Ezek 36:16-38) A(36:16-21) Words of the foreign people B(36:22-32) I will prove the holiness of my great name (36:23) (וקדשׁתי) A'(36:33-36) Words of the foreign people B'(36:37-38) As with sacrificial sheep (36:38) (קדשׁים) A: Words of the foreign people. B: Sanctification. [40]The valley of dry bones (Ezek 37:1-14) A(37:1-6) "I will bring spirit into you, that you may come to life (37:5)" (רוחוחייתם) B(37:7-8) it was a rattling as the bones came together, bone joining bone (37:7) C(37:9-10) the spirit came into them; they came alive and stood upright (37:10) B'(37:11-12) these bones are the whole house of Israel (37:11) A'(37:13-14) I will put my spirit in you that you may live (37:14) (רוחיבכםוחייתם) A: I will put my spirit in you that you may live. B: Bones. C: Resurrection. [41]The two sticks (Ezek 37:15-28) A(37:15-20) Parable of two trees A'(37:21-28) The two nations A: The two nations. [42]Invasion by Gog (Ezek 38:1-39:29) A(38:1-9) I am coming at you, Gog, chief prince of Meshech and Tubal (38:3) B(38:10-13) to plunder and pillage (38:12) (לשׁלל) C(38:14-16) come from your home in the recesses of the north (38:15) D(38:17) I would bring you against them (38:17) E(38:18-23) my fury shall be aroused (38:18) A'(39:1-5) I am coming at you, Gog, chief prince of Meshech and Tubal (39:1) B'(39:6-10) they shall plunder those who plundered them and pillage those who pillaged them (39:10) (ושׁללו) C'(39:11-16) the Valley of Abarim east of the sea (39:11) D'(39:17-24) I hid my face from them and handed them over to their foes, so that all of them fell by the sword (39:23) E'(39:25-29) have pity on the whole house of Israel, and I will be jealous for my holy name (39:25) A: Gog, chief prince of Meshech and Tubal. B: To plunder. C: Transportation. D: The LORD did. E: Jealous. [43]The vision of the new temple (Ezek 40:1-42:20) A(40:1-16) Around the temple B(40:17-27) The outer court C(40:28-49) there were two tables on either side (40:39) (שׁלחנות) D(41:1-7) This is the holy of holies (41:4) C'(41:8-26) This is the table which is before the LORD (41:22) (השׁלחן) B'(42:1-14) The outer court A'(42:15-20) Around the temple A: Around the temple. B: The outer court. C: The tables. D: The holy of holies. [44]The divine glory returns to the temple (Ezek 43:1-44:3) A(43:1-9) he led me to the gate which faces the east (43:1) (השׁער) B(43:10-17) This is the law of the temple (43:12) B'(43:18-27) These are the statutes for the altar (43:18) A'(44:1-3) "he brought me back to the outer gate of the sanctuary, facing the east (44:1)" (שׁער) A: The east gate. B: Rules. [45]The Levitical priests (Ezek 44:4-31) A1(44:4-8) The house of Israel A2(44:9) Foreigners A3(44:10-14) Levites A4(44:15-31) Priests A: The various people. [46]The holy district (Ezek 45:1-8) A1(45:1-5) a sacred tract of land (45:1) A2(45:6) property of the City (45:6) A3(45:7-8) A land of a prince A: Lands. [47]Festivals and offerings (Ezek 45:9-46:18) A(45:9-12) Enough, you princes of Israel! Put away violence and oppression (45:9) B(45:13-17) Offerings of the people and the prince C(45:18-25) Regulations about holidays C'(46:1-11) Regulations about the sabbath and the day of the new moon B'(46:12-15) Offerings of the people and the prince A'(46:16-18) The prince shall not seize any part of the inheritance of the people (46:18) A: The prince. B: Offerings of the people and the prince. C: Regulations about holidays. [48]Water flowing from the temple (Ezek 46:19-47:12) A(46:19-20) so that they do not have to take them into the outer court at the risk of transmitting holiness to the people (46:20) B(46:21-24) forty cubits long and thirty wide (46:22) B'(47:1-6) he measured off a thousand cubits (47:3) A'(47:7-12) This water flows into the eastern district down upon the Arabah, and empties into the sea, the salt waters, which it makes fresh (47:8) A: Purification. B: Length. [49]The new boundaries of the land (Ezek 47:13-48:35) A(47:13-23) The borders of the territory of Israel B(48:1-7) The land of seven tribes C(48:8-11) On the frontier of Judah, from the eastern to the western boundary there shall be the tract which you shall set apart (48:8) D(48:12-17) The land of Levi C'(48:18-22) The territory between the portions of Judah and of Benjamin shall belong to the prince (48:22) B'(48:23-29) The land of five tribes A'(48:30-35) The borders of the city A: Borders. B: The land of tribes. C: Other lands. D: The land of Levi. Citations of the Bible are from New American Bible, New Revised Standard Version and New Jerusalem Bible.

Literary structure (chiasm, chiasmus) of Gospel of Matthew Chiastic Structure and Concentric Structure and Parallel of each pericope [1]The genealogy of Jesus the messiah (Matt 1:1-17) (Related pericope: Luke@13) A(1:1) 1:1 the son of David, the son of Abraham.(1:1)" (Ἀβραὰμ, Δαυὶδ, χριστοῦ) B1(1:2-6) Genealogy from Abraham (ἐγέννησεν) B2(1:7-11) Genealogy from David (ἐγέννησεν) B3(1:12-16) Genealogy after captivity (ἐγέννησεν) A'(1:17) 1:17 from Abraham to David is fourteen generations (1:17) (Ἀβραὰμ, Δαυὶδ, χριστοῦ) A: The name of Abraham, David and Jesus. B: Three genealogies are arranged parallel. The same 14 generations are arranged parallelly. Those generations correspond to the three era of ancient Israelite history. [2]The birth of Jesus the messiah (Matt 1:18-25) (Related pericope: Luke@8 Isaiah@10 Isaiah@11) A(1:18-19) 1:19 decided to divorce her quietly.(1:19) (ἀπολῦσαι αὐτήν) B(1:20-21) 1:21 you are to name him Jesus (1:21) (καλέσεις τὸ ὄνομα αὐτοῦ) C(1:22) 1:22 All this took place to fulfill what the Lord had said through the prophet: (1:22) B'(1:23) 1:23 they shall name him Emmanuel (1:23) (καλέσουσιν τὸ ὄνομα αὐτοῦ ) A'(1:24-25) 1:24 as the angel of the Lord had commanded him and took his wife into his home (1:24) (παρέλαβεν τὴν γυναῖκα) A: The change of Joseph's behavior. B: The words of the angel and the Old Testament. C: About the fulfillment of the words of the LORD. The central verse is about fulfillment of the words of the Bible (Isaiah 7:4, 8:8). This structure indicates that the role and the name of Jesus were planned. Moreover, the plan was fulfilled based on the faith of Joseph. [3]The visit of the wise men (Matt 2:1-12) (Related pericope: Micah@7) A(2:1) 2:1 magi from the east arrived in Jerusalem,(2:1)" (παρεγένοντο εἰς ροσόλυμα) B(2:2) 2:2 We saw his star at its rising (2:2) (ἀστέρα ) C(2:3-4) 2:3 King Herod heard this (2:3) (Ἡρῴδης) D(2:5-6) Prophecy of Micah C'(2:7-8) 2:7 Herod called the magi (2:7) (Ἡρῴδης) B'(2:9-11) 2:9 the star that they had seen at its rising (2:9) (ἀστήρ) A'(2:12) 2:12 they departed for their country by another way. (2:12) (ἀνεχώρησαν εἰς τὴν χώραν αὐτῶν) A: Travels of the magis. B: The star. C: Behaviors of King Herod. D: The prophecy of Micah. The central verse is also about the words of the Bible (Micah 5:1). This verse is surrounded by the magis, the star and the King Herod. The conducts of the magis and the star signify the kingship of the infant. The greatness of the kingship is emphasized by the reaction of the King Herod. [4]The escape to Egypt (Matt 2:13-15) (Related pericope: Hosea@11) A(2:13) Words of an angel (αἴγυπτον, τὸ παιδίον) B(2:14) 2:14 Joseph rose and took the child and his mother by night and departed for Egypt. (2:14) A'(2:15) Words of a prophet (αἰγύπτου, τὸν υἱόν μου) A: The words of the angel and the Old Testament. B: The behavior of Joseph. The outside correspondence is the words of the messengers of the LORD (the words of angel and Hosea 11:1). The central verse is Joseph's obedience. This structure signifies also the fulfillment of the words based on the faith of Joseph. [5]The massacre of the infants (Matt 2:16-18) (Related pericope: Jeremiah@48) A(2:16) 2:16 He ordered the massacre of all the boys in Bethlehem (2:16) (πάντας τοὺς παῖδας) B(2:17) 2:17 Then was fulfilled what had been said through Jeremiah the prophet: (2:17) A'(2:18) 2:18 Rachel weeping for her children (2:18) (τὰ τέκνα αὐτῆς) A: The genocide of children. B: The fulfillment of the prophecy. The central verse is about fulfillment of the words of the Bible (Jeremiah 31:15). This structure emphasizes also the fulfillment of the words. [6]The return from Egypt (Matt 2:19-23) (Related pericope: Isaiah@16) A(2:19-20) Message of a dream (ὄναρ) B(2:21) 2:21 went to the land of Israel. (2:21) (εἰσῆλθεν εἰς γῆν Ἰσραήλ) A'(2:22) Message of a dream (ὄναρ) B'(2:23) 2:23 He went and dwelt in a town called Nazareth (2:23) (ἐλθὼν κατῴκησεν εἰς πόλιν ) A: Message of a dream. B: The travel of Joseph's family. The messages of dreams correspond to the practices of Joseph. The last verse also emphasizes the fulfillment of the words of the Bible (Isaiah 11:1). Based on prevailing theory, "Nazareth" is derived from Hebrew word נצר which means branch. [7]The proclamation of John the Baptist (Matt 3:1-12) (Related pericope: Mark@1 Mark@2 Luke@11 John@2 Isaiah@65) A(3:1-2) 3:2 Repent, for the kingdom of heaven is at hand! (3:2)" (μετανοεῖτε) B(3:3) 3:3 Prepare the way of the Lord, make straight his paths (3:3) C(3:4) 3:4 John wore clothing made of camel's hair and had a leather belt (3:4) B'(3:5-6) 3:6 were being baptized by him in the Jordan River as they acknowledged their sins. (3:6) A'(3:7-12) 3:8 Produce good fruit as evidence of your repentance (3:8) (μετανοίας) A: Words of the John the Baptist. B: The preparation for the mission. C: John the Baptist is the prophet. The exhortations about repentance of John the Baptist surround the pair of the words of the Bible (Isaiah 40:3) and its fulfillment. The center is description about John the Baptist. This description (clothing) indicates that he is like a traditional prophet in Old Testament. [8]The baptism of Jesus (Matt 3:13-17) (Related pericope: Mark@3 Luke@12) A(3:13) 3:13 to be baptized by him.(3:13) (βαπτισθῆναι) B(3:14-15) 3:15 for thus it is fitting for us to fulfill all righteousness (3:15) (πληρῶσαι πᾶσαν δικαιοσύνην) A'(3:16) 3:16 After Jesus was baptized(3:16) (βαπτισθεὶς) B'(3:17) 3:17 This is my beloved Son, with whom I am well pleased (3:17)" (εὐδόκησα) A: The baptism of Jesus. B: The correspondence of the righteous and pleased. The parallel structure signifies the relationship between baptism and properness. It may be emphasis of necessity of baptism. [9]The temptation of Jesus (Matt 4:1-11) (Related pericope: Mark@3 Luke@14 Deuteronomy@17 Deuteronomy@21) A(4:1-2) 4:1 Jesus was led by the Spirit (4:1) (πνεύματος) B(4:3-4) 4:3 The tempter approached (4:3) (προσελθὼν ὁ πειράζων) C(4:5-7) 4:7 You shall not put the Lord, your God, to the test. (4:7) B'(4:8-10) 4:10 Get away, Satan! (4:10)" (ὕπαγε σατανᾶ) A'(4:11) 4:11 angels came and ministered to him (4:11) (ἄγγελοι) A: The spirit and the angels. B: The temptations and a refusal. C: The faith. The correspondence of the spirit and the angels surrounds three temptations and three citations (Deuteronomy 8:3, 6:16, and 6:13) . The first and the third is about desire (hunger and greed). The central part (second temptation) is about faith in the LORD. The spirit may leads people to temptation, and we may be possible to obtain the faith by overcoming various temptations and desires. [10]Jesus begins his ministry in Galilee (Matt 4:12-17) (Related pericope: Mark@4 Luke@14 Isaiah@12) A(4:12) John had been arrested B(4:13) 4:13in the region of Zebulun and Naphtali, (4:13)" (γαλιλαίαν, Ζαβουλὼν καὶ Νεφθαλίμ) C(4:14) 4:14 that what had been said through Isaiah the prophet might be fulfilled: (4:14) B'(4:15-16) 4:15 Land of Zebulun and land of Naphtali (4:15) (γαλιλαία, γῆ Ζαβουλὼν καὶ γῆ Νεφθαλίμ) A'(4:17) 4:17 Jesus began to preach (4:17) A: The end and the beginning of mission. B: A correspondence of the names of places. C: Fulfillment of the word of the Bible. The outer correspondence is the end of mission (John the Baptist) and the beginning of mission (Jesus). The correspondence of place names Zebulun, Naphtali, and Galilee is included in that. The center part is about fulfillment about the word of Old Testament (Isaiah 8:23). The structure indicates the ministry and its beginning place are also based on the plan of the LORD. [11]Jesus calls the first disciples (Matt 4:18-22) (Related pericope: Mark@5 Luke@17) A(4:18) Simon and Andrew (εῖδεν δύο ἀδελφούς) B(4:19) 4:19 Come after me (4:19) (ὀπίσω μου) C(4:20) 4:20 At once they left their nets and followed him.(4:20) (ἀφέντες, ἠκολούθησαν) A'(4:21a) James and John (εῖδεν ἄλλους δύο ἀδελφούς) B'(4:21b) 4:21 He called them (4:21) (ἐκάλεσεν αὐτούς) C'(4:22) 4:22 and immediately they left their boat and their father and followed him. (4:22) (ἀφέντες, ἠκολούθησαν) A: Jesus see the brothers. B: The words of Jesus. C: The brothers follow to Jesus. This structure is repetition of the vocation story. The both last verses emphasize leaving everything and following to Jesus immediately. [12]Jesus ministers to crowds of people (Matt 4:23-25) (Related pericope: Luke@25) A(4:23a) 4:23 around all of Galilee (4:23) (Γαλιλαίᾳ) B(4:23b) 4:23 curing (4:23) (θεραπεύων) C(4:24a) 4:24 His fame spread to all of Syria (4:24) B'(4:24b) 4:24 he cured them (4:24) (ἐθεράπευσεν) A'(4:25) 4:25 from Galilee, the Decapolis, Jerusalem, and Judea (4:25)" (Γαλιλαίας) A: Galilee and its neighbors. B: Jesus heals. C: The spreading fame. The outside correspondence is about places of mission, and inside correspondence is about the acts of mission. The central part is about the result (spreading fame) of mission. The place name become increased at second appearance. Moreover, the first action is from Jesus, and the second action is from the people. This structure suggests that the kingdom of god starts spreading within the people. [13]The beatitudes (Matt 5:1-12) (Related pericope: Luke@26) P(5:1-2) Beginning of the sermon on the mount A(5:3) The kingdom of heaven B(5:5) The meek (In other cases of Matthew, "meekness" is only used when referring to Jesus.) C(5:4) Mourn�@(it may be related to Matthew 9:15, those are the same words in Greek) D(5:6) Being given what people needs D'(5:7) The Golden rule C'(5:8) To see God (it may be related to Matthew 24:30, those are the same forms of the same words in Greek) B'(5:9) The children of God A'(5:10-12) The kingdom of heaven A: The kingdom of heaven. B: The children of God C: Eschatology. D: Order of the kingdom of heaven.�@ The text is based on the manuscripts in which the order of 5:4 and 5:5 is reversed. [14]Salt and light (Matt 5:13-16) (Related pericope: Mark@42 Luke@72 Luke@92) A(5:13a) 5:13 You are the salt of the earth (5:13) (ὐμεῖς ἐστε) B(5:13b) 5:13 if salt loses its taste, with what can it be seasoned? (5:13)" (οὐδὲν) C(5:13c) 5:13 It is no longer good for anything but to be thrown out and trampled underfoot.(5:13) (τῶν ἀνθρῶπων) A'(5:14a) 5:14 You are the light of the world (5:14) (ὐμεῖς ἐστε) B'(5:14b-15) 5:15 Nor do they light a lamp and then put it under a bushel basket (5:15) (οὐδὲ) C'(5:16) 5:16 they may see your good deeds and glorify your heavenly Father. (5:16) (τῶν ἀνθρῶπων) A: Who are you. B: Parables. C: Responses of other people. This structure is composed of two parallel parables. The former is negative and the latter is positive. Readers are expected to become the latter one. [15]The law and the prophets (Matt 5:17-20) A(5:17) 5:17 to abolish the law or the prophets (5:17) (τὸν νόμον) B(5:18) 5:18 heaven and earth pass away (5:18) (παρέλθῃ ὁ οὐρανὸς) A'(5:19) 5:19 whoever breaks one of the least of these commandments (5:19) (τῶν ἐντολῶν) B'(5:20) 5:20 the kingdom of heaven (5:20) (τὴν βασιλείαν τῶν οὐρανῶν) A: The law and commandments. B: heaven. This parallel structure emphasizes relationship between Old Testament and heaven. The latter half indicates people should respect Old Testament. "The law and the prophets" probably indicates Old Testament. Generally, the books of Old Tetament are called Torah (the law), Nevim (the prophets), Ketubim (the writings). In some case, these are omitted as "the law", or "the law and the prophets". However, "the law" means religious rules in other cases. [16]Concerning anger (Matt 5:21-26) (Related pericope: Exodus@36 Deuteronomy@14) A(5:21-22) 5:21 whoever kills will be liable to judgment (5:21) (κρίσει) B(5:23-24) 5:24 go first and be reconciled with your brother, and then come and offer your gift. (5:24) A'(5:25-26) 5:25 your opponent will hand you over to the judge (5:25) (κριτὴς) A: A Judgement. B: A reconciliation. The center of this structure is the reconciliation. If a person doesn't reconcile, that person would be judged. 5:21 includes citation of Exodus 20:13 and Deuteronomy 5:18. [17]Concerning adultery and divorce (Matt 5:27-32) (Related pericope: Matthew@92 Mark@43 Luke@96 Exodus@36 Deuteronomy@14 Deuteronomy@31) A(5:27-28) 5:28 everyone who looks at a woman with lust has already committed adultery (5:28) (μοιχεύσεις, γυναῖκα) B(5:29) 5:29 If your right eye causes you to sin (5:29) (ὁ ὀφθαλμός σου ὁ δεξιὸς σκανδαλίζει σε) B'(5:30) 5:30 if your right hand causes you to sin (5:30) (ἡ δεξιά σου χεὶρ σκανδαλίζει σε) A'(5:31-32) 5:32 whoever divorces his wife (unless the marriage is unlawful) causes her to commit adultery (5:32) (πορνείας, γυναῖκα) A: The teaching about the sin of adultery. B: Parables about parts of one's body. The outside correspondence is about adultery. The inner correspondence recommends to avoid Gehenna by discarding even body parts. This structure is severe warning against adultery. In 5:21-47, five pericopes starts with same phrase "you have heard" and citation of Old Testament. 5:31 includes citation of Old Testament but doesn't include "you have heard". Therefore, the editor of Matthew might have edited 5:31 to integrate original two pericopes (5:27-30 and 5:31-32). 5:27 includes citation of Exodus 20:14 and Deuteronomy 5:18. 5:31 includes Deuteronomy 24:1. [18]Concerning oaths (Matt 5:33-37) (Related pericope: Leviticus@15 Deuteronomy@40) A(5:33-34a) 5:33 Do not take a false oath (5:33) (ἐγὼ δὲ λέγω ὑμῖν) B1(5:34b) 5:34 not by heaven (5:34) (μήτε ἐν τῷ οὐρανῷ) B2(5:35a) 5:35 nor by the earth (5:35) (μήτε ἐν τῇ γῇ) B3(5:35b) 5:35 nor by Jerusalem (5:35) (μήτε εἰς Ἱεροσόλυμα) B4(5:36) 5:36 not swear by your head (5:36) (μήτε ἐν τῇ κεφαλῇ) A'(5:37) 5:37 Let your 'Yes' mean 'Yes,' and your 'No' mean 'No.' (5:37)" (ἔστω δὲ ὁ λόγος ὑμῶν) A: The teaching about oaths. B: The list of objects by which you should not swear. In this structure, four prohibition about oath are surrounded by the teaching about oath. Topics of four prohibition become gradually concrete and familiar objects (heaven, earth, Jerusalem, your head). Similarly, the first teaching is comprehensive and the last teaching is concrete. 5:33 includes citation of Levi 19:12 and Deuteronomy 30:3. [19]Concerning retaliation (Matt 5:38-42) (Related pericope: Luke@27 Exodus@37 Leviticus@22 Deuteronomy@31) A(5:38-39a) 5:39 offer no resistance to one who is evil (5:39) (μὴ ἀντιστῆναι) B1(5:39b) Right cheek (ὅστις σε ῥαπίζει) B2(5:40) Tunic (καὶ τῷ θέλοντί σοι κριθῆναι) B3(5:41) Mile (καὶ ὅστις σε ἀγγαρεύσει) A'(5:42) 5:42 Give to the one who asks of you (5:42) (μὴ ἀποστραφῇς) A: Principal teachings. B: Concrete examples. The corresponding teachings surround three concrete examples. The former teaching is about evil person, and the latter teaching is about needy person. The common concept is "not to return". Revenge against evils are not permitted, and expression of gratitude should not be expected. 5:38 includes citation of Exodus 21:24, Levi 24:20 and Deuteronomy 19:21. [20]Love for enemies (Matt 5:43-48) (Related pericope: Luke@27 Leviticus@15) A(5:43-44) 5:44 love your enemies, and pray for those who persecute you, (5:44)" (ἀγαπήσεις τὸν πλησίον σου) B(5:45) 5:45 children of your heavenly Father (5:45) (υἱοὶ τοῦ πατρὸς ὑμῶν τοῦ ἐν οὐρανοῖς) A'(5:46-47) 5:46 For if you love those who love you (5:46) (ἀγαπήσητε τοὺς ἀγαπῶντας ὑμᾶς) B'(5:48) 5:48 your heavenly Father is perfect.(5:48) (ὁ πατὴρ ὑμῶν ὁ οὐράνιος) A: About love. B: About the heavenly father. This parallel structure emphasizes relationship between love for enemies and the heavenly Father. Love for enemies would be the condition to become children of the heavenly Father. 5:43 includes citation of Levi 19:18. [21]Concerning almsgiving (Matt 6:1-4) A(6:1) 6:1 you will have no recompense from your heavenly Father.(6:1) (τῷ πατρὶ ὑμῶν τῷ ἐν τοῖς οὐρανοῖς) B(6:2a) 6:2 When you give alms (6:2) (ποιῇς ἐλεημοσύνην) C(6:2b) 6:2 they have received their reward (6:2) B'(6:3) 6:3 when you give alms (6:3) (ποιοῦντος ἐλεημοσύνην) A'(6:4) 6:4 your Father who sees in secret will repay you. (6:4) (ὁ πατήρ σου) A: About rewards. B: Warnings about alms. C: The hypocrites who have already received rewards. The outer correspondence is about rewards of heavenly Father. The inside correspondence is about hidden alms. The central part is about hypocrites. This structure indicates relationships between hidden alms and rewards of heavenly Father and also warning that hypocrites cannot receive rewards of heavenly Father. [22]Concerning prayer (Matt 6:5-6) A(6:5a) 6:5 When you pray (6:5) (ὅταν προσεύχησθε) B(6:5b) 6:5 they have received their reward. (6:5) (μισθὸν) A'(6:6a) 6:6 when you pray (6:6) (ὅταν προσεύχῃ) B'(6:6b) 6:6 your Father who sees in secret will repay you. (6:6) (ἀποδώσει) A: About prayer. B: About rewards. The parallel structure is composed of the former undesirable prayer and the latter righteous prayer. Two correspondences are about prayer and heavenly rewards. This structure emphasizes righteous prayer would be rewarded. [23]The Lord's prayer (Matt 6:7-15) (Related pericope: Luke@67) A(6:7-8) 6:8 Your Father knows what you need before you ask him. (6:8) (ὁ πατὴρ ὐμῶν) B(6:9) 6:9 hallowed be your name,(6:9)" (τὸ ὄνομά σου) C(6:10a) 6:10 your kingdom come (6:10) (ἐλθέτω) D(6:10b) 6:10 as in heaven.(6:10) (ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς ) E(6:11) 6:11 Give us today our daily bread;(6:11) D'(6:12) 6:12 as we forgive our debtors (6:12) (ὡς καὶ ἡμεῖς) C'(6:13a) 6:13 do not subject us to the final test (6:13) (μὴ εἰσενέγκῃς) B'(6:13b) 6:13 deliver us from the evil one.(6:13) (τοῦ πονηροῦ) A'(6:14-15) 6:15 neither will your Father forgive your transgressions. (6:15) (ὁ πατὴρ ὐμῶν) A: Your father. B: Holiness against evilness. C: Entering and not entering. D: The expression "as". E: Our daily bread. The outer correspondence is about "your Father". The secound correspondence is about contrast between the LORD and the evil. The third correspondence is also contrast between to come (ἐλθέτω), and not entering (μὴ εἰσενέγκῃς). The fourth correspondence is about sentence style "as" or "like" (ως). The central part is about "daily bread". The word translated as "daily" is ἐπιούσιον. The meaning of ἐπιούσιον has been controversial. From the viewpoint of the structure, the former 4 parts could be interpreted as topics about the kingdom of God, and the latter 4 parts could be also interpreted as topics about kingdoms on earth. The whole theme is salvation from the evil and conversion towards the LORD. The central part would be the pivot of those two groups. Therefore, the word ἄρτον ἐπιούσιον would not be literal simple "daily bread". [24]Concerning fasting (Matt 6:16-18) A(6:16a) 6:16 do not look gloomy (6:16) (πρόσωπα) B(6:16b) 6:16 so that they may appear to others to be fasting (6:16) (φανῶσιν) C(6:16c) 6:16 they have received their reward.(6:16) (μισθὸν) A'(6:17) 6:17 wash your face (6:17) (πρόσωπόν) B'(6:18a) 6:18 so that you may not appear to be fasting (6:18) (μὴ φανῇς) C'(6:18b) 6:18 your Father who sees what is hidden will repay you. (6:18) (ἀποδώσει) A: Looks, faces. B: Appearing one's fasting. C: About rewards. The parallel structure is composed of contrast of undesirable fasting and desirable fasting. Fasting is not something to show to other person. [25]Concerning treasures (Matt 6:19-21) (Related pericope: Luke@78) A(6:19a) 6:19 Do not store up for yourselves treasures on earth (6:19) (μὴ θησαυρίζετε ὑμῖν θησαυροὺς) B(6:19b) 6:19 where moth and decay destroy, and thieves break in and steal.(6:19)" (σής καὶ βρῶσις) A'(6:20a) 6:20 store up treasures in heaven (6:20) (θησαυρίζετε δὲ ὑμῖν θησαυροὺς) B'(6:20b) 6:20 where neither moth nor decay destroys, nor thieves break in and steal. (6:20)" (οὔτε σὴς οὔτε βρῶσις) P(6:21) 6:21 For where your treasure is, there also will your heart be. (6:21) A: The place where to store up treasures. B: About the destruction by moth and decay. This structure is also composed of contrast between treasure on earth and treasure in heaven. The latter treasure which cannot be lost is recommended. [26]The sound eye (Matt 6:22-23) (Related pericope: Luke@72) A(6:22a) 6:22 The lamp of the body is the eye (6:22) (λύχνος) B(6:22b) 6:22 your whole body will be filled with light;(6:22) (τὸ σῶμά σου φωτεινὸν) B'(6:23a) 6:23 your whole body will be in darkness (6:23) (τὸ σῶμά σου σκοτεινὸν) A'(6:23b) 6:23 if the light in you is darkness (6:23) (φῶς) A: The lamp and the light. B: Contrast of light and darkness in the whole body. In this structure, the lamp and the light surround contrast of brightness of bodies. The "darkness" is same word with "evil" or "bad" in Greek. [27]Do not warry (Matt 6:24-34) (Related pericope: Luke@77 Luke@95) A(6:24) 6:24 You cannot serve God and mammon.(6:24) (θεῷ δουλεύειν καὶ μαμωνᾶ) B(6:25) 6:25 what you will eat (or drink), or about your body, what you will wear (6:25)" (μὴ μεριμνᾶτε) C(6:26) Birds in the sky (τὰ πετεινὰ τοῦ οὐρανοῦ) D(6:27-28a) 6:27 Can any of you by worrying add a single moment to your life-span? (6:27) C'(6:28b-30) The wild flowers (τὰ κρίνα τοῦ ἀγροῦ) B'(6:31-32) 6:31 'What are we to eat?' or 'What are we to drink?' or 'What are we to wear?' (6:31) (μὴ οὖν μεριμνήσητε) A'(6:33-34) 6:33 seek first the kingdom (of God) and his righteousness (6:33) (ζητεῖτε δὲ πρῶτον τὴν βασιλείαν) A: What is priority issue. B: Do not worry. C: Parable of natural objects. D: People cannot decide one's life-span. The outer correspondence is what is priority issue. The second correspondence teaches not worrying. The third is example of nature objects which don't worry about. The central part explains that worrying about self body is meaningless. Whole structure emphasizes that people should not worry in selecting not wealth but God. [28]Judging others (Matt 7:1-6) (Related pericope: Luke@28 Luke@30) A(7:1-2) 7:1 Stop judging (7:1) (μὲ κρίνετε) B(7:3-4) 7:3 do not perceive the wooden beam in your own eye? (7:3) (ἐν σῷ όφθαλμῷ δοκὸν) B'(7:5) 7:5 remove the wooden beam from your eye first (7:5) (τ ὀφθαλμοῦ τὴν δοκόν ) A'(7:6) 7:6 Do not give what is holy to dogs (7:6) (μὴ δῶτε) A: Prohibition. B: Parable of the wooden beam in one's eye. The outer correspondence is prohibitions about evaluation and values. The former is problem about low evaluation against people. The latter is problem about high evaluation against objects. In both cases, people should realize self imperfection and should not stick to one's evaluation. [29]Ask, search, knock (Matt 7:7-12) (Related pericope: Luke@68) A(7:7-8) 7:7 Ask and it will be given to you (7:7) (αἰτεῖτε καὶ δοθήσεται ὑμῖν) B(7:9-10) 7:9 you would hand his son a stone (7:9) (ὑμῶν ἄνθρωπος) A'(7:11) 7:11 your heavenly Father give good things to those who ask him. (7:11) (δώσει ἀγαθὰ τοῖς αἰτοῦσιν αὑτόν) B'(7:12) 7:12 Do to others (7:12) (ὑμῖν οἱ ἄνθρωποι) A: Person who asks is given. B: Fulfilling the desires of others. The first correspondence is about giving by the Father. The second correspondence is about giving by people. The structure indicates those relationship, and it recommends to give to others. [30]The narrow gate (Matt 7:13-14) (Related pericope: Luke@88) P(7:13a) 7:13 Enter through the narrow gate (7:13) A(7:13b) 7:13 the gate is wide (7:13) (πλατεῖα ἡ πύλη) A'(7:14) 7:14 How narrow the gate (7:14) (στενὴ ἡ πύλη) A: Comparison of the wide and narrow gates. The structure is simple contrast of the wide gate (easy to go) and the narrow gate (difficult to go). The teaching clearly recommends the narrow gate. Because the narrow gate leads to the life. [31]A tree and its fruit (Matt 7:15-20) (Related pericope: Matthew@60 Luke@31) A(7:15-16) 7:16 By their fruits you will know them (7:16) (ἀπο τῶν καρπῶν αὑτῶν ἐπιγνώσεσθε αὐτούς) B(7:17) 7:17 every good tree bears good fruit. (7:17) (δένδρον ἀγαθὸν καρποὺς καλοὺς) B'(7:18) 7:18 A good tree cannot bear bad fruit (7:18) (δένδρον ἀγαθὸν καρποὺς πονηροὺς) A'(7:19-20) 7:20 by their fruits you will know them. (7:20) (ἀπὸ τῶν καρπῶν αὑτῶν ἐπιγνώσεσθε αὐτούς) A: Distinguishing by the fruits. B: The relationships between the trees and the fruits. The outer correspondence is about how to know people by their fruits. The inner correspondence is about relationship between trees and fruits. The structure warns about false prophets and recommends to discern them by their behaviours and results. [32]Concerning self-deception (Matt 7:21-23) (Related pericope: Luke@88) A(7:21a) 7:21 Lord, Lord (7:21)" (κύριε κύριε) B(7:21b) 7:21 the one who does the will of my Father in heaven.(7:21) (ὁ ποιῶν τὸ θέλημα τοῦ πατρός μου) A'(7:22) 7:22 Lord, Lord (7:22)" (κύριε κύριε) B'(7:23) 7:23 evildoers (7:23) (οἱ ἐργαζόμενοι τὴν ἀνομίαν) A: A call for the LORD. B: The comparison of good and bad deeds. The first correspondence is about calling to the LORD. The second correspondence is about contrast between good deeds and bad deeds. The structure is warning about hypocritical faith, and it emphasizes that calling the LORD is irrelevant to enter the kingdom of heaven. [33]Hearers and doers (Matt 7:24-29) (Related pericope: Luke@32) A(7:24) 7:24 acts on them (7:24) (ποι αὐτούς) B(7:25) 7:25 it did not collapse (7:25) (οὐκ ἔπεσεν) A'(7:26) 7:26 does not act on them (7:26) (μὴ ποιῶν αὐτοὺς) B'(7:27) 7:27 it collapsed and was completely ruined (7:27) (ἔπεσεν) P(7:28-29) 7:28 the crowds were astonished at his teaching,(7:28) A: Comparison of the person who acts and the person who doesn't acts. B: Comparison of the house which is not broken and the house which is broken. The parallel structure is contrast the person who acts and the person who doesn't acts. The structure recommends the former case. Moreover, 7:28-29 is conclusion of the Sermon on the Mount. The disposition of this parable emphasizes executing the teachings of the Sermon on the Mount. [34]Jesus cleanses a leper (Matt 8:1-4) (Related pericope: Mark@8 Luke@18) A(8:1-2) 8:2 Lord, if you wish, you can make me clean. (8:2)" (καθαρίσαι) B(8:3a) Words of Jesus A'(8:3b) 8:3 His leprosy was cleansed (8:3) (ἐκαθαρίσθη) B'(8:4) Words of Jesus A: The disease and healing. B: Words of Jesus. In this pericope, another possible structure is chiasm. If Jesus descending with crowd is compared with Moses descending mount Sinai with Israelites people, 8:1 and 8:4 may correspond. In that case, 8:3 and 8:4 have common theme of curing severe sickness. [35]Jesus heals a centurion's servant (Matt 8:5-13) (Related pericope: Luke@33 John@14) A(8:5-6) 8:6 my servant is lying at home paralyzed (8:6) (ὁ παῖς) B(8:7) 8:7 I will come and cure him (8:7) (ἐλθν) C(8:8-9) 8:8 I am not worthy to have you enter under my roof (8:8) C'(8:10-12) 8:11 many will come from the east and the west, and will recline with Abraham, Isaac, and Jacob at the banquet in the kingdom of heaven,(8:11) B'(8:13a) 8:13 You may go; as you have believed, let it be done for you (8:13)" (ὕπαγε) A'(8:13b) 8:13 servant was healed. (8:13) (ὁ παῖς) A: Disease of the servant. B: Words of Jesus about healing. C: The salvation of Pagan. The outer correspondence is about disease and healing. The second correspondence is about words of Jesus related to healing. The third correspondence is about who can enter the kingdom of heaven. The central correspondence indicates foreign person is invited to the kingdom of heaven in spite of Israelites custom avoiding foreign person. Moreover, foreign person was praised because he believed without seeing. [36]Jesus heals many at Peter's house (Matt 8:14-17) (Related pericope: Mark@7 Luke@16 Isaiah@70) A(8:14) 8:14 Jesus entered the house of Peter (8:14) B(8:15) 8:15 He touched her hand, the fever left her (8:15) A'(8:16a) 8:16 they brought him many who were possessed by demons (8:16) B'(8:16b) 8:16 he drove out the spirits by a word and cured all the sick,(8:16) P(8:17) Prophecy of Isaiah A: Jesus meets patients. B: Healing. This parallel structure is composed of two healing story. The former is for one acquaintance, and the latter is for many people. This structure may signify spreading the kingdom of God. Moreover, conclusion verse indicates also fulfillment of Old Testament. 8:17 includes citation of Isaiah 53:4. [37]Would-be followers of Jesus (Matt 8:18-22) (Related pericope: Luke@60) P(8:18) 8:18 he gave orders to cross to the other side.(8:18) A(8:19) Words of the scribes (γραμματεὺς) B(8:20) Words of Jesus (Ιησοῦς) A'(8:21) Words of disciples (μαθητν) B'(8:22) Words of Jesus (Ιησοῦς) A: Question to Jesus. B: The reply of Jesus. This parallel structure is composed of two vocation story. The former is about a scribe. The latter is about a disciple. The scribe was explained about difficulty of being disciple of Jesus. The disciple was explained about importance of the kingdom of God. This contrast could be interpreted that the former is refusal and the latter is invitation. Cynicism in 8:22 (allow the dead to bury their own dead) may reinforce that interpretation. [38]Jesus stills the storm (Matt 8:23-27) (Related pericope: Mark@20 Luke@45) A(8:23-24) 8:24 a violent storm came up (8:24) (σεισμὸς μέγας) B(8:25) 8:25 Lord, save us! (8:25)" (κύριε) A'(8:26) 8:26 there was great calm (8:26) (γαλήμη μεγάλη) B'(8:27) 8:27 What sort of man is this? (8:27) (ποταπός ἐστιν οῦτος ) A: The storm and the calm. B: A reaction of the people against Jesus. In this structure, contrast of storm and calm is arranged with fear of disciples and surprise of people. The miracle changed mind of people and lead to the question who Jesus is. This question continues in next pericope. [39]Jesus heals the Gadarene demoniacs (Matt 8:28-34) (Related pericope: Mark@21 Luke@46) A(8:28) 8:28 two demoniacs met him (8:28) B(8:29) 8:29 What have you to do with us, Son of God? (8:29) C(8:30) 8:30 a herd of many swine was feeding. (8:30) (βοσκομένη) D(8:31) 8:31 send us into the herd of swine (8:31) (ἀγέλην τῶν χοίρων) E(8:32a) 8:32 Go then (8:32) D'(8:32b) 8:32 They came out and entered the swine (8:32) (ἀπῆλθον εἰς τοὺς χοίρους) C'(8:32c) 8:32 the whole herd rushed down the steep bank into the sea (8:32) (ἀπεθανον) B'(8:33) 8:33 The swineherds ran away (8:33) A'(8:34) 8:34 the whole town came out to meet Jesus (8:34) A: To meet Jesus. B: Fear against Jesus. C: Behavior of the swine. D: The evil spirits enter into the swine. E: The words of Jesus. The first and the second correspondence indicate that people come to Jesus but they fear him. The Third and the fourth are about the miracle of demons and swine. The central part is simple one word utterance of Jesus which caused the miracle. Therefore, this structure emphasizes the greatness of Jesus and people's fear. This structure explains demons confession about the identity of Jesus. [40]Jesus heals a paralytic (Matt 9:1-8) (Related pericope: Mark@9 Luke@19) P(9:1) 9:1 came into his own town (9:1) A(9:2) 9:2 Courage, child, your sins are forgiven. (9:2)" (θάρσει τέκνον ἀφίενταί σου) B(9:3) 9:3 This man is blaspheming (9:3) (βλασφημεῖ) A'(9:4-7) 9:6 Rise, pick up your stretcher, and go home. (9:6)" (ἐγερθεὶς ἆρόν σου) B'(9:8) 9:8 glorified God (9:8) (ἐδοξασαν τὸν θεὸν) A: Words of Jesus towards the patient. B: Comparison of the blaspheming and glorification. The parallel structure is contrast between the scribe and the people. Though the scribe thought that Jesus is blaspheming, the people praised God because of Jesus's healing. The latter part also emphasizes about relationship between forgiveness of sins and the authority of Jesus. [41]The call of Matthew (Matt 9:9-13) (Related pericope: Mark@10 Luke@20 Hosea@6) A(9:9) 9:9 Follow me. (9:9) (ἀκολούθει μοι) B(9:10) 9:10 many tax collectors and sinners came and sat with Jesus and his disciples.(9:10) (τελῶναι καὶ ἁμαρτωλοὶ) B'(9:11) 9:11 Why does your teacher eat with tax collectors and sinners? (9:11) (τελωνῶν καὶ ἁμαρτωλῶν) A'(9:12-13) 9:13 I did not come to call the righteous but sinners. (9:13) (ἦλθον καλέσαι) A: Invitation of Jesus. B: Jesus is with the tax collectors and sinners. The outer correspondence is invitation of Jesus for sinner. The inner correspondence is the feast with tax collector and sinner. In that time, tax collectors had worked for Roman empire which had colonized the land of Israel. Tax collectors had generally deceived other people and had become rich. Moreover, in Old testament, rich people is sometimes described as same as sinner. This structure emphasizes such a sinner is invited by Jesus. 9:13 includes citation of Hosea 6:6. [42]The question about fasting (Matt 9:14-17) (Related pericope: Mark@11 Luke@21) A1(9:14) The disciples of Jesus, the disciples of John and Pharisees B1(9:15) 9:15 the bridegroom is taken away from them (9:15) A2(9:16a) a piece of unshrunken cloth and an old cloak B2(9:16b) 9:16 the tear gets worse (9:16) A3(9:17a) New wine and old wineskins B3(9:17b) 9:17 the skins are ruined (9:17) A: New things and old things. B: Being lost. This structure includes parallel three topics. One is about bridegroom and the others are about parables related to new and old objects. The first parable doesn't include new and old contrast, but the contrast of the disciples of Jesus, the disciples of John and Pharisees would correspond to the others. Those three parables share description about lost one. This structure may indicate that one of causes of the Passion is discord between new and old thought. [43]A girl restored to life and a woman healed (Matt 9:18-26) (Related pericope: Mark@22 Luke@47 Luke@48) A(9:18-19) 9:19 My daughter has just died (9:18) (ἡ θυγάτερ μου ἄρτι ἐπελεύτησεν) B(9:20-21) 9:21 If only I can touch his cloak, I shall be cured. (9:21) C(9:22) 9:22 from that hour the woman was cured (9:22) (ἐσώδη ἡ ρυνη) A'(9:23-24a) 9:24 The girl is not dead but sleeping (9:24) (οὑ γὰρ ἀπέθανεν τὸ κοράσιον) B'(9:24b) 9:24 they ridiculed him.(9:24) C'(9:25-26) 9:25 the little girl arose. (9:25) (ἠγέρθη τὸ κοράσιον) A: About the death of the girl. B: Comparison of people's belief and unbelief. C: Miracles of healing. This structure is composed of two parallel healing stories. The first correspondence is about contrast related to understanding of the daughter's death. The second correspondence is also contrast between faith of the woman and unbelief of people. The last correspondence is about healing. This structure emphasizes the salvation through faith. [44]Jesus heals two blind men (Matt 9:27-31) A(9:27) 9:27 two blind men followed (him), crying out (9:27)" (κράζοντες) B(9:28a) 9:28 Do you believe that I can do this? (9:28) (πιστεύετε) C(9:28b) 9:28 Yes, Lord (9:28) B'(9:29) 9:29 Let it be done for you according to your faith. (9:29) (πίστιν) A'(9:30-31) 9:31 they went out and spread word of him through all that land. (9:31) (διεφήμισαν) A: Words of tow people. B: About belief of two person. C: The confession. The outer correspondence is about words of two person. The second correspondence is about words of Jesus related to their faith. The central part is the confession of them. This structure also emphasizes the salvation through faith. [45]Jesus heals one who was mute (Matt 9:32-34) A(9:32-33a) 9:33 the demon was driven out (9:33) (ἐκβληθέντος τοῦ δαιμονίου) B(9:33b) 9:33 Nothing like this has ever been seen in Israel. (9:33) A'(9:34) 9:34 He drives out demons by the prince of demons.(9:34) (ἐκβάλλει τὰ δαιμόνια) A: Expelling the demons. B: Surprised people. The outer correspondence is about driving demon out. The central part is surprise of people. In this structure also includes contrast between Pharisees and other people. In this pericope, Pharisees publicly despised Jesus at first time. [46]The harvest is great, the laborers few (Matt 9:35-38) A(9:35) 9:35 Jesus went around to all the towns and villages (9:35) (τὰς πόλεις πάσας) B(9:36) 9:36 his heart was moved with pity for them (9:36) A'(9:37-38) 9:37 The harvest is abundant but the laborers are few (9:37) (θερισμὸς πολύς) A: About abundant harvest of the mission. B: Pity for them. The outer correspondence is about abundant harvest of the mission. The central part is about pity. The word "pity" (ἐσπλαγξηνίσθη) means bowels originally. This word signifies very deep compassion. [47]The twelve apostles (Matt 10:1-4) (Related pericope: Mark@15 Mark@24 Luke@25 Luke@49) List of the twelve [48]The mission of the twelve (Matt 10:5-15) (Related pericope: Mark@24 Luke@49) A(10:5) 10:5 Do not go into pagan territory (10:5) (Σαμαριτῶν) B(10:6) 10:6 the lost sheep of the house of Israel (10:6) (οἴκου) C(10:7) 10:7 The kingdom of heaven is at hand (10:7) D(10:8) Work of disciples E(10:9-10) 10:10 The laborer deserves his keep. (10:10) D'(10:11) Lodging at houses C'(10:12) Greeting B'(10:13-14) 10:13 If the house is worthy (10:13) (οἰκία) A'(10:15) 10:15 it will be more tolerable for the land of Sodom and Gomorrah (10:15) (Σοδόμων καὶ Γομόρρων) A: Pagan towns. B: House. C: Greeting. D: Works and rewards. E: Teachings about disciples' belongings. The first and second correspondences are about who is worthy to receive Gospel. The third and fourth correspondences are about works of disciples at the mission. The central part is teachings about disciples' belongings and their rewards. The whole structure teaches about the way of mission. The focus is placed on the way of life of disciples. [49]Coming persecutions (Matt 10:16-25) (Related pericope: Mark@61 Luke@75 Luke@119) A(10:16-17) 10:17 they will hand you over to courts (10:17) (παραδώσουσιν) B(10:18-20) 10:18 as a witness before them and the pagans. (10:18) (τοῖς ἔθνεσιν) C(10:21) The father and his child (πατὴρ τέκνον) A'(10:22-23a) 10:22 You will be hated by all (10:22) (μισούμενοι) B'(10:23b) 10:23 you will not finish the towns of Israel (10:23) (Ισραὴλ) C'(10:24-25) The master and his slave (μαθητὴς ὑπὲρ τὸν διδάσκαλον) A: Antipathy of people. B: Ministry for foreigners and Israel people. C: Hierarchical relationship. The parallel structure is contrast of difficulties and salvation at ministry of disciples. The former explains about difficulties in religious mission. The latter explains salvation for enduring disciples. Moreover, the former describes about the Father, and the latter describes about coming of son of man. [50]Whom to fear (Matt 10:26-33) (Related pericope: Luke@74 Luke@75) A(10:26-27) 10:27 speak in the light (10:27) (εἴπατε) B(10:28) 10:28 do not be afraid (10:28) (μὴ φοβεῖσθε) C(10:29) 10:29 Yet not one of them falls to the ground without your Father's knowledge. (10:29) (δύο στρουθία) C'(10:30) 10:30 Even all the hairs of your head are counted. (10:30) (αἱ τρίχες) B'(10:31) 10:31 do not be afraid (10:31) (μὴ οὗν φοβεῖσθε) A'(10:32-33) 10:32 Everyone who acknowledges me before others (10:32) (ὁμολπγήσει) A: Speaking openly. B: Do not be afraid. C: Even the only one. The outer correspondence is about speaking openly. The second correspondence is exhortation not to fear. The central correspondence is about the Father who knows even very minute objects. The structure emphasizes not to fear people, but to fear the Father. Therefore, this structure also recommends speaking openly the teaching of Jesus. [51]Not peace, but a sword (Matt 10:34-39) (Related pericope: Luke@81 Luke@92 Micah@11) A(10:34) A peace and a sword (εἰρήνην, μάχαιραν) B(10:35-36) 10:35 to set a man 'against his father, a daughter against her mother (10:35)" (πατρὰς, μητρὰς) B'(10:37) 10:37 Whoever loves father or mother more than me (10:37) (πατέρα, μητέρα) A'(10:38-39) Finding and losing (εὑρὼν, ἀπολέσας) A: Juxtaposition of opposite things. B: The mother and the father. This structure includes several confrontation, such as peace and sword, man and his father. The emphasis would be placed on the last confrontation about losing life and finding life. The readers are demanded to select one from two opposite objects. 10:35-36 includes citation of Micah 7:6. [52]Rewards (Matt 10:40-11:1) (Related pericope: Mark@42) A(10:40) 10:40 Whoever receives you(10:40) B(10:41a) A prophet's reward (μισθὸν προφήτου) B'(10:41b) A righteous man's reward (μισθὸν δικαίου) A'(10:42) 10:42 because he is a disciple (10:42) P(11:1) 11:1 When Jesus finished giving these commands to his twelve disciples (11:1) A: Accept of Jesus's disciple. B: The same rewards. The outer correspondence is about acceptance of Jesus's disciples. The inner correspondence is about rewards for the people who accepted the disciples. Therefore, the structure recommends to accept the disciples. [53]Messengers from John the Baptist (Matt 11:2-19) (Related pericope: Luke@35 Luke@36 Luke@37) A(11:2-3) 11:3 Are you the one who is to come? (11:3) (ὁ ἐρχόμενος) B(11:4-6) 11:5 the deaf hear (11:5) (ἀκούουσιν) C(11:7-10) 11:10 I am sending my messenger ahead of you (11:10) (τὸν ἀγγελόν μου) D(11:11) 11:11 yet the least in the kingdom of heaven is greater than he. (11:11) C'(11:12-14) 11:14 he is Elijah, the one who is to come.(11:14)" (ὁ μέλλων ἔρχεσθαι) B'(11:15-17) 11:15 Whoever has ears ought to hear (11:15) (ἀκουέτω) A'(11:18-19) 11:19 The Son of Man came (11:19) (ἤςθεν ὁ υἱὸς τοῦ ἀνθρώπου) A: The person who is to come. B: To hear. C: The person who was sent. D: The greatness of the heaven. The outer correspondence is about coming of son of man. The second correspondence is about the ear to hear. The third correspondence is about the messenger. The central part is about greatness. This structure indicates the role of John the Baptist and also emphasizes to understand greatness of the son of man indirectly. [54]Woes to Unrepentant cities (Matt 11:20-24) (Related pericope: Luke@62) P(11:20) 11:20 Then he began to reproach the towns (11:20) A(11:21) Chorazin and Bethsaida (Χοραζίν) B(11:22) 11:22 it will be more tolerable for Tyre and Sidon (11:22) (ἡμέρᾳ κρίσεως) A'(11:23) Capernaum (Καφαρναούμ) B'(11:24) 11:24 it will be more tolerable for the land of Sodom (11:24) (ἡμέρᾳ κρίσεως) A: Call to the towns. B: The day of judgement. This parallel structure is about scolding against the towns which don't repent. The repetition emphasizes the day of judgment. [55]Jesus thanks his father (Matt 11:25-30) (Related pericope: Luke@64) A(11:25-26) The childlike (νηπίος) B(11:27) 11:27 the Son wishes to reveal (11:27) (ὁ υἱὸς ἀποκαλύψαι) A'(11:28) All you who labor and are burdened (οἰ κοπιῶντες καὶ πεφορτισμένοι) B'(11:29-30) 11:29 learn from me (11:29) (μάθετε ἀ ἐμοῦ) A: The weak. B: Learning from Jesus. The first correspondence is about socially vulnerable people. The second correspondence is about learning from Jesus. This structure indicates socially vulnerable people are invited to learn from Jesus. [56]Plucking grain on the Sabbath (Matt 12:1-8) (Related pericope: Mark@12 Luke@23 Hosea@6) A(12:1) 12:1 Jesus was going through a field of grain on the sabbath (12:1) (σοῦς, σάββασιν) B(12:2) 12:2 your disciples are doing what is unlawful to do on the sabbath (12:2) (ποιοῦσιν ὃ οὐκ ἔξεστιν ποιεῖν ἐν σαββάτῳ) C(12:3-4) 12:4 only the priests could lawfully eat (12:4) (τοῖς ἱερεῦσιν) C'(12:5-6) 12:5 the priests violate the sabbath and are innocent (12:5) (οἱ ἱερεῖς) B'(12:7) 12:7 you would not have condemned these innocent men.(12:7) (κατεδικάσατε τοὺς ἀναιτίους) A'(12:8) 12:8 For the Son of Man is Lord of the sabbath.(12:8) (κύριος, σαββάτου) A: The sabbath and the LORD. B: Guilty of a sin. C: Exceptions provisions of the priest. The first correspondence is about the sabbath and Jesus. The second correspondence is about discussion related to sin. The central correspondence is about exception for the priest at the temple. The latter half is composed of objection against the Pharisees. This structure indicates the innocence of the disciples and also emphasizes the metaphor which allegorizes Jesus as the temple. 12:7 includes citation of Hosea 6:6. [57]The man with a withered hand (Matt 12:9-14) (Related pericope: Mark@13 Luke@24) A(12:9) 12:9 Moving on from there (12:9) (μεταβὰς) B(12:10a) 12:10a withered hand (12:10) (χεῖρα ἔχων ξηράν) C(12:10b) Question of the people D(12:11) 12:11on the sabbath will not take hold of it and lift it out?(12:11) C'(12:12) Answer of Jesus B'(12:13) 12:13 it was restored as sound as the other. (12:13) (ἀπεκατεσθη ὑγιὴς) A'(12:14) 12:14 the Pharisees went out (12:14) (ἐξελθόντες) A: Leaving. B: The disease and healing. C: Question answer about good deeds at sabbath. D: Salvation for fallen sheep. This structure is composed of three contrasts. The outer contrast is about leaving person (Jesus and the Pharisees). The second contrast is sick and healing. The third contrast is question and answer about guiltiness of healing on sabbath. The central part is about pity for fallen sheep. This structure would indicate the contrast between lawfulness and pity and also it emphasizes importance of pity. Moreover, this is first pericope about murder plan of the Pharisees. [58]God's chosen servant (Matt 12:15-21) (Related pericope: Isaiah@58) A(12:15-16) 12:16 he warned them not to make him known. (12:16) (μὴ φανερὸν) B(12:17) 12:17 This was to fulfill what had been spoken through Isaiah the prophet: (12:17) A'(12:18-21) 12:19 He will not contend or cry out (12:19) (οὐδὲ κραυγάσει) A: The silence. B: The fulfillment of the prophecy. The correspondence is about silence or inconspicuous. The center part is about fulfillment of the prophecy (Isaiah 42:1-4). This structure also emphasizes that Jesus is promised messiah in Old Testament. [59]Jesus and Beelzebul (Matt 12:22-32) (Related pericope: Mark@16 Luke@69 Luke@75) A(12:22-23) The Son of David (ὁ υἱὸς Δαίδ) B(12:24) 12:24 This man drives out demons only by the power of Beelzebul (12:24) (φαρισαῖοι ἀκούσαντες εἶπον) C(12:25-26) 12:26 if Satan drives out Satan, he is divided against himself (12:26)" (ὁ σατανᾶς) D(12:27) 12:27 if I drive out demons by Beelzebul (12:27) (ἐκβάλλω τὰ δαιμόνια) D'(12:28) 12:28 if it is by the Spirit of God that I drive out demons (12:28) (ἐκβάλλω τὰ δαιμόνια) C'(12:29-30) 12:29 How can anyone enter a strong man's house and steal his property, unless he first ties up the strong man? (12:29)" (τὸν ἰσχυρόν) B'(12:31) 12:31 blasphemy against the Spirit (12:31) (τοῦ πνεύματος βλασφημία) A'(12:32) The Son of Man (τοῦ υἱοῦ τοῦ ἀνθρώπου) A: The son of David and the Son of Man. B: Words of blasphemy. C: Strong subjects. D: The power to expel the demon. The outer correspondence is about son of man. The second correspondence is about blasphemy. The third correspondence is about domestic conflict and influential person. The forth correspondence is question answer about what is the power to expel demons. The former half includes erroneous insists, and the latter half includes objections against former insists. This structure emphasizes the power of Spirit of God. [60]A tree and its fruit (Matt 12:33-37) (Related pericope: Matthew@31 Luke@31) A(12:33) Good tree and rotten tree (καλὸν, σαπρὸν) B(12:34) 12:34 For from the fullness of the heart the mouth speaks.(12:34) (τὸ στόμα λαλεῖ) A'(12:35) Good person and evil person (ἀγαθὸς, πονηρὸς) B'(12:36-37) 12:37 By your words you will be acquitted (12:37) (λόγον) A: Good and bad objects. B: Words. The first correspondence is contrast of good and evil. The second correspondence is about that spoken words reflect mind of people. This structure indicates justification of judgement of good and evil based on spoken words. [61]About a Demand for a Sign (Matt 12:38-45) (Related pericope: Mark@33 Luke@69 Luke@71 Jonah@3) A(12:38-40) 12:39 An evil and unfaithful generation (12:39) (γενεὰ πονηρὰ καὶ μοιχαλὶς) B(12:41) The men of Nineveh (ἀναστήσονται ἐν εῇ κρίσει) B'(12:42) The queen of the south (ἐγερθήσεται ἐν τῇ κρίσει) A'(12:43-45) 12:45 this evil generation (12:45) (τῇ γενεᾷ ταύτῃ τῇ πονηρα) A: The evil generation. B: The people at the judgement. The outer correspondence is about evil generations. The inner correspondence is about the people who listen to the words. The outer and inner correspondences are contrast. Moreover, the inner correspondence also emphasizes "there is something greater". 12:40 includes citation of Jonah 2:1. [62]The true kindred of Jesus (Matt 12:46-50) (Related pericope: Mark@17 Luke@44) A(12:46-47) 12:46 his mother and his brothers appeared outside (12:46) (ἱδοὺ ἡ μήτηρ μου καὶ οἱ ἀδελφοί) B(12:48) 12:48 Who is my mother? Who are my brothers? (12:48) (τίς ἐστιν ἡ μήτηρ) A'(12:49) 12:49 Here are my mother and my brothers. (12:49) (ἱδοὺ ἡ μήτηρ μου καὶ οἱ ἀδελφοί) B'(12:50) 12:50 whoever does the will of my heavenly Father is my brother, and sister, and mother. (12:50)" (μήτηρ ἐστίν) A: Where is the mother and brothers. B: Who is the mother and brothers. The repetition is contrast about who is the family of Jesus. The former is about blood relationship. The latter is about spiritual relationship. The focus is placed at the latter part. [63]The parable of the sower (Matt 13:1-9) (Related pericope: Mark@18 Luke@40) A(13:1-3) 13:3 he spoke to them at length in parables (13:3) (παραβολαῖς λέγων) B1(13:4) On the path (ἔπεσεν) B2(13:5-6) On rocky ground (ἔπεσεν) B3(13:7) Among thorns (ἔπεσεν) B4(13:8) On rich soil (ἔπεσεν) A'(13:9) 13:9 Whoever has ears ought to hear. (13:9) (ὁ ἐ.χων ὦτα ἀκουέτω) A: Words of Jesus and to hear that. B: The place where the seeds are sowed. The structure includes four metaphors about a sower. The four metaphors are arranged that the latter become gradually better. The last metaphor (on rich soil) is desirable case. [64]The parable of the sower explained (Matt 13:10-23) (Related pericope: Mark@18 Luke@41 Luke@42 Luke@64 Isaiah@9) A(13:10-13) 13:11 knowledge of the mysteries of the kingdom of heaven (13:11) B(13:14-15) 13:14 Isaiah's prophecy (13:14) (ἡ προφητεία) C(13:16) 13:16 blessed are your eyes, because they see(13:16)" (ὀφθαλμοὶ, ὦτα) B'(13:17) 13:17 many prophets and righteous people (13:17) (πολλοὶ προφῆται) A'(13:18-23) Explanation of the parable A: To know the secret. B: Prophets. C: The blessed. The outer correspondence is about the meaning of the parable. The second correspondence is about prophecy. The central part is about blessed person who sees the kingdom of God. The second correspondence and the central part are contrast. The reason of blessedness is explained at the outer correspondence. 13:10-14 include citation of Isaiah 6:9. [65]The parable of the kingdom of heaven 1 (Matt 13:24-35) (Related pericope: Mark@19 Luke@87 Psalms@73) A1(13:24-30) Parable of the weeds among the wheat A2(13:31-32) Parable of the mustard seed A3(13:33) Parable of the yeast P(13:34-35) 13:34 Jesus spoke to the crowds in parables (13:34) A: Parables of the heaven. The structure is parrallel of three parables about the kingdom of heaven. Those parables all start with same phrase (ἄλλην παραβολὴν). The conclusion phrases include citation of Psalms 78:2. [66]The parable of the kingdom of heaven 2 (Matt 13:36-50) A(13:36-43) 13:42 They will throw them into the fiery furnace (13:42) (βακοῦσιν αὐτοὺς εἰς τὴν κάμινον τοῦ πυρός) B(13:44) 13:44 sells all that he has and buys that field.(13:44) (πωλεῖ πάντα ὅσα ἔχει καὶ ἀγοράζει) B'(13:45-46) 13:46 sells all that he has and buys it. (13:46) (πέπρακεν πάντα ὅσα εἶχεν καὶ ἠγόρασεν) A'(13:47-50) 13:50 throw them into the fiery furnace (13:50) (βακοῦσιν αὐτοὺς εἰς τὴν κάμινον τοῦ πυρός) A: The fiery furnace. B: Selling everything and buying. The structure includes three parables and one explanation of a parable. The outer correspondence is about parables of separation at the end of the age. The inner correspondence is about parables of value of the kingdom of heaven. [67]Treasures new and old (Matt 13:51-52) A(13:51a) Words of Jesus B(13:51b) Words of disciples A'(13:52) Words of Jesus A: Words of Jesus. B: Words of disciples. The structure is composed of three speeches. The outer speeches of Jesus surround the inner speech of disciples. [68]The rejection of Jesus at Nazareth (Matt 13:53-58) (Related pericope: Mark@23 Luke@15) A(13:53-54a) 13:54 He came to his native place (13:54) (τὴν πατρίδα) B(13:54b) 13:54 Where did this man get such wisdom and mighty deeds?(13:54) (τόθεν τούτῳ ἡ σοφία αὕτη καὶ αἱ δυνάμεις) C(13:55-56a) 13:55 Is he not the carpenter's son? (13:55) B'(13:56b-57a) 13:56 Where did this man get all this? (13:56) (πόθεν οὖν τούτῳ ταῦτα πάντα) A'(13:57b-58) 13:57 A prophet is not without honor except in his native place (13:57) (τῇ πατρίδι) A: The native place. B: Question of people towards Jesus. C: People's lack of understandings about Jesus. The outer correspondence is about the native place of Jesus. The second correspondence is about the people's questions how can Jesus do miracles. The central part is about blood relationship of Jesus. The people in the hometown couldn't understand Jesus because they couldn't change existing impression about Jesus. [69]The death of John the Baptist (Matt 14:1-12) (Related pericope: Mark@25 Luke@50) A(14:1-2) 14:2 He has been raised from the dead; (14:2) (τῶν εκρῶν) B(14:3) 14:3 Now Herod had arrested John, bound (him), and put him in prison (14:3)" (φυλακῆ) C(14:4-5) 14:5 he wanted to kill him (14:5) D(14:6-7) 14:7 so much that he swore to give her whatever she might ask for. (14:7) C'(14:8) 14:8 Give me here on a platter the head of John the Baptist. (14:8) B'(14:9-11) 14:10 he had John beheaded in the prison. (14:10) (φυλακῆ) A'(14:12) 14:12 took away the corpse and buried him (14:12) (τὸ πτῶμα) A: The dead. B: John is put in prison. C: Murderous intent against John. D: The oath of Herod. The outer correspondence is about death of John the Baptist. The second correspondence is about John the Baptist in prison. The third correspondence is about intent to kill John the Baptist. The central part is about the promise of Herod. This structure may emphasize the responsibility of Herod about death of John the Baptist. [70]Feeding the five thousand (Matt 14:13-21) (Related pericope: Matthew@76 Mark@26 Luke@51 John@18) A(14:13-14) 14:14 his heart was moved with pity for them (14:14) (ἐθεράπευσεν) B(14:15) 14:15 the disciples approached him and said (14:15) (μαθηταὶ) C(14:16) Words of Jesus (ὁ δὲ εἶπεν) D(14:17) 14:17 Five loaves and two fish are all we have here (14:17) C'(14:18) Words of Jesus (ὁ δὲ εἶπεν) B'(14:19) 14:19 gave them to the disciples, who in turn gave them to the crowds.(14:19)" (μαθηταῖς) A'(14:20-21) 14:20 They all ate and were satisfied (14:20) (ἐχορτάσθησαν) A: Salvation of the people. B: Bahaviors of the disciples. C: Words of Jesus. D: Five loaves and two fish. The outer correspondence is about salvation for the people caused by pity of Jesus. The second and third correspondence is about interaction between Jesus and his disciples. The central part is about five loaves and two fish. The structure emphasizes salvation caused by very slight things. Moreover, it may suggest that salvation happens through hands of disciples. [71]Jesus walks on the water (Matt 14:22-33) (Related pericope: Mark@27 John@19) A(14:22-26) 14:26 It is a ghost (14:26) (φαντασμά) B(14:27) 14:27 Take courage, it is I; do not be afraid. (14:27)" (μὴ φοβεῖθε) C(14:28) Words of Peter (κύριε) D(14:29) Words of Jesus C'(14:30) Words of Peter (κύριε) B'(14:31) 14:31 O you of little faith, why did you doubt? (14:31)" (τί ἐδίστασας) A'(14:32-33) 14:33 Truly, you are the Son of God. (14:33)" (θεοῦ υἱὸς) A: Who is Jesus. B: Jesus's words towards his disciples. C: Words of Peter. D: Invitation of Jesus. The outer correspondence is about the identity of Jesus. The second correspondence is about Jesus's speech related to faith. The third correspondence is about words of Peter. The central part is about invitation from Jesus. This structure may indicate that the disciple become to believe by invitation of Jesus. [72]Jesus heals the sick in Gennesaret (Matt 14:34-36) (Related pericope: Mark@28) A(14:34) 14:34 they came (14:34) (ἦςθον) B(14:35a) 14:35 they sent word to all the surrounding country (14:35) (ἀπέστειλαν) A'(14:35b) 14:35 People brought to him (14:35) (προσήνεγκαν) B'(14:36) 14:36 those who touched it were saved (14:36) (διεσώθησαν) A: Arrival of Jesus and people. B: Proclamation and salvation. The first correspondence is about arrival. The second correspondence is about proclamation and salvation. [73]The tradition of the elders (Matt 15:1-20) (Related pericope: Mark@29 Deuteronomy@14 Isaiah@42) A(15:1-2) 15:2 They do not wash (their) hands when they eat a meal. (15:2) (νίπτονται τὰς χεῖρας) B(15:3-9) 15:8 their hearts are far from me;(15:8) (δὲκαρδία αὑτῶν πόρρω) C(15:10-11) 15:11 what comes out of the mouth is what defiles one (15:11) B'(15:12-14) 15:14 they are blind guides (15:14) (τυφλοί) A'(15:15-20) 15:20 to eat with unwashed hands does not defile. (15:20) (ἀνίπτοις χερσὶν) A: Problem about eating. B: Hypocrisy of Pharisees. C: What comes out of the mouth is what defiles one. The first correspondence is about problem of uncleanness and meal. The second correspondence is about hypocrisy of Pharisees. The central part is about what defiles people. This structure also indicates that the hypocritic teachings of Pharisees defile people. 15:4 includes Exodus 20:12, 21:17 and Deuteronomy 5:16. 15:8 includes Isaiah 29:13. [74]The Canaanite woman's faith (Matt 15:21-28) (Related pericope: Mark@30) A(15:21-22) 15:22 My daughter is tormented by a demon. (15:22) (ἡ θυγάτηρ μου) B(15:23) 15:23 she keeps calling out after us. (15:23) (κράζει) C(15:24) Refusal of Jesus (ἀποκριθεὶς εἶπεν) D(15:25) 15:25 Lord, help me. (15:25) C'(15:26) Refusal of Jesus (ἀποκριθεὶς εἶπεν) B'(15:27) The words of the mother (εἶπεν) A'(15:28) 15:28 her daughter was healed (15:28) (ἡ θυγάτηρ αὐτῆς) A: The daughter's suffering and healing. B: Words of the mother. C: Refusal by Jesus. D: The wish of the mother. The first correspondence is about the daughters suffering and salvation. Moreover, it describes about confession of faith by the mother and justification by Jesus. The second and third correspondences are about the mother's wish and refusal. The central part is about the wish for salvation by the mother. This mother's phrase is often used in Psalms (Greek Old Testament, Septuagint). This structure can be interpreted also as three times repetition of dialogue between Jesus and the mother. [75]Jesus cures many people (Matt 15:29-31) A(15:29) Jesus sat down at the mountain B(15:30a) 15:30 the lame, the blind, the deformed, the mute (15:30)" (χωλούς, τυφλούς, κυλλούς, κωφούς) A'(15:30b) 15:30 he cured them. B'(15:31) 15:31the mute speaking, the deformed made whole, the lame walking, and the blind able to see (15:31)" (χωλούς, τυφλούς, κυλλούς, κωφούς) A: Acts of Jesus. B: Correspondence of disease and healing. The first correspondence is about behaviors of Jesus. The second correspondence is about diseases and healing of them. [76]Feeding the four thousand (Matt 15:32-39) (Related pericope: Matthew@70 Mark@32) A(15:32) 15:32 they have nothing to eat (15:32) (τί φάγωσιν) B(15:33) 15:33 The disciples said to him (15:33) (οἱ μαθηταί) C(15:34a) 15:34 Jesus said to them (15:34) (λέγει) D(15:34b) 15:34 "Seven," they replied, "and a few fish." (15:34) C'(15:35) 15:35 He ordered the crowd to sit down on the ground. (15:35) (παραγγείλας) B'(15:36) 15:36 the disciples, who in turn gave them to the crowds.(15:36)" (τοῖς μαθηταῖς) A'(15:37-39) 15:37 They all ate and were satisfied (15:37) (ἔφαγον) A: Hunger and Satisfaction. B: Behaviors of the disciples. C: Behaviors of Jesus. D: Seven breads and two fishes. The outer correspondence is about hunger and satisfaction. The second and third correspondence is about interaction between Jesus and his disciples. The central part is about seven loaves and few fish. The structure emphasizes salvation caused by very slight things. Moreover, it may suggest that salvation happens through hands of disciples. [77]The demand for a sign (Matt 16:1-4) (Related pericope: Mark@33 Luke@82) A(16:1) 16:1 asked him to show them a sign from heaven.(16:1) (σημεῖον) B(16:2-3a) 16:2 In the evening you say, 'Tomorrow will be fair, for the sky is red';(16:2)" (ὁ οὐρανός) B'(16:3b) 16:3 You know how to judge the appearance of the sky (16:3) (ὁ οὐρανός) A'(16:4) 16:4 An evil and unfaithful generation seeks a sign (16:4) (σημεῖον) A: Signs. B: To judge the appearance of the sky. The outer correspondence is about signs. The second correspondence is about judging the appearance of the sky. The latter half is criticism against behaviors of the Pharisees described in the former part. The heaven and the sky is same word in Greek (οὐρανός). [78]Beware of the leaven of Pharisees and Sadducees (Matt 16:5-12) (Related pericope: Mark@33) A(16:5) 16:5 the disciples had forgotten to bring bread (16:5) (ἐπελάθοντο) B(16:6) 16:6 beware of the leaven of the Pharisees and Sadducees. (16:6) (τῆς ζύμης τῶν φαρισαίων καὶ Ζδδουκαίων) C(16:7) 16:7 It is because we have brought no bread. (16:7) (διελοφίζοντο) C'(16:8-10) 16:8 why do you conclude among yourselves that it is because you have no bread? (16:8) (διαλογίζεσθε) B'(16:11) 16:11 Beware of the leaven of the Pharisees and Sadducees. (16:11) (τῆς ζύμης τῶν φαρισαίων καὶ Ζδδουκαίων) A'(16:12) 16:12 they understood (16:12) (συνῆκαν) A: Forgetting and understanding of the disciples. B: The leaven of the Pharisees and Sadducees. C: Discussion about forgetting breads. The outer correspondence is disciples' behaviors. The second correspondence is about warning against the Pharisees and Sadducees. The central correspondings is contrast of disciples' misunderstanding and explanation for that. [79]Peter's declaration (Matt 16:13-19) (Related pericope: Mark@35 Luke@52) A(16:13) Question of Jesus (τίνα λέγουσιν) B(16:14) Words of disciples (εἶπαν) A'(16:15) Question of Jesus (τίνα με λέγετε) B'(16:16) Words of Peter (εἶπεν) P(16:17-19) Words of Jesus A: Questions of Jesus. B: Answers of the disciples. The outer correspondence is about question answer of Jesus. The second correspondence is about answers of disciples. The central part is the question "who do you say that I am". The structure emphasizes that central question which is related to confession of faith. [80]Jesus foretells his death and resurrection (Matt 16:20-23) (Related pericope: Mark@36 Luke@53) A(16:20) 16:20 he was the Messiah (16:20) (ὁ χριστός) B(16:21) Prophecy of the suffering A'(16:22-23) 16:23 Get behind me, Satan (16:23)" (σατανᾶ) A: Contrast of Messiah and Satan. B: The prophecy of suffering and resurrection. The outer correspondence is about another name of Jesus and Peter. The central part is the first foretelling of the Passion. By surrounding it with the contrast between God and the devil, it is thought that it emphasizes that it is an event in a transcendental dimension rather than a human dimension. [81]The cross and self-denial (Matt 16:24-28) (Related pericope: Mark@37 Mark@38 Luke@54) A(16:24) 16:24 to come after me (16:24) (ἐλθεῖν) B(16:25) 16:25 whoever loses his life for my sake will find it. (16:25) (εὑρήσει) C(16:26a) 16:26 What profit would there be (16:26) (τί γὰρ ὠφεληθήσεται) C'(16:26b) 16:26 what can one give (16:26) (τί δώσει) B'(16:27) 16:27 he will repay everyone according to his conduct.(16:27) (ἀποδώσει) A'(16:28) 16:28 the Son of Man coming (16:28) (ἐρχόμενον) A: Arrival. B: Rewards. C: Losing. The outer correspondence is about coming of disciples (following to Jesus) and coming of the son of man. The structure clarifies that the disciple's choice to follow God is related to end-of-life rewards. Moreover, the center part emphasizes the incomparable value of God's reward. [82]The transfiguration (Matt 17:1-8) (Related pericope: Mark@39 Luke@55) A(17:1-3) 17:3 Moses and Elijah appeared to them (17:3) (Μωυσῆς καὶ Ἠλίας) B(17:4) 17:4 Then Peter said to Jesus in reply (17:4) (ὁ Πέτρος) C(17:5) 17:5 This is my beloved Son, with whom I am well pleased; listen to him. (17:5) B'(17:6) 17:6 When the disciples heard this, they fell prostrate (17:6)" (οἱ μαθηταὶ) A'(17:7-8) 17:8 they saw no one else but Jesus alone. (17:8) (οὐδένα εἶδον) A: The person who is with Jesus. B: Behaviors of the disciples. C: The words from the cloud. Naturally, the sentence that Jesus is the Son of God is central to the structure. The disciples do not understand it, but it is suggested that it has already been revealed to the Prophets. [83]Elijah has already come (Matt 17:9-13) (Related pericope: Mark@39) A(17:9) Words of Jesus (ὁ υἱὸς τοῦ ἀνθρώπου) B(17:10) Words of disciples (Ἠλίαν) A'(17:11-12) Words of Jesus (ὁ υἱὸς τοῦ ἀνθρώπου) B'(17:13) 17:13 the disciples understood (17:13) (Ἰωάννου τοῦ βαπτιστου) A: Teachings about the Son of Man by Jesus. B: Behaviors of the disciples. [84]Jesus cures a boy with a Demon (Matt 17:14-20) (Related pericope: Mark@40 Luke@56) A(17:14-16) 17:16 they could not cure him. (17:16) (τοῖς μαθηταῖς) B(17:17-18) 17:17 O faithless and perverse generation (17:17) (ἀπιστος) A'(17:19) 17:19 Why could we not drive it out? (17:19) (οἱ μαθηταὶ) B'(17:20) 17:20 Because of your little faith (17:20) (ὀλιγοπιστίαν) A: Disciples cannot expel the demon. B: Unbelief. [85]Jesus again foretells his death and resurrection (Matt 17:22-23) (Related pericope: Mark@41 Luke@57) Prophecy of the suffering [86]Jesus and the temple tax (Matt 17:24-27) A(17:24) 17:24 Doesn't your teacher pay the temple tax? (17:24) (δίδραχμα) B(17:25a) Words of Peter (λέγει) C(17:25b) 17:25 From whom do the kings of the earth take tolls or census tax? From their subjects or from foreigners? (17:25) B'(17:26a) Words of Peter (εἰπόντος) A'(17:26b-27) 17:27 Give that to them for me and for you. (17:27) (στατῆρα) A: The temple tax. B: Words of Peter. C: The kings of the earth and his child. [87]About who shall be greatest (Matt 18:1-5) (Related pericope: Mark@42 Luke@58) A(18:1) 18:1 greatest in the kingdom of heaven (18:1) (μείζων ἐστὶν ἐν τῇ βασιλεία τῶν οὐρανῶν) B(18:2-3) 18:3 unless you turn and become like children (18:3) (ὡς τὰ παιδία) A'(18:4) 18:4 the greatest in the kingdom of heaven (18:4) (ὁ μείζων ἐν τῇ βασιλεία τῶν οὐρανῶν) B'(18:5) 18:5 receives one child such as this (18:5) (δέξηται ἐν παιδίον) A: The great person. B: Becoming like children and accepting children [88]The eternal life (Matt 18:6-9) (Related pericope: Mark@42 Luke@98) A(18:6) 18:6 it would be better for him to have a great millstone hung around his neck and to be drowned in the depths of the sea.(18:6) (συμφέρει αὐτῷ) B(18:7a) 18:7 Woe to the world (18:7) (οὐαὶ) C(18:7b) 18:7 Such things must come (18:7) B'(18:7c) 18:7 woe to the one through whom they come!(18:7) (οὐαὶ) A'(18:8-9) 18:8 It is better for you to enter into life maimed or crippled (18:8) (καλόν σοί ἐστιν) A: About better situation. B: Unfortunate situation. C: Being stumbled. [89]The parable of the lost sheep (Matt 18:10-14) (Related pericope: Luke@93) A(18:10) 18:10 you do not despise one of these little ones (18:10) (ἑνὸς τῶν μικρῶν) B(18:12) the ninety-nine and the stray (ἐνενήκοντα ἐννέα) B'(18:13) the ninety-nine and the stray (ἐνενήκοντα ἐννέα) A'(18:14) 18:14 one of these little ones be lost. (18:14) (ἓν τῶν μικρῶν) A: The little ones. B: The ninety-nine and the stray. [90]Reproving another who sins (Matt 18:15-20) (Related pericope: Luke@98) A(18:15-17) 18:15 tell him his fault between you and him alone. (18:15) (δύο μαρτύρων ἣ τριῶν) B(18:18) on earth and in heaven (γῆς, οὐρανῷ) B'(18:19) on earth and in heaven (γῆς, οὐρανοῖς) A'(18:20) 18:20 where two or three are gathered together in my name (18:20) (δύο ἣ τρεῖς) A: Two or Three person gather. B: The heaven and the earth. [91]The parable of the unforgiving servant (Matt 18:21-35) (Related pericope: Luke@98) A(18:21-22) 18:21 if my brother sins against me, how often must I forgive him? (18:21)" (ἀδελφός, ἀφήσω) B(18:23-25) Command of his master (βασιλεῖ) C(18:26-27) 18:26 'Be patient with me, and I will pay you back in full.'(18:26)" (μακροθύμησον) D(18:28) 18:28 'Pay back what you owe.'(18:28) C'(18:29-31) 18:29 'Be patient with me, and I will pay you back.' (18:29)" (μακροθύμησον) B'(18:32-34) Command of his master (ὁ κύριος) A'(18:35) 18:35 unless each of you forgives his brother from his heart. (18:35) (ἀδελφῶ, ἀφῆτε) A: Forgiving one's brother. B: Behaviors of the master. C: Begging a forgiveness. D: That the servant will not forgive. [92]Teaching about divorce (Matt 19:1-12) (Related pericope: Matthew@17 Mark@43) A(19:1-3) 19:3 a man to divorce his wife (19:3) (ἀπολῦσαι) B(19:4) 19:4 from the beginning (19:4) (ἀρχῆς) C(19:5-6) 19:6 what God has joined together, no human being must separate. (19:6)" (κολληθήσεται) A'(19:7) 19:7 the man give the woman a bill of divorce and dismiss (her)? (19:7) (ἀπολῦσαι) B'(19:8-9) 19:8 from the beginning it was not so (19:9) (ἀρχῆς) C'(19:10-12) 19:12 because they have renounced marriage for the sake of the kingdom of heaven. (19:12) (εὐοῦχοι) A: Divorce. B: From the beginning. C: Comparison of not to divorce and not to marriage. [93]Jesus blesses little children (Matt 19:13-15) (Related pericope: Mark@44 Luke@103) A(19:13) 19:13 he might lay his hands on them and pray (19:13) (τὰσχεῖρας) B(19:14) 19:14 do not prevent them (19:14) A'(19:15) 19:15 he placed his hands on them (19:15) (τὰσχεῖρας) A: Laying hands on children. B: words of Jesus. [94]The rich young man (Matt 19:16-22) (Related pericope: Mark@45 Luke@104) A(19:16) 19:16 someone approached him (19:16) (εἶς προσελθὼν) B(19:17) 19:17 If you wish to enter into life, keep the commandments. (19:17)" (εἰ δὲθέλεις) C(19:18a) Question of the man (λέγει αὐτῷ) D(19:18b-19) Commandment of the Old Testament C'(19:20) Question of the man (λέγει αὐτῷ) B'(19:21) 19:21 If you wish to be perfect, go, sell what you have and give to (the) poor (19:21)" (εἰ θέλεις ) A'(19:22) 19:22 he went away sad (19:22) (ἀπῆλθεν) A: The arrival and leaving of the young man. B: The conditions by Jesus. C: Questions of the young man. D: A citation of the Old Testament. [95]About the Danger of Riches (Matt 19:23-30) (Related pericope: Mark@45 Luke@104) A(19:23-24) 19:23 it will be hard for one who is rich to enter the kingdom of heaven.(19:23) (τὴν βασιλείαν τῶν οὐρανῶν) B(19:25) 19:25 Who then can be saved? (19:25) (τίς ἄρα δύαται σωθῆναι) C(19:26) 19:26 for God all things are possible. (19:26) B'(19:27) 19:27 What will there be for us? (19:27) (τί ἄρα ἔσται ἡμῖν) A'(19:28-30) 19:28 will yourselves sit on twelve thrones, judging the twelve tribes of Israel.(19:28)" (θρόνου) A: The kingdom of heaven. B: Questions of the disciples. C: The Almighty God. [96]The labors in the vineyard (Matt 20:1-16) A(20:1a) 20:1 The kingdom of heaven is like (20:1) (ἡ βασιλεία τῶν οὐρανῶν) B(20:1b-2) 20:2 After agreeing with them for the usual daily wage (20:2) (δηναρίου) C(20:3-5) 20:4 I will give you what is just. (20:4) (δίκαιου δώσω) D(20:6-7) 20:6 Going out about five o'clock (20:6) (τὴν εδεκάτην) E(20:8) 20:8 beginning with the last and ending with the first. (20:8) D'(20:9-10) 20:9 those who had started about five o'clock came (20:9) (τὴν ἐνδεκάτην) C'(20:10-12) 20:10 they thought that they would receive more (20:10) (πλεῖον λήμψονται) B'(20:13-15) 20:13 Did you not agree with me for the usual daily wage?(20:13) (δηναρίου) A'(20:16) 20:16 the last will be first, and the first will be last (20:16)" (οἱ ἐσχατοι πρῶτοι) A: Order of the kingdom of heaven. B: Promise of one denarius. C: Appropriate wages. D: The workers who came at five o'clock. E: The last will be first. [97]A third time Jesus foretells his death and resurrection (Matt 20:17-19) (Related pericope: Mark@46 Luke@105) Prophecy of the suffering [98]The request of the mother of James and John (Matt 20:20-23) (Related pericope: Mark@47) A(20:20) 20:20 wishing to ask him for something.(20:20) (αἰτοῦσά) B(20:21) 20:21 sit, one at your right and the other at your left (20:21)" (δεξιῶν, εὐωνύμων) A'(20:22) 20:22 You do not know what you are asking. (20:22) (αἰτεῖσθε) B'(20:23) 20:23 to sit at my right and at my left (20:23) (δεξιῶν, εὐωνύμων) A: Wish to Jesus. B: Sitting on the left and right. [99]Be a servant (Matt 20:24-28) (Related pericope: Mark@47) A(20:24-25) 20:25 the rulers of the Gentiles lord it over them (20:25) (κατεξουσιάζουσιν) B(20:26) 20:26 shall be your servant (20:26) (διάκονος) C(20:27) 20:27 shall be your slave (20:27) B'(20:28a) 20:28 did not come to be served but to serve (20:28) (διακονῆσαι) A'(20:28b) 20:28 to give his life as a ransom for many.(20:28) (δοῦαι τὴν ψυχὴν) A: Comparison of Pagan ruler and the Son of Man. B: To serve. C: To become a servant. [100]Jesus heals two blind men (Matt 20:29-34) (Related pericope: Mark@48 Luke@106) A(20:29) 20:29 followed him (20:29) (ἠκολούθησεν) B(20:30) 20:30 have pity on us! (20:30) (ἐησον) C(20:31) 20:31 Lord (20:31) (κύριε) D(20:32) 20:32 What do you want me to do for you? (20:32) C'(20:33) 20:33 Lord (20:33) (κύριε) B'(20:34a) 20:34 Moved with pity (20:34) (σπλαγχνισθεὶς) A'(20:34b) 20:34 followed him (20:34) (ἠκολούθησαν) A: Following to Jesus. B: Pity. C: Call towards the LORD. D: The question of Jesus. [101]Jesus's triumphal entry into Jerusalem (Matt 21:1-11) (Related pericope: Mark@49 Luke@109 John@45) A(21:1-3) 21:1 they drew near Jerusalem (21:1) (Ἱεροσόλυμα) B(21:4-5) 21:5 your king comes to you (21:5) (ὁ βασιλεύς σου ἔρχεται) C(21:6-7) 21:6 The disciples went and did as Jesus had ordered them (21:6) (οἱ μαθηταὶ) C'(21:8) 21:8 The very large crowd spread their cloaks (21:8) (πλεῖστος ὄχλος) B'(21:9) 21:9 he who comes in the name of the Lord (21:9) (ὁ ἐρχόμενος ἐν ὀνόματι κυρίου) A'(21:10-11) 21:10 he entered Jerusalem (21:10) (Ἱεροσόλυμα) A: Arrival at Jerusalem. B: The coming of the king and the LORD that was prophesied in the Old Testament. C: Behavior of disciples and crowd. [102]Jesus cleanses the temple (Matt 21:12-17) (Related pericope: Mark@51 Luke@110 John@7) A(21:12) 21:12 drove out all those engaged in selling and buying (21:12) (ἐξέβαλεν) B(21:13) Citation of the Old Testament (γέγραπται) C(21:14) 21:14 The blind and the lame approached him in the temple area (21:14) (ἐν τῷ ἱερῷ) C'(21:15) 21:15 the children crying out in the temple area (21:15) (ἐν τῷ ἱερῷ) B'(21:16) Citation of the Old Testament (ἀνέγωτε) A'(21:17) 21:17 he went out of the city (21:17) (ἐχῆλθεν) A: Going out. B: Citations of the Old Testament by Jesus. C: The small one in the temple area. [103]Jesus curses the fig tree (Matt 21:18-22) (Related pericope: Mark@50 Mark@52) A(21:18-19a) Words of Jesus B(21:19b) 21:19 immediately the fig tree withered. (21:19) (ἐξηράνθη παραχρῆμα ἡ συκῆ) B(21:20) 21:20 How was it that the fig tree withered immediately? (21:20) (παραχρῆμα ἐξηράνθη ἡ συκῆ) A'(21:21-22) Words of Jesus A: Words of Jesus. B: The fig tree withers. [104]The authority of Jesus questioned (Matt 21:23-27) (Related pericope: Mark@53 Luke@111) A(21:23) 21:23 By what authority are you doing these things? (21:23) (ἐξουσίᾳ) B(21:24-25a) 21:25 Was it of heavenly or of human origin? (21:25) (ἐξ οὐρανοῦ) B'(21:25b-27a) 21:25 If we say 'Of heavenly origin,' (21:25)" (ἐξ οὐρανοῦ) A'(21:27b) 21:27 by what authority I do these things. (21:27) (ἐξουσίᾳ) A: Problem about an authority. B: Heavenly origin and human origin. [105]The parable of the two sons (Matt 21:28-32) A(21:28-30) 21:29 afterwards he changed his mind and went. (21:29) (μεταμεληθεὶς) B'(21:31) 21:31 Which of the two did his father's will? (21:31) A'(21:32) 21:32 you did not later change your minds and believe him.(21:32) (μετεμελήθητε) A: Changing one's mind afterwards. B: The wish of the father. [106]The parable of the wicked tenants (Matt 21:33-46) (Related pericope: Mark@54 Luke@112) A(21:33-40) 21:33 Hear another parable (21:33) (παραβολὴν) B(21:41) 21:41 lease his vineyard to other tenants (21:41) (ἐκδώσεται) C(21:42) 21:42 The stone that the builders rejected has become the cornerstone (21:42) B'(21:43-44) 21:43 given to a people that will produce its fruit.(21:43) (δοθήσεται) A'(21:45-46) 21:45 heard his parables (21:45) (παραβολὰς) A: Parables. B: Being given to other people. C: The citation of the Old Testament. [107]The parable of the wedding banquet (Matt 22:1-14) (Related pericope: Luke@91) A(22:1-3) 22:3 He dispatched his servants to summon the invited guests to the feast (22:3) (καλέσαι) B(22:4-6) 22:4 he sent other servants (22:4) (δούλους) C(22:7) 22:7 destroyed those murderers, and burned their city.(22:7)" (ἀπώλεσεν) A'(22:8-9) 22:8 those who were invited were not worthy to come. (22:8) (κεκλημένοι) B'(22:10) 22:10 The servants went out into the streets (22:10) (δοῦλοι) C'(22:11-14) 22:13 Bind his hands and feet, and cast him into the darkness outside (22:13)" (ἐκβάλετε) A: Invitation of the king. B: Servants go to call. C: Punishments against not suitable person. [108]The question about paying taxes (Matt 22:15-22) (Related pericope: Mark@55 Luke@113) A(22:15) 22:15 the Pharisees went away (22:15) (πορευθέντες) B(22:16-17) 22:17 Is it lawful to pay the census tax to Caesar or not? (22:17) (Καίσαρι) C(22:18-20) 22:20 Whose image is this and whose inscription? (22:20) (τίνος ἡ εἰκὼν) C'(22:21a) 22:21 Caesar's. (22:21) (Καίσαρος) B'(22:21b) 22:21 Then repay to Caesar what belongs to Caesar and to God what belongs to God.(22:21) (Καίσαρος Καίσαρι) A'(22:22) 22:22 leaving him they went away. (22:22) (ἀπῆλθαν) A: The appearance and leaving of the Pharisees. B: Question of the Pharisees and its answers. C: Question of Jesus and its answers. [109]The question about the resurrection (Matt 22:23-33) (Related pericope: Mark@56 Luke@114) A(22:23) 22:23 They put this question to him,(22:23)" (προσῆλθον) B(22:24) Citation of the Old Testament (Μωυσῆς) C(22:25-28) 22:28 Now at the resurrection, of the seven, whose wife will she be? (22:28)" (ἐν τῇ ἀναστάσει) D(22:29) 22:29 you do not know the scriptures or the power of God.(22:29) C'(22:30) 22:30 At the resurrection they neither marry (22:30) (ἐν γὰρ τῇ ἀναστάσει) B'(22:31-32) Citation of the Old Testament (Ἀβραὰμ) A'(22:33) 22:33 they were astonished at his teaching. (22:33) (ἐξεπλήσσοντο) A: Behaviors of the questioner. B: Citations of the Old Testament. C: The situations of the resurrection. D: The Bible and the power of God. [110]The greatest commandment (Matt 22:34-40) (Related pericope: Mark@57 Luke@65) A(22:34-36) 22:36 which commandment in the law is the greatest?(22:36) (νόμῳ) B(22:37) 22:37 You shall love the Lord (22:37) (ἀγαπήσεις) C(22:38) 22:38 This is the greatest and the first commandment. (22:38) (πρώτη) C'(22:39a) 22:39 The second is like it (22:39) (δευτέρα) B'(22:39b) 22:39 You shall love your neighbor as yourself.(22:39) (ἀγαπήσεις) A'(22:40) 22:40 The whole law and the prophets depend on these two commandments.(22:40) (νόμος) A: The law. B: You shall love. C: The first and the second commandments. [111]The question about David's son (Matt 22:41-46) (Related pericope: Mark@58 Luke@115) A(22:41) 22:41 Jesus questioned them,(22:41)" (ἐπηρώτησεν) B(22:42) 22:42 Whose son is he? (22:42) (τίνος υἱός) C(22:43) 22:43 does David, inspired by the Spirit, call him 'lord,' (22:43)" (καλεῖ αὐτὸν κύριον) D(22:44) Citation of the Old Testament C'(22:45a) 22:45 If David calls him 'lord,' (22:45)" (καλεῖ αὐτὸν κύριον) B'(22:45b) 22:45 how can he be his son? (22:45) (πῶς υἱὸς) A'(22:46) 22:46 did anyone dare to ask (22:46) (ἐπερωτῆσαι) A: Questions. B: Whose son is he. C: To call Messiah the LORD. D: The citation of the Old Testament. [112]Jesus denounces Scribes and Pharisees (Matt 23:1-39) (Related pericope: Mark@59 Luke@73 Luke@89 Luke@116) A(23:1-12) 23:4 they will not lift a finger to move them (23:4) (θέλουσιν) B(23:13-15) 23:13 Woe to you, scribes and Pharisees, you hypocrites (23:13)" (οὐαὶ δὲ ὑμῖν γραμματεῖς καὶ φαρισαῖοι ὑποκριταί) C(23:16-22) 23:17 which is greater, the gold, or the temple that made the gold sacred? (23:17) B'(23:23-33) 23:23 Woe to you, scribes and Pharisees, you hypocrites (23:23)" (οὐαὶ δὲ ὑμῖν γραμματεῖς καὶ φαρισαῖοι ὑποκριταί) A'(23:34-39) 23:37 you were unwilling (23:37) (ἠθελήσατε) A: Person who doesn't act. B: Woe to hypocrites. C: What is holy. [113]The destruction of the temple foretold (Matt 24:1-2) (Related pericope: Mark@61 Luke@118) Prophecy of the destruction of the temple [114]Signs of the end of the age (Matt 24:3-14) (Related pericope: Mark@61 Luke@118 Luke@119) A(24:3) 24:3 what sign will there be of your coming, and of the end of the age?(24:3)" (συντελείας τοῦ αἰῶνος) B(24:4-5) 24:5 For many will come in my name (24:5) (ἐγώ εἰμι ὁ χριστός) C(24:6-8) 24:7 Nation will rise against nation, and kingdom against kingdom (24:7)" (ἔθνος ἐπὶ ἔθνος) D(24:9) 24:9 they will kill you (24:9) C'(24:10) 24:10 they will betray and hate one another. (24:10) (ἀλλήλους παραδώσουσιν) B'(24:11-13) 24:11 Many false prophets will arise (24:11) (ψευδοπροφῆται) A'(24:14) 24:14 then the end will come.(24:14) (τὸ τέλος) A: The end of the age. B: False prophets. C: Conflicts. D: Prophecy of persecution. [115]The desolating sacrilege (Matt 24:15-28) (Related pericope: Mark@61 Luke@100 Luke@120) A(24:15-22) 24:15 the desolating abomination spoken of through Daniel the prophet (24:15) (τὸ βδέλυγμα τῆς ἐρημώσεως) B(24:23) 24:23 do not believe it. (24:23) (μὴ πιστεύτηε) C(24:24) 24:24 to deceive even the elect (24:24) B'(24:25-26) 24:26 do not believe it (24:26) (μὴ πιστεύτηε) A'(24:27-28) 24:27 will the coming of the Son of Man be. (24:27) (τοῦ υἱοῦ τοῦ ἀνθρώπου) A: Contrast of the arrival of abomination and the arrival of the Son of Man. B: Don't believe. C: The prophecy about deception. [116]The coming of the son of man (Matt 24:29-31) (Related pericope: Mark@62 Luke@121) A(24:29) 24:29 the powers of the heavens will be shaken.(24:29) (τῶν οὐρανῶν) B(24:30a) 24:30 And then the sign of the Son of Man will appear in heaven(24:30) (τοῦ υἱοῦ τοῦ ἀνθρώπου) B'(24:30b) 24:30 they will see the Son of Man coming upon the clouds of heaven with power and great glory.(24:30) (τὸν υἱὸν τοῦ ἀνθρώπου) A'(24:31) 24:31 from one end of the heavens to the other.(24:31) (ἄκρων οὐρανῶν) A: Whole heaven. B: The Son of Man. [117]The lesson of the fig tree (Matt 24:32-35) (Related pericope: Mark@63 Luke@122) A(24:32) 24:32 Learn a lesson(24:32) (μάθετε τὴν παραβολήν) B(24:33) 24:33 when you see all these things (24:33) (πάντα ταῦτα) B'(24:34) 24:34 until all these things have taken place.(24:34) (πάντα ταῦτα) A'(24:35) 24:35 my words will not pass away. (24:35) (λόγοι μου) A: Teachings of Jesus. B: All these things. [118]The necessity for watchfulness (Matt 24:36-44) (Related pericope: Mark@64 Luke@79 Luke@100) A(24:36-37) 24:37 it will be at the coming of the Son of Man.(24:37) (τοῦ υἱοῦ τοῦ ἀνθρώπου) B(24:38-39) 24:39 They did not know (24:39) (οὐκ ἔγνωσαν) C(24:40) 24:40 Two men will be out in the field; one will be taken, and one will be left.(24:40)" (δύο, εἶς) C'(24:41) 24:41 Two women will be grinding at the mill; one will be taken, and one will be left. (24:41)" (δύο, μία) B'(24:42-43) 24:42 you do not know (24:42) (οὐκ ὅιδατε) A'(24:44) 24:44 the Son of Man will come. (24:44) (ὁ υἱὸς τοῦ ἀνθρώπου) A: Arrival of the Son of Man. B: What the people don't know. C: The one of two. [119]The faithful or the unfaithful slave (Matt 24:45-51) (Related pericope: Luke@80) A(24:45) 24:45 the faithful and prudent servant (24:45) (ὁ πιστὸς δοῦλος) B(24:46) 24:46 his master on his arrival (24:46) (ἐλθὼν ὁ κύριος) C(24:47) 24:47 he will put him in charge of all his property. (24:47) (καταστήσει) A'(24:48-49) 24:48 wicked servant (24:48) (ὁ κακὸς δοῦλος) B'(24:50) 24:50 the servant's master will come on an unexpected day (24:50) (ἤξει ὁ κύριος) C'(24:51) 24:51 will punish him severely (24:51) (διχοτομήσει) A: Contrast of the faithful servant and the wicked servant. B: Return of the master. C: Rewards. [120]The parable of the ten bridesmaids (Matt 25:1-13) A(25:1) 25:1 went out to meet the bridegroom.(25:1) (υμφίου) B(25:2-4) 25:3 brought no oil with them, (25:3)" (ἔλαιον) C(25:5) 25:5 they all became drowsy and fell asleep. (25:5) (ἐκάθευδον) A'(25:6) 25:6 Come out to meet him! (25:6) (υμφίος) B'(25:7-9) 25:8 Give us some of your oil (25:8) (ἐλαίου) C'(25:10-13) 25:13 stay awake (25:13) (γρηφορεῖτε) A: To meet the bridegroom. B: The oil. C: The contrast of sleeping and arousing. [121]The parable of the talents (Matt 25:14-30) (Related pericope: Luke@108) A(25:14-15) 25:14 called in his servants and entrusted his possessions to them.(25:14) (τοὺς ἰδίους δούλους) B(25:16) The one who received five talents (πέντε τάλαντα) C(25:17) The one who received two talents (δύο) D(25:18) The one who received one talent (ἓν) A'(25:19) 25:19 came back and settled accounts with them. (25:19) (ὁ κύριος τῶν δούλων) B'(25:20-21) The one who received five talents (πέντε τάλαντα) C'(25:22-23) The one who received two talents (δύο τάλαντα) D'(25:24-30) The one who received one talent (ἓν τάλαντον) A: The master calls the servants. B: five talents. C: two talents. D: one talent. [122]The judgment of the nations (Matt 25:31-46) P(25:31-33) 25:33 He will place the sheep on his right and the goats on his left. (25:33) A(25:34-36) King's blessing (εὐλογημένοι) B(25:37-39) 25:37 the righteous will answer him (25:37) (ἀποκριθήσονται) C(25:40) 25:40 whatever you did for one of these least brothers of mine, you did for me. (25:40)" (ἐλαχίστων) A'(25:41-43) King's curse (κατηραμένοι) B'(25:44) 25:44 they will answer (25:44) (ἀποκριθήσονται) C'(25:45) 25:45 what you did not do for one of these least ones, you did not do for me. (25:45)" (ἐλαχίστων) P'(25:46) 25:46 these will go off to eternal punishment, but the righteous to eternal life.(25:46) A: Curse and Blessing of the king. B: Responses of the people. C: Reply of the king. [123]The plot to kill Jesus (Matt 26:1-5) (Related pericope: Mark@65 Luke@124 John@42) A(26:1-2a) 26:2in two days' time it will be Passover (26:2) (πάσχα) B(26:2b) 26:2 to be crucified. (26:2) (σταυρωθῆναι) C(26:3) 26:3 the chief priests and the elders of the people assembled (26:3) B'(26:4) 26:4 put him to death. (26:4) (ἀποκτείνωσιν) A'(26:5) 26:5 Not during the festival (26:5) (ἑορτῇ) A: Festivals. B: Murder. C: The conspiracy of the chief priests. [124]The anointing at Bethany (Matt 26:6-13) (Related pericope: Mark@66 John@43) A(26:6-7) 26:7 poured it (26:7) (μύρου) B(26:8-9) 26:9 the money given to the poor. (26:9) (πτωχοῖς) C(26:10) 26:10 She has done a good thing for me. (26:10) B'(26:11) 26:11 The poor you will always have with you (26:11) (πτωχοὺς) A'(26:12-13) 26:12 In pouring this perfumed oil (26:12) (μύρον) A: Pouring the oil. B: The poor. C: Good thing. [125]Judas agrees to betray Jesus (Matt 26:14-16) (Related pericope: Mark@67 Luke@124) A(26:14-15a) 26:15I hand him over to you (26:15) (παραδώσω) B(26:15b) 26:15They paid him thirty pieces of silver,(26:15) A'(26:16) 26:16 to hand him over. (26:16) (παραδῷ) A: Handing over Jesus. B: The contract of Judah. [126]The passover with the disciples (Matt 26:17-25) (Related pericope: Mark@68 Mark@69 Luke@125 Luke@126 John@50) A(26:17) 26:17 Where do you want us to prepare for you to eat the Passover? (26:17) (ποῦ θέλεις ἐτοιμάσωμέν) B(26:18) 26:18 My appointed time draws near (26:18) (ὁ καιρός μου ἐγγύς ἐστιν) C(26:19) 26:19 The disciples then did as Jesus had ordered, and prepared the Passover. (26:19)" (ἐποίησαν) D(26:20-21) 26:21 one of you will betray me. (26:21) C'(26:22) 26:22 Deeply distressed at this, they began to say to him one after another (26:22)" (λυπούμενοι) B'(26:23-24) 26:24 The Son of Man indeed goes, as it is written of him (26:24)" (υἱὸς τοῦ ἀνθρώπου ὑπάγει) A'(26:25) 26:25 Surely it is not I, Rabbi? (26:25)" (μήτι ἐγώ εἰμι) A: Question of the disciples. B: Prophecy of Jesus. C: Behavior of the disciples. D: Prophecy about betrayal of the disciples. [127]The institution of the Lord's supper (Matt 26:26-30) (Related pericope: Mark@70 Luke@126 1Corinthians@17) A(26:26a) 26:26 Jesus took bread, said the blessing, (26:26)" (εὐλογήσας) B(26:26b) 26:26 this is my body. (26:26) (τὸ σῶμά μου) A'(26:27a) 26:27 he took a cup, gave thanks (26:27)" (εὐχαριστήσας) B'(26:27b-30) 26:28 for this is my blood of the covenant (26:28) (τὸ αἷμά μου) A: Prayer. B: The body and blood of Jesus. [128]The Peter's denial foretold (Matt 26:31-35) (Related pericope: Mark@71 Luke@128 John@53) A(26:31-32) 26:31 you will have your faith in me shaken (26:31) (σκανδαλισθήσεσθε) B(26:33) 26:33 mine will never be. (26:33) (σκανδαλισθήσομαι) A'(26:34) 26:34you will deny me three times. (26:34) (ἀπαρνήσῃ) B'(26:35) 26:35 I will not deny you. (26:35) (ἀπαρνήσομαι) A: Prophecy about betrayal of the disciples. B: Denial by the disciples. [129]Jesus prays in Gethsemane (Matt 26:36-46) (Related pericope: Mark@72 Luke@130) A(26:36) 26:36 Sit here (26:36) (καθίσατε) B(26:37-38) 26:38 keep watch with me.(26:38) (γρηγορεῖτε) C(26:39) 26:39 yet, not as I will, but as you will.(26:39)" (ὡς σύ) D(26:40-41) 26:41 Watch and pray that you may not undergo the test. (26:41) C'(26:42) 26:42 your will be done!(26:42) (τὸ θέλημά σου) B'(26:43-44) 26:43 found them asleep (26:43) (καθεύδοντας) A'(26:45-46) 26:45 Get up (26:46) (ἐγείρεσθε) A: Contrast of sitting and getting up. B: Contrast of arousing and sleeping. C: Prayer of Jesus. D: To watch and pray. [130]The betrayal and arrest of Jesus (Matt 26:47-56) (Related pericope: Mark@73 Luke@131 John@63) A(26:47-48) 26:47 accompanied by a large crowd, with swords and clubs (26:47)" (μαχαιρῶν καὶ ξύλων) B(26:49-50) 26:50 Friend, do what you have come for. (26:50)" (ἐφ ὃ πάρει) C(26:51) 26:51 put his hand to his sword, drew it (26:51)" (μάχαιραν) C'(26:52) 26:52 all who take the sword will perish by the sword. (26:52) (μάχαιραν) B'(26:53-54) 26:54 how would the scriptures be fulfilled (26:54) (πληρωθῶσιν) A'(26:55-56) 26:55 with swords and clubs to seize me? (26:55) (μαχαιρῶν καὶ ξύλων) A: Swords and clubs. B: The fulfillment. C: Person who takes the sword. [131]Jesus before the high priest (Matt 26:57-68) (Related pericope: Mark@74 Luke@132 Luke@133 John@65) A(26:57-58) 26:57 Those who had arrested Jesus led him away to Caiaphas (26:57) (κρατήσαντες) B(26:59) 26:59 in order to put him to death,(26:59)" (θανατώσωσιν) C(26:60a) 26:60 many false witnesses came forward. (26:60) (ψευδομαρτύρων) D(26:60b-61) 26:61 'I can destroy the temple of God and within three days rebuild it.'(26:61) E(26:62) Question of the high priest (ὁ ἀρχιερεὺς) F(26:63a) 26:63 Jesus was silent. (26:63) E'(26:63b) Question of the high priest (ὁ ἀρχιερεὺς) D'(26:64) 26:64the Son of Man seated at the right hand of the Power' and 'coming on the clouds of heaven.'(26:64) C'(26:65) 26:65 What further need have we of witnesses? (26:65) (μαρτύρων) B'(26:66) 26:66 He deserves to die! (26:66) (θανάτου) A'(26:67-68) 26:67 they spat in his face and struck him (26:67) (ἐνέπτυσαν) A: The people's behaviors against Jesus. B: Death penalty. C: Testimony. D: Prophecy. E: Question of the high priest. F: Jesus is silent. [132]Peter's denial of Jesus (Matt 26:69-75) (Related pericope: Mark@75 Luke@132 John@64 John@66) A(26:69a) 26:69 Now Peter was sitting outside in the courtyard. (26:69) (ἔξω) B1(26:69b-70) Denial of Peter (ἠρήσατο) B2(26:71-72) Denial of Peter (ἠρήσατο) B3(26:73-74) Denial of Peter (καταθεματίζειν) A'(26:75) 26:75 He went out and began to weep bitterly.(26:75) (ἔξω) A: Outside. B: Denial of Peter. [133]Jesus brought before Pilate (Matt 27:1-2) (Related pericope: Mark@76 Luke@134 John@37) Handed Jesus over to Pilate [134]The suicide of Judas (Matt 27:3-10) (Related pericope: Acts@2) A(27:3-5) 27:3 He returned the thirty pieces of silver (27:3) (τὰ τριάκοντα ἀργύρια) B(27:6-8) 27:7 they used it to buy the potter's field (27:7) (τὸν ἀργὸν τοῦ κεραμέως) A'(27:9) 27:9 they took the thirty pieces of silver (27:9) (τὰ τριάκοντα ἀργύρια) B'(27:10) 27:10 they paid it out for the potter's field (27:10) (τὸν ἀργὸν τοῦ κεραμέως) A: The thirty pieces of silver. B: The potter's field. [135]Pilate questions Jesus (Matt 27:11-14) (Related pericope: Mark@76 Luke@134 John@67) A(27:11) Question of Pilate (ὁ ἡγεμὼν) B(27:12) 27:12 he made no answer.(27:12) (οὐδὲν ἀπεκρίνατο) A'(27:13) Question of Pilate (ὁ Πιλᾶτος) B'(27:14) 27:14 he did not answer him one word (27:14) (οὐκ ἀπεκρίθη) A: Question of Pilate. B: Jesus doesn't answer. [136]Barabbas or Jesus? (Matt 27:15-26) (Related pericope: Mark@77 Luke@136 John@68) A(27:15-18) 27:17 Which one do you want me to release to you (27:17) (ἀπολύσω) B(27:19-20) 27:19 Have nothing to do with that righteous man (27:19) (μηδὲν σοὶ) C(27:21-23) 27:22 Let him be crucified! (27:22) B'(27:24-25) 27:24 I am innocent of this man's blood. (27:24) (ἀθῷος εἰμι) A'(27:26) 27:26 he released Barabbas to them (27:26) (ἀπέλυσεν) A: Release. B: Responsibility of Pilate. C: The crowds want crucifixion. [137]The soldiers mock Jesus (Matt 27:27-37) (Related pericope: Mark@78 Luke@137 Luke@138 John@69) A(27:27-29) 27:29 Hail, King of the Jews! (27:29)" (βασιλεῦ τῶν Ἰουδαίων) B(27:30-31) 27:31 led him off to crucify him. (27:31) (τὸ σταυρῶσαι) B'(27:32-34) 27:32 this man they pressed into service to carry his cross.(27:32) (τὸν σταυρὸν) A'(27:35-37) 27:37 This is Jesus, the King of the Jews.(27:37)" (ὁ βασιλεὺς τῶν Ιουδαίων) A: King of the Jews. B: The Cross. [138]The crucifixion of Jesus (Matt 27:38-44) (Related pericope: Mark@78 Luke@139) A(27:38) 27:38 Two revolutionaries were crucified with him (27:38) (δύο λῃσταί) B(27:39-40) 27:40 save yourself, if you are the Son of God (27:40)" (υἱὸς εἶ τοῦ θεου) B'(27:41-43) 27:43 he said, 'I am the Son of God.' (27:43)" (θεοῦ εἰμι υἱός) A'(27:44) 27:44 The revolutionaries who were crucified with him (27:44) (οἱ λῃσταὶ) A: The person who are crucified with Jesus. B: Salvation of God. [139]The death of Jesus (Matt 27:45-50) (Related pericope: Mark@79 Luke@140 John@40 John@41) A(27:45-46) 27:46 Jesus cried out in a loud voice(27:46) (φωνῇ μεγάλῃ) B(27:47) 27:47 This one is calling for Elijah.(27:47) (Ἠλίαν) C(27:48) 27:48 he soaked it in wine, and putting it on a reed, gave it to him to drink. (27:48) B'(27:49) 27:49 if Elijah comes to save him. (27:49) (Ἠλίας) A'(27:50) 27:50 Jesus cried out again in a loud voice(27:50) (φωνῇ μεγάλῃ) A: Crying out in a loud voice. B: Elijah. C: A reed and sponge. [140]Witnesses of the crucifixion (Matt 27:51-54) (Related pericope: Mark@79) A(27:51) 27:51 The earth quaked, rocks were split,(27:51)" (ἐσείσθη) B(27:52) 27:52 the bodies of many saints who had fallen asleep were raised. (27:52) (ἠγέρθησαν) B'(27:53) 27:53 after his resurrection (27:53) (ἔγερσιν) A'(27:54) 27:54 the earthquake and all that was happening (27:54) (σεισμὸν) A: The earthquake. B: Resurrection. [141]The burial of Jesus (Matt 27:55-61) (Related pericope: Mark@80 Luke@140 Luke@141 John@73) A(27:55-56) 27:56 Mary Magdalene and Mary the mother of James and Joseph (27:56) (Μαρία) B(27:57) 27:57 there came a rich man from Arimathea named Joseph(27:57) (ἦλθεν) C(27:58a) 27:58 asked for the body of Jesus (27:58) (τὸ σῶμα) D(27:58b) 27:58 Pilate ordered it to be handed over. (27:58) C'(27:59) 27:59 Taking the body (27:59) (τὸ σῶμα) B'(27:60) 27:60 departed. (27:60) (ἀπῆλθεν) A'(27:61) 27:61 Mary Magdalene and the other Mary(27:61) (Μαριὰμ) A: Mary and other women. B: Appearance and leaving of Joseph. C: Handing over the corpus. D: The permission of Pilate. [142]The guard at the tomb (Matt 27:62-66) A(27:62) 27:62 the chief priests and the Pharisees gathered before Pilate(27:62) (Πιλᾶτον) B(27:63) 27:63 After three days I will be raised up. (27:63) (ἐγείρομαι) C(27:64a) 27:64 Give orders, then, that the grave be secured until the third day (27:64) B'(27:64b) 27:64 He has been raised from the dead. (27:64) (ἐγέρθη) A'(27:65-66) 27:65 Pilate said to them(27:65) (Πιλᾶτος) A: Pilate. B: Prophecy about resurrection. C: The guards of the tomb. [143]The resurrection of Jesus (Matt 28:1-10) (Related pericope: Mark@81 Luke@142 John@74) A(28:1) 28:1 came to see the tomb.(28:1) (θεωρῆσαι τὸν τάφον) B(28:2-4) 28:2 for an angel of the Lord descended from heaven(28:2) (ἄγγελος γὰρ κυρίου καταβὰς) C(28:5-7) 28:7 he is going before you to Galilee (28:7) (Γαλιλαίαν) A'(28:8) 28:8 Then they went away quickly from the tomb (28:8) (ἀπελθοῦσαι ταχὺ ἀπὸ τοῦ μνημείου) B'(28:9) 28:9 Jesus met them on their way and greeted them. (28:9) (Ἰησοῦς ὑπήντησεν) C'(28:10) 28:10 Go tell my brothers to go to Galilee (28:10) (Γαλιλαίαν) A: Contrast of going to the tomb and leaving from the tomb. B: Appearance of the angel and Jesus. C: Prophecy about appearance in Galilee. [144]The guard report of the guard (Matt 28:11-15) A(28:11) 28:11 told the chief priests all that had happened.(28:11) (ἀπήγγειλαν) B(28:12) 28:12 they gave a large sum of money to the soldiers, (28:12)" (ἀργύρια) C(28:13-14) 28:13 His disciples came by night and stole him while we were asleep. (28:13) B'(28:15a) 28:15 The soldiers took the money(28:15) (ἀργύρια) A'(28:15b) 28:15 this story has circulated among the Jews (28:15) (διεφημίσθη) A: The story spreads. B: Receiving money. C: The perjury. [145]The commissioning of the disciples (Matt 28:16-20) (Related pericope: Luke@144 Luke@145 Acts@1) A(28:16-17) 28:17 When they saw him (28:17) (ἰδόντες) B(28:18) 28:18 All power in heaven and on earth has been given to me.(28:18) (πᾶσα ἐξουσία) C(28:19) 28:19 make disciples of all nations (28:19) B'(28:20a) 28:20 teaching them to observe all that I have commanded you (28:20) (πάντα ὅσα ἐετειλάμην) A'(28:20b) 28:20 I am with you always(28:20) (ἰδοὺ) A: The disciples are with Jesus. B: Every authorities and teachings. C: The command of missionary. Citations of the Bible are from New American Bible, New Revised Standard Version and New Jerusalem Bible.

Daniel's Double Chiasm A Series on Daniel's Prophecies and Fulfillment: Part 4 Print Article Author's Bias | Interpretation: conservative | Inclination: promise | Seminary: none Among its many distinctions, the book of Daniel was written in two different languages in which half was written in Hebrew and the other in Aramaic. Only the book of Ezra can be considered similar in that four of its ten chapters are in Aramaic. Aramaic, part of the same family of Semitic languages that includes Hebrew, was the common language of the major empires of the time influencing Israel: Neo-Assyrian (911 – 605 B.C.), Neo-Babylonian (605 – 539 B.C.) and Achaeminid (539 – 323 B.C.). Epigraphic evidence indicates that Aramaic was the language for official government administration, and the biblical account is consistent with this archaeological conclusion: Then the king ordered Ashpenaz, the chief of his officials, to bring in some of the sons of Israel, including some of the royal family and of the nobles, 4 youths in whom was no defect, who were good-looking, showing intelligence in every branch of wisdom, endowed with understanding and discerning knowledge, and who had ability for serving in the king's court; and he ordered him to teach them the literature and language of the Chaldeans. (Dan 1:3-4) video Having half the book written in two different languages may suggest to some that the book of Daniel was not written as a singular book or by a single author. However a close study of the literary structure indicates that Daniel used Aramaic and Hebrew to construct two sophisticated chiasms intended to emphasize two key messages from God. The use of two languages was a common practice of ancient writers as a means to communicate to a wider audience. Aramaic, used in Daniel chapters 2-7, was intended for a wide Gentile audience including the ruling class. Hebrew, used in Daniel chapters 8-12, was intended for the nation of Israel. The chiasm design that Daniel employs is an ordered sequence of ideas that leads up to an apex, after which the ideas are presented in reverse order. Each chapter of the book is one idea, and the apex calls attention to God's message. Aramaic (Daniel chapters: 2, 3, 4, 5, 6, and 7) Prophecy of the Four Kingdoms (Dan 2: Nebuchadnezzar's great metal statue) Trial of God's Faithful (Dan 3: Nebuchadnezzar sends Daniel's friends to the fiery furnace) Prophecy to the Pagan King (Dan 4: Nebuchadnezzar is repentant) Now I, Nebuchadnezzar, praise, exalt and honor the King of heaven, for all His works are true and His ways just, and He is able to humble those who walk in pride. (Dan 4:37) Prophecy to the Pagan King (Dan 5: Belshazzar is unrepentant) Trial of God's Faithful (Dan 6: Darius sends Daniel to the lions' den) Prophecy of the Four Kingdoms (Dan 7: Daniel's Four Beasts from the sea) Observations: 1. With the exception of Daniel 2:27-45, where Daniel records what he is saying to king Nebuchadnezzar, Daniel chapters 2-6 are consistently narrated in the third person as though Daniel is an outside observer. 2. Daniel chapters 2-6 are principally a historical and chronological account of the Gentile nations that God uses to discipline the nation of Judah within Daniel's lifetime. Daniel chapters 6 and 7 are not in chronological order. The reign of Darius the Great (Dan 5:30-31; 6:1) occurs after the end of Belshazzar king of Babylon (Dan 7:1). The switch of chapters appears intentional as it preserves the chiasm's literary structure. 3. At Daniel 4:37, the apex of the Aramaic chiasm places an emphasis on the sovereignty of Daniel's God: "Now I, Nebuchadnezzar, praise, exalt and honor the King of heaven, for all His works are true and His ways just, and He is able to humble those who walk in pride." Nebuchadnezzar, Babylon's greatest king, recognized that the God of Israel gives and rules the kingdom of men. Written for the Gentile audience, Daniel is aware that God's message is also for government administrators. The theme of God's sovereignty is reinforced in each chapter of this Aramaic chiasm. It is implied as Daniel records the responses of the Gentile kings. Daniel chapters 2-6 end with either God being exalted or praised and / or Daniel being honored (Dan 2:46-48; 3:28-30; 4:34-37; 5:29; 6:25-28). It is explicit as Daniel reveals or records Gentile kings stating that God's kingdom is everlasting and which none can overcome (Dan 2:44; 4:3, 34-35; 5:21; 6:26; 7:14, 27). 4. Daniel 7 deserves special mention, because in Aramaic, Daniel presents to the Gentile world the sovereign rule of his God, the Ancient of Days (Dan 7:9-12), and the one like the Son of Man (Dan 7:13-14). Daniel's God not only ruled for the good of His people Israel, but for the good of all people (Dan 7:14). Hebrew (Daniel chapters: 8, 9, 10, 11, and 12) Prophetic Details of the Second and Third Kingdoms (Dan 8) Daniel's Prayers of Deliverance of God's People (Dan 9:1-23) The Arrival and Purpose of the Messiah (Dan 9:24-25) Then after the sixty-two weeks the Messiah will be cut off and have nothing (Dan 9:26) The Death and Return of the Messiah (Dan 9:26-27) Daniel's Prayers and Fasting of Deliverance of God's People (Dan 10) Prophetic Details of the Third and Fourth Kingdoms (Dan 11) Observations: 1. With the exception of Daniel 10:1-3, Daniel chapters 8-12 are consistently narrated in the first person as Daniel records the prophecies that he personally receives. This is in contrast to Daniel's Aramaic chiasm which is narrated in the third person. 2. Daniel chapters 8-12 are prophecies intended for Daniel personally and specifically concern his people. Recorded in chronological order, they reveal God's use of Gentile kingdoms to discipline His people beyond Daniel's lifetime (Dan 8:16-19; 9:21-23; 10:14; 12:8-13). While the exile of the Jews from the Promised Land was 70 years, Daniel reveals that God's discipline of His people continues for a far longer time until Jesus Christ returns. 3. At Daniel 9:26, the apex of the Hebrew chiasm places an emphasis on the death of the Messiah: "Then after the sixty-two weeks the Messiah will be cut off and have nothing." The Hebrew term for "cut off" is used for executing the death penalty for a criminal; thus, the prophecy is foretelling the crucifixion of Jesus. "Have nothing" foretells that at the time of death, the Messiah will not have a kingdom. The New Testament provides some clarity to the prophecy Daniel receives from the angel Gabriel (Dan 9:20-27). Jesus identified Himself as the Messiah: The woman said to Him, "I know that Messiah is coming (He who is called Christ); when that One comes, He will declare all things to us." Jesus said to her, "I who speak to you am He." (John 4:25-26) The apostle John notes that the nation of Israel rejected Jesus as the Messiah: He was in the world, and the world was made through Him, and the world did not know Him. He came to His own, and those who were His own did not receive Him. (John 1:10-11) The meaning of the Hebrew chiasm would not be understood by the Gentile audience; however, its Messianic message would have held significance to the Jews. The presence of the double chiasm indicates that Daniel intentionally wrote in a manner so that his audience would receive a specific message from God. Yet despite his loving concern for his people, Daniel could not prayerfully intercede and repeal God's judgment of faithless Judah. Ezekiel, a prophet contemporary to Daniel, in equating Daniel with faithful men of God (Noah and Job) emphasizes the depth of faithlessness exhibited by the nation of Israel. Then the word of the Lord came to me saying, "Son of man, if a country sins against Me by committing unfaithfulness, and I stretch out My hand against it, destroy its supply of bread, send famine against it and cut off from it both man and beast, even though these three men, Noah, Daniel and Job were in its midst, by their own righteousness they could only deliver themselves," declares the Lord God. "If I were to cause wild beasts to pass through the land and they depopulated it, and it became desolate so that no one would pass through it because of the beasts, though these three men were in its midst, as I live," declares the Lord God, "they could not deliver either their sons or their daughters. They alone would be delivered, but the country would be desolate. Or if I should bring a sword on that country and say, 'Let the sword pass through the country and cut off man and beast from it,' even though these three men were in its midst, as I live," declares the Lord God, "they could not deliver either their sons or their daughters, but they alone would be delivered. Or if I should send a plague against that country and pour out My wrath in blood on it to cut off man and beast from it, even though Noah, Daniel and Job were in its midst, as I live," declares the Lord God, "they could not deliver either their son or their daughter. They would deliver only themselves by their righteousness." (Ezek 14:12-20) When considering the book of Daniel as one literary unit, the chiasms are seen in the following manner: Historical Prologue (Dan 1 [Hebrew]: How Daniel comes to Babylon) Prophecy of the Four Kingdoms (Dan 2: Nebuchadnezzar's great metal statue) Trial of God's Faithful (Dan 3: Nebuchadnezzar sends Daniel and his friends to the fiery furnace) Prophecy to the Pagan King (Dan 4: Nebuchadnezzar is repentant) Now I, Nebuchadnezzar, praise, exalt and honor the King of heaven, for all His works are true and His ways just, and He is able to humble those who walk in pride. (Dan 4:37) Prophecy to the Pagan King (Dan 5: Belshazzar is unrepentant) Trial of God's Faithful (Dan 6: Darius sends Daniel to the lions' den) Prophecy of the Four Kingdoms (Dan 7: Daniel's Four Beasts from the sea) Prophetic Details of the Second and Third Kingdoms (Dan 8) Daniel's Prayers of Deliverance of God's People (Dan 9:1-23) The Arrival and Purpose of the Messiah (Dan 9:24-25) Then after the sixty-two weeks the Messiah will be cut off and have nothing (Dan 9:26) The Death and Return of the Messiah (Dan 9:26-27) Daniel's Prayers and Fasting of Deliverance of God's People (Dan 10) Prophetic Details of the Third and Fourth Kingdoms (Dan 11) Historical Epilogue (Dan 12 [Hebrew]: Daniel go your way) "You will feel yourself breathed upon by divine will, affected, seized, transfigured, in an ineffable manner, if you approach Scripture religiously with veneration, humbly." Desiderius Erasmus (1501) References 1. Gaeblein FE ed., The Expositor's Bible Commentary, vol. 7, Grand Rapids: Zondervan Publishing House (1992). 2. Law GR, Identification of Darius the Mede, Pfafftown: Ready Scribe Press (2010). 3. JP, “The Literary Structure of the Book of Daniel," Bibliotheca Sacra, 160:639 (July-Sept 2003): 269-82. 3. Walvoord JF, Zuck RB eds., The Bible Knowledge Commentary: Old Testament, Wheaton: Victor Books, (1983).

Response stopped From an Adventist perspective, comparing the Books of Moses (also known as the Pentateuch or Torah) and the Psalms involves understanding how each part of Scripture contributes to the overall message of the Bible and reflects the character of God. The Books of Moses consist of the first five books of the Old Testament: Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. These books lay the foundation for the Israelites’ beliefs and practices, detailing the creation, the fall, the flood, the patriarchs, the exodus from Egypt, the giving of the Law at Sinai, and the wanderings in the wilderness. They are historical and legal in nature, providing the laws and commandments that governed the Israelites’ covenant relationship with God. The Psalms, on the other hand, are a collection of 150 songs and prayers that express a wide range of human emotions, from deep despair to exuberant praise. They include individual and communal laments, thanksgiving psalms, royal psalms, wisdom psalms, and songs of trust and confidence in God. From an Adventist viewpoint, both the Books of Moses and the Psalms are seen as integral parts of Scripture that point to Christ. Adventists believe that the entire Bible, including the Psalms, should be read with Christ in mind, as He is the fulfillment of the Law and the Prophets1. The Psalms, in particular, are often read as expressions of the Messiah’s experiences and as prophecies of His coming, suffering, and glorification1. Moreover, Adventists hold the Ten Commandments, which are part of the Law of Moses, in high regard as a moral compass and a reflection of God’s character. They view the commandments not as a means of salvation but as a response to God’s grace, guiding believers in how to live a life of love toward God and others2. In summary, while the Books of Moses provide the historical and legal framework of the Israelites’ relationship with God, the Psalms offer a poetic and emotional expression of faith and trust in Him. Both are valued for their contribution to understanding God’s will and character, especially as they relate to the Adventist emphasis on the Sabbath and the anticipation of Christ’s second coming.

Human life and personality are shaped by a complex interplay of various factors. These can be broadly categorized into: Biological/Physical Determinants: This includes genetics, brain structure, and neurochemistry, which influence our temperament and basic behavior patterns1. Social Determinants: Our interactions with family, friends, and the broader society, including cultural norms and social roles, significantly affect our development and personality1. Psychological Determinants: Individual psychological processes, such as thoughts, emotions, and behaviors, contribute to the uniqueness of our personality. This also encompasses our coping mechanisms and mental health1. Intellectual Determinants: Our values, beliefs, education, and intelligence shape our worldview and decision-making processes1. Additionally, life experiences, including adverse events, community, and culture, play a substantial role in molding our personality over time2. It’s important to note that while some aspects of personality are stable, people can and do change in response to new experiences and personal growth3. Personality development is an ongoing process influenced by both inborn traits and the development of cognitive and behavioral patterns throughout life3.

Figure 17.2.1: Amine, Peptide, Protein, and Steroid Hormone Structure Amine Hormones Hormones derived from the modification of amino acids are referred to as amine hormones. Typically, the original structure of the amino acid is modified such that a –COOH, or carboxyl, group is removed, whereas the −NH3+, or amine, group remains. Amine hormones are synthesized from the amino acids tryptophan or tyrosine. An example of a hormone derived from tryptophan is melatonin, which is secreted by the pineal gland and functions in regulating circadian rhythms. Tyrosine derivatives include the metabolism-regulating thyroid hormones, as well as the catecholamines, such as epinephrine, norepinephrine, and dopamine. Epinephrine and norepinephrine are secreted by the adrenal medulla and play a role in the fight-or-flight response, whereas dopamine is secreted by the hypothalamus and inhibits the release of certain anterior pituitary hormones. Peptide Hormones Whereas the amine hormones are derived from a single amino acid, peptide hormones consist of multiple amino acids that link to form an amino acid chain. Peptide hormones may be either short chains of amino acids, such as oxytocin, or much longer polypeptides such as insulin. Like other proteins in the body, these hormones result from the transcription and translation of genes. Steroid Hormones Steroid hormones are derived from the lipid cholesterol. For example, the reproductive hormones testosterone and the estrogens—which are produced by the gonads (testes and ovaries)—are steroid hormones. The adrenal glands produce the steroid hormone aldosterone, which is involved in osmoregulation, and cortisol, which plays a role in metabolism. Like cholesterol, steroid hormones are hydrophobic (not soluble in water). Because blood is primarily water, lipid-derived hormones must travel to their target cell bound to a transport protein. Binding to transport proteins extends the half-life of steroid hormones beyond that of hormones derived from amino acids. A hormone’s half-life is the time required for half the concentration of the hormone to be degraded. For example, the lipid-derived hormone cortisol has a half-life of approximately 60 to 90 minutes. In contrast, the amino acid–derived hormone epinephrine has a half-life of approximately one minute. Pathways of Hormone Action The message a hormone sends is received by a hormone receptor, a protein located either inside the cell or within the cell membrane. The receptor will process the message by initiating other signaling events or cellular mechanisms that result in the target cell’s response. Hormone receptors recognize molecules with specific shapes and side groups, and respond only to those hormones that are recognized. The same type of receptor may be located on cells in different body tissues, and trigger somewhat different responses. Thus, the response triggered by a hormone depends not only on the hormone, but also on the receptor present on the target cell. Once the target cell receives the hormone signal, it can respond in a variety of ways. The response may include the stimulation of protein synthesis, activation or deactivation of enzymes, alteration in the permeability of the cell membrane, altered rates of mitosis and cell growth, and stimulation of the secretion of products. Moreover, a single hormone may be capable of inducing multiple responses in a given cell. Pathways Involving Intracellular Hormone Receptors Intracellular hormone receptors are located inside the cell. Hormones that bind to this type of receptor must be able to cross the plasma membrane. Steroid hormones are derived from cholesterol and therefore can readily diffuse through hydrophobic core of the lipid bilayer to reach the intracellular receptor (Figure 17.2.2). Thyroid hormones, which contain benzene rings studded with iodine, are also lipid-soluble and can enter the cell. The location of steroid and thyroid hormone binding differs slightly: a steroid hormone may bind to its receptor within the cytosol or within the nucleus. In either case, this binding generates a hormone-receptor complex that moves toward the chromatin in the cell nucleus and binds to a particular segment of the cell’s DNA. In contrast, thyroid hormones bind to receptors already bound to DNA. For both steroid and thyroid hormones, binding of the hormone-receptor complex with DNA triggers transcription of a target gene to mRNA, which moves to the cytosol and directs protein synthesis by ribosomes. This illustration shows the steps involved with the binding of lipid-soluble hormones. Lipid-soluble hormones, such as steroid hormones, easily diffuse through the cell membrane. The hormone binds to its receptor in the cytosol, forming a receptor-hormone complex. The receptor-hormone complex then enters the nucleus and binds to the target gene on the cell’s DNA. Transcription of the gene creates a messenger RNA that is translated into the desired protein within the cytoplasm. It is these proteins that alter the cell’s activity. Figure 17.2.2 – Binding of Lipid-Soluble Hormones: A steroid hormone directly initiates the production of proteins within a target cell. Steroid hormones easily diffuse through the cell membrane. The hormone binds to its receptor in the cytosol, forming a receptor–hormone complex. The receptor–hormone complex then enters the nucleus and binds to the target gene on the DNA. Transcription of the gene creates a messenger RNA that is translated into the desired protein within the cytoplasm. Pathways Involving Cell Membrane Hormone Receptors Hydrophilic, or water-soluble, hormones are unable to diffuse through the lipid bilayer of the cell membrane and must therefore pass on their message to a receptor located at the surface of the cell. Except for thyroid hormones, which are lipid-soluble, all amino acid–derived hormones bind to cell membrane receptors that are located, at least in part, on the extracellular surface of the cell membrane. Therefore, they do not directly affect the transcription of target genes, but instead initiate a signaling cascade that is carried out by a molecule called a second messenger. In this case, the hormone is called a first messenger. The second messenger used by most hormones is cyclic adenosine monophosphate (cAMP). In the cAMP second messenger system, a water-soluble hormone binds to its receptor in the cell membrane (Step 1 in Figure 17.2.3). This receptor is associated with an intracellular component called a G protein, and binding of the hormone activates the G-protein component (Step 2). The activated G protein in turn activates an enzyme called adenylyl cyclase, also known as adenylate cyclase (Step 3), which converts adenosine triphosphate (ATP) to cAMP (Step 4). As the second messenger, cAMP activates a type of enzyme called a protein kinase that is present in the cytosol (Step 5). Activated protein kinases initiate a phosphorylation cascade, in which multiple protein kinases phosphorylate (add a phosphate group to) numerous and various cellular proteins, including other enzymes (Step 6). This illustration shows the binding of water-soluble hormones. Water-soluble hormones cannot diffuse through the cell membrane. These hormones must bind to a receptor on the outer surface of the cell membrane. The receptor then activates a G protein in the cytoplasm, which travels to and activates adenylyl cyclase. Adenylyl cyclase catalyzes the conversion of ATP to CAMP, the secondary messenger in this pathway. CAMP, in turn, activates protein kinases, which phosphorylate proteins in the cytoplasm. This phosphorylation, shown as a P being added to a polypeptide chain, activates the proteins, allowing them to alter cell activity. Figure 17.2.3 – Binding of Water-Soluble Hormones: Water-soluble hormones cannot diffuse through the cell membrane. These hormones must bind to a surface cell-membrane receptor. The receptor then initiates a cell-signaling pathway within the cell involving G proteins, adenylyl cyclase, the secondary messenger cyclic AMP (cAMP), and protein kinases. In the final step, these protein kinases phosphorylate proteins in the cytoplasm. This activates proteins in the cell that carry out the changes specified by the hormone. The phosphorylation of cellular proteins can trigger a wide variety of effects, from nutrient metabolism to the synthesis of additional hormones. The effects vary according to the type of target cell, the G proteins and kinases involved, and the phosphorylation of proteins. Examples of hormones that use cAMP as a second messenger include calcitonin, which is important for bone construction and regulating blood calcium levels; glucagon, which plays a role in blood glucose levels; and thyroid-stimulating hormone, which causes the release of T3 and T4 from the thyroid gland. Overall, the phosphorylation cascade significantly increases the efficiency, speed, and specificity of the hormonal response, as thousands of signaling events can be initiated simultaneously in response to a very low concentration of hormone in the bloodstream. However, the duration of the hormone signal is short, as cAMP is quickly deactivated by the enzyme phosphodiesterase (PDE), which is located in the cytosol. The action of PDE helps to ensure that a target cell’s response ceases quickly unless new hormones arrive at the cell membrane. Importantly, there are also G proteins that decrease the levels of cAMP in the cell in response to hormone binding. For example, when growth hormone–inhibiting hormone (GHIH), also known as somatostatin, binds to its receptors in the pituitary gland, the level of cAMP decreases, thereby inhibiting the secretion of human growth hormone. Not all water-soluble hormones initiate the cAMP second messenger system. One common alternative system uses calcium ions as a second messenger. In this system, G proteins activate the enzyme phospholipase C (PLC), which functions similarly to adenylyl cyclase. Once activated, PLC cleaves a membrane-bound phospholipid into two molecules: diacylglycerol (DAG) and inositol triphosphate (IP3). Like cAMP, DAG activates protein kinases that initiate a phosphorylation cascade. At the same time, IP3 causes calcium ions to be released from storage sites within the cytosol, such as from within the smooth endoplasmic reticulum. The calcium ions then act as second messengers in two ways: they can influence enzymatic and other cellular activities directly, or they can bind to calcium-binding proteins, the most common of which is calmodulin. Upon binding calcium, calmodulin is able to modulate protein kinase within the cell. Examples of hormones that use calcium ions as a second messenger system include angiotensin II, which helps regulate blood pressure through vasoconstriction, and growth hormone–releasing hormone (GHRH), which causes the pituitary gland to release growth hormones. Factors Affecting Target Cell Response You will recall that target cells must have receptors specific to a given hormone if that hormone is to trigger a response. But several other factors influence the target cell response. For example, the presence of a significant level of a hormone circulating in the bloodstream can cause its target cells to decrease their number of receptors for that hormone. This process is called downregulation, and it allows cells to become less reactive to the excessive hormone levels. When the level of a hormone is chronically reduced, target cells engage in upregulation to increase their number of receptors. This process allows cells to be more sensitive to the hormone that is present. Cells can also alter the sensitivity of the receptors themselves to various hormones. Two or more hormones can interact to affect the response of cells in a variety of ways. The three most common types of interaction are as follows: The permissive effect, in which the presence of one hormone enables another hormone to act. For example, thyroid hormones have complex permissive relationships with certain reproductive hormones. A dietary deficiency of iodine, a component of thyroid hormones, can therefore affect reproductive system development and functioning. The synergistic effect, in which two hormones with similar effects produce an amplified response. In some cases, two hormones are required for an adequate response. For example, two different reproductive hormones—FSH from the pituitary gland and estrogens from the ovaries—are required for the maturation of female ova (egg cells). The antagonistic effect, in which two hormones have opposing effects. A familiar example is the effect of two pancreatic hormones, insulin and glucagon. Insulin increases the liver’s storage of glucose as glycogen, decreasing blood glucose, whereas glucagon stimulates the breakdown of glycogen stores, increasing blood glucose. Regulation of Hormone Secretion To prevent abnormal hormone levels and a potential disease state, hormone levels must be tightly controlled. The body maintains this control by balancing hormone production and degradation. Feedback loops govern the initiation and maintenance of most hormone secretion in response to various stimuli. Role of Feedback Loops The contribution of feedback loops to homeostasis will only be briefly reviewed here. Positive feedback loops are characterized by the release of additional hormone in response to an original hormone release. The release of oxytocin during childbirth is a positive feedback loop. The initial release of oxytocin begins to signal the uterine muscles to contract, which pushes the fetus toward the cervix, causing it to stretch. This, in turn, signals the pituitary gland to release more oxytocin, causing labor contractions to intensify. The release of oxytocin decreases after the birth of the child. The more common method of hormone regulation is the negative feedback loop. Negative feedback is characterized by the inhibition of further secretion of a hormone in response to adequate levels of that hormone. This allows blood levels of the hormone to be regulated within a narrow range. An example of a negative feedback loop is the release of glucocorticoid hormones from the adrenal glands, as directed by the hypothalamus and pituitary gland. As glucocorticoid concentrations in the blood rise, the hypothalamus and pituitary gland reduce their signaling to the adrenal glands to prevent additional glucocorticoid secretion (Figure 17.2.4). This diagram shows a negative feedback loop using the example of glucocorticoid regulation in the blood. Step 1 in the cycle is when an imbalance occurs. The hypothalamus perceives low blood concentrations of glucocorticoids in the blood. This is illustrated by there being only 5 glucocorticoids floating in a cross section of an artery. Step 2 in the cycle is hormone release, where the hypothalamus releases corticotropin-releasing hormone (CRH). Step 3 is labeled correction. Here, the CRH release starts a hormone cascade that triggers the adrenal gland to release glucocorticoid into the blood. This allows the blood concentration of glucocorticoid to increase, as illustrated by 8 glucocorticoid molecules now being present in the cross section of the artery. Step 4 is labeled negative feedback. Here, the hypothalamus perceives normal concentrations of glucocorticoids in the blood and stops releasing CRH. This brings blood glucocorticoid levels back to homeostasis. Figure 17.2.4 – Negative Feedback Loop: The release of adrenal glucocorticoids is stimulated by the release of hormones from the hypothalamus and pituitary gland. This signaling is inhibited when glucocorticoid levels become elevated by causing negative signals to the pituitary gland and hypothalamus. Role of Endocrine Gland Stimuli Reflexes triggered by both chemical and neural stimuli control endocrine activity. These reflexes may be simple, involving only one hormone response, or they may be more complex and involve many hormones, as is the case with the hypothalamic control of various anterior pituitary–controlled hormones. Humoral stimuli are changes in blood levels of non-hormone chemicals, such as nutrients or ions, which cause the release or inhibition of a hormone to, in turn, maintain homeostasis. For example, osmoreceptors in the hypothalamus detect changes in blood osmolarity (the concentration of solutes in the blood plasma). If blood osmolarity is too high, meaning that the blood is not dilute enough, osmoreceptors signal the hypothalamus to release ADH. The hormone causes the kidneys to reabsorb more water and reduce the volume of urine produced. This reabsorption causes a reduction of the osmolarity of the blood, diluting the blood to the appropriate level. The regulation of blood glucose is another example. High blood glucose levels cause the release of insulin from the pancreas, which increases glucose uptake by cells and liver storage of glucose as glycogen. An endocrine gland may also secrete a hormone in response to the presence of another hormone produced by a different endocrine gland. Such hormonal stimuli often involve the hypothalamus, which produces releasing and inhibiting hormones that control the secretion of a variety of pituitary hormones. In addition to these chemical signals, hormones can also be released in response to neural stimuli. A common example of neural stimuli is the activation of the fight-or-flight response by the sympathetic nervous system. When an individual perceives danger, sympathetic neurons signal the adrenal glands to secrete norepinephrine and epinephrine. The two hormones dilate blood vessels, increase the heart and respiratory rate, and suppress the digestive and immune systems. These responses boost the body’s transport of oxygen to the brain and muscles, thereby improving the body’s ability to fight or flee. Everyday Connections – Bisphenol A and Endocrine Disruption You may have heard news reports about the effects of a chemical called bisphenol A (BPA) in various types of food packaging. BPA is used in the manufacturing of hard plastics and epoxy resins. Common food-related items that may contain BPA include the lining of aluminum cans, plastic food-storage containers, drinking cups, as well as baby bottles and “sippy” cups. Other uses of BPA include medical equipment, dental fillings, and the lining of water pipes. Research suggests that BPA is an endocrine disruptor, meaning that it negatively interferes with the endocrine system, particularly during the prenatal and postnatal development period. In particular, BPA mimics the hormonal effects of estrogens and has the opposite effect—that of androgens. The U.S. Food and Drug Administration (FDA) notes in their statement about BPA safety that although traditional toxicology studies have supported the safety of low levels of exposure to BPA, recent studies using novel approaches to test for subtle effects have led to some concern about the potential effects of BPA on the brain, behavior, and prostate gland in fetuses, infants, and young children. The FDA is currently facilitating decreased use of BPA in food-related materials. Many US companies have voluntarily removed BPA from baby bottles, “sippy” cups, and the linings of infant formula cans, and most plastic reusable water bottles sold today boast that they are “BPA free.” In contrast, both Canada and the European Union have completely banned the use of BPA in baby products. The potential harmful effects of BPA have been studied in both animal models and humans and include a large variety of health effects, such as developmental delay and disease. For example, prenatal exposure to BPA during the first trimester of human pregnancy may be associated with wheezing and aggressive behavior during childhood. Adults exposed to high levels of BPA may experience altered thyroid signaling and male sexual dysfunction. BPA exposure during the prenatal or postnatal period of development in animal models has been observed to cause neurological delays, changes in brain structure and function, sexual dysfunction, asthma, and increased risk for multiple cancers. In vitro studies have also shown that BPA exposure causes molecular changes that initiate the development of cancers of the breast, prostate, and brain. Although these studies have implicated BPA in numerous ill health effects, some experts caution that some of these studies may be flawed and that more research needs to be done. In the meantime, the FDA recommends that consumers take precautions to limit their exposure to BPA. In addition to purchasing foods in packaging free of BPA, consumers should avoid carrying or storing foods or liquids in bottles with the recycling code 3 or 7. Foods and liquids should not be microwave-heated in any form of plastic: use paper, glass, or ceramics instead. Chapter Review Hormones are derived from amino acids or lipids. Amine hormones originate from the amino acids tryptophan or tyrosine. Larger amino acid hormones include peptides and protein hormones. Steroid hormones are derived from cholesterol. Steroid hormones and thyroid hormone are lipid soluble. All other amino acid–derived hormones are water soluble. Hydrophobic hormones are able to diffuse through the membrane and interact with an intracellular receptor. In contrast, hydrophilic hormones must interact with cell membrane receptors. These are typically associated with a G protein, which becomes activated when the hormone binds the receptor. This initiates a signaling cascade that involves a second messenger, such as cyclic adenosine monophosphate (cAMP). Second messenger systems greatly amplify the hormone signal, creating a broader, more efficient, and faster response. Hormones are released upon stimulation that is of either chemical or neural origin. Regulation of hormone release is primarily achieved through negative feedback. Various stimuli may cause the release of hormones, but there are three major types. Humoral stimuli are changes in ion or nutrient levels in the blood. Hormonal stimuli are changes in hormone levels that initiate or inhibit the secretion of another hormone. Finally, a neural stimulus occurs when a nerve impulse prompts the secretion or inhibition of a hormone. Review Questions Critical Thinking Questions 1. Compare and contrast the signaling events involved with the second messengers cAMP and IP3. 2. Describe the mechanism of hormone response resulting from the binding of a hormone with an intracellular receptor. Glossary adenylyl cyclase membrane-bound enzyme that converts ATP to cyclic AMP, creating cAMP, as a result of G-protein activation cyclic adenosine monophosphate (cAMP) second messenger that, in response to adenylyl cyclase activation, triggers a phosphorylation cascade diacylglycerol (DAG) molecule that, like cAMP, activates protein kinases, thereby initiating a phosphorylation cascade downregulation decrease in the number of hormone receptors, typically in response to chronically excessive levels of a hormone first messenger hormone that binds to a cell membrane hormone receptor and triggers activation of a second messenger system G protein protein associated with a cell membrane hormone receptor that initiates the next step in a second messenger system upon activation by hormone–receptor binding hormone receptor protein within a cell or on the cell membrane that binds a hormone, initiating the target cell response inositol triphosphate (IP3) molecule that initiates the release of calcium ions from intracellular stores phosphodiesterase (PDE) cytosolic enzyme that deactivates and degrades cAMP phosphorylation cascade signaling event in which multiple protein kinases phosphorylate the next protein substrate by transferring a phosphate group from ATP to the protein protein kinase enzyme that initiates a phosphorylation cascade upon activation second messenger molecule that initiates a signaling cascade in response to hormone binding on a cell membrane receptor and activation of a G protein upregulation increase in the number of hormone receptors, typically in response to chronically reduced levels of a hormone Solutions Answers for Critical Thinking Questions In both cAMP and IP3–calcium signaling, a hormone binds to a cell membrane hormone receptor that is coupled to a G protein. The G protein becomes activated when the hormone binds. In the case of cAMP signaling, the activated G protein activates adenylyl cyclase, which causes ATP to be converted to cAMP. This second messenger can then initiate other signaling events, such as a phosphorylation cascade. In the case of IP3–calcium signaling, the activated G protein activates phospholipase C, which cleaves a membrane phospholipid compound into DAG and IP3. IP3 causes the release of calcium, another second messenger, from intracellular stores. This causes further signaling events. An intracellular hormone receptor is located within the cell. A hydrophobic hormone diffuses through the cell membrane and binds to the intracellular hormone receptor, which may be in the cytosol or in the cell nucleus. This hormone–receptor complex binds to a segment of DNA. This initiates the transcription of a target gene, the end result of which is protein assembly and the hormonal response. This work, Anatomy & Physiology, is adapted from Anatomy & Physiology by OpenStax, licensed under CC BY. This edition, with revised content and artwork, is licensed under CC BY-SA except where otherwise noted. Images, from Anatomy & Physiology by OpenStax, are licensed under CC BY except where otherwise noted. Access the original for free at https://openstax.org/books/anatomy-and-physiology/pages/1-introduction. Previous/next navigation Previous: 17.1 An Overview of the Endocrine System Next: 17.3 The Pituitary Gland and Hypothalamus BACK TO TOP LICENSE Icon for the Creative Commons Attribution-ShareAlike 4.0 International License Anatomy & Physiology Copyright © 2019 by Lindsay M. 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Response stopped Lee J. Gugliotto, an Adventist author, has contributed significantly to the study and understanding of the Bible. His work, particularly the “Handbook for Bible Study,” provides a comprehensive guide to understanding, teaching, and preaching the Word of God1. This book includes various methodologies for biblical analysis and interpretation, which could be used to compare the writings of Moses in the Psalms and the disclosures in the Gospel of Matthew. The division of these texts into five parts may reflect a thematic or structural analysis, which is a common approach in biblical studies to understand the underlying message and coherence within the scriptures. Gugliotto’s principles of exegesis could potentially be applied to dissect these texts into their respective parts, offering a deeper insight into their meanings and how they relate to the teachings from the altar, which is often symbolic of sacrifice and communion with God. If you’re interested in a detailed study or comparison of these biblical texts, Gugliotto’s methodologies might provide a valuable framework for your exploration.

By Faith, or by Works of the Law? Gal 3:1  You foolish Galatians, who has bewitched you, before whose eyes Jesus Christ was publicly portrayed as crucified?  Gal 3:2  This is the only thing I want to find out from you: did you receive the Spirit by the works of the Law, or by hearing with faith?  Gal 3:3  Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh?  Gal 3:4  Did you suffer so many things in vain—if indeed it was in vain?  Gal 3:5  So then, does He who provides you with the Spirit and works miracles among you, do it by the works of the Law, or by hearing with faith?  Gal 3:6  Even so Abraham BELIEVED GOD, AND IT WAS RECKONED TO HIM AS RIGHTEOUSNESS.  Gal 3:7  Therefore, be sure that it is those who are of faith who are sons of Abraham.  Gal 3:8  The Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, "ALL THE NATIONS WILL BE BLESSED IN YOU."  Gal 3:9  So then those who are of faith are blessed with Abraham, the believer.  The Righteous Shall Live by Faith Gal 3:10  For as many as are of the works of the Law are under a curse; for it is written, "CURSED IS EVERYONE WHO DOES NOT ABIDE BY ALL THINGS WRITTEN IN THE BOOK OF THE LAW, TO PERFORM THEM."  Gal 3:11  Now that no one is justified by the Law before God is evident; for, "THE RIGHTEOUS MAN SHALL LIVE BY FAITH."  Gal 3:12  However, the Law is not of faith; on the contrary, "HE WHO PRACTICES THEM SHALL LIVE BY THEM."  Gal 3:13  Christ redeemed us from the curse of the Law, having become a curse for us—for it is written, "CURSED IS EVERYONE WHO HANGS ON A TREE"—  Gal 3:14  in order that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we would receive the promise of the Spirit through faith.  The Law and the Promise Gal 3:15  Brethren, I speak in terms of human relations: even though it is only a man's covenant, yet when it has been ratified, no one sets it aside or adds conditions to it.  Gal 3:16  Now the promises were spoken to Abraham and to his seed. He does not say, "And to seeds," as referring to many, but rather to one, "And to your seed," that is, Christ.  Gal 3:17  What I am saying is this: the Law, which came four hundred and thirty years later, does not invalidate a covenant previously ratified by God, so as to nullify the promise.  Gal 3:18  For if the inheritance is based on law, it is no longer based on a promise; but God has granted it to Abraham by means of a promise.  Gal 3:19  Why the Law then? It was added because of transgressions, having been ordained through angels by the agency of a mediator, until the seed would come to whom the promise had been made.  Gal 3:20  Now a mediator is not for one party only; whereas God is only one.  Gal 3:21  Is the Law then contrary to the promises of God? May it never be! For if a law had been given which was able to impart life, then righteousness would indeed have been based on law.  Gal 3:22  But the Scripture has shut up everyone under sin, so that the promise by faith in Jesus Christ might be given to those who believe.  Gal 3:23  But before faith came, we were kept in custody under the law, being shut up to the faith which was later to be revealed.  Gal 3:24  Therefore the Law has become our tutor to lead us to Christ, so that we may be justified by faith.  Gal 3:25  But now that faith has come, we are no longer under a tutor.  Gal 3:26  For you are all sons of God through faith in Christ Jesus.  Gal 3:27  For all of you who were baptized into Christ have clothed yourselves with Christ.  Gal 3:28  There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus.  Gal 3:29  And if you belong to Christ, then you are Abraham's descendants, heirs according to promise. Chapter 3 6-9. See EGW on Romans 8:15. 8. See EGW on Genesis 12:2, 3; Acts 15:11. 10-13. See EGW on ch. 2:16; Romans 3:19-28. 13. See EGW on 2 Corinthians 3:7-18; Hebrews 13:11-13. 19. See EGW on 2 Corinthians 3:7-11. 24 (ch. 2:16; Romans 3:19-28). The Law Points to Christ—The law has no power to pardon the transgressor, but it points him to Christ Jesus, who says to him, I will take your sin and bear it Myself, if you will accept Me as your substitute and surety. Return to your allegiance, and I will impute to you My righteousness (The Review and Herald, May 7, 1901). Which Law Is the Schoolmaster?—I am asked concerning the law in Galatians. What law is the schoolmaster to bring us to Christ? I answer: Both the ceremonial and the moral code of ten commandments. Christ was the foundation of the whole Jewish economy. The death of Abel was in consequence of Cain's refusing to accept God's plan in the school of obedience, to be saved by the blood of Jesus Christ, typified by the sacrificial offerings pointing to Christ. Cain refused the shedding of blood, which symbolized the blood of Christ to be shed for the world. This whole ceremony was prepared by God, and Christ became the foundation of the whole system. This is the beginning of its work as the schoolmaster to bring sinful human agents to a consideration of Christ. All who did service in connection with the sanctuary were being educated constantly in regard to the intervention of Christ in behalf of the human race. This service was designed to create in every heart a love for the law of God, which is the law of His kingdom. The sacrificial offering was to be an object lesson of the love of God revealed in Christ—in the suffering, dying victim, who took upon Himself the sin of which man was guilty, the innocent being made sin for us. In the contemplation of this great theme of salvation, we see Christ's work. Not only the promised gift of the Spirit, but also the nature and character of this sacrifice and intervention, is a subject which should create in our hearts elevated, sacred, high ideas of the law of God, which holds its claims upon every human agency. The violation of that law in the small act of eating of the forbidden fruit, brought upon man and upon the earth the consequence of disobedience to the holy law of God. The nature of the intervention should ever make man afraid to do the smallest action in disobedience to God's requirement. There should be a clear understanding of that which constitutes sin, and we should avoid the least approach to step over the boundaries from obedience to disobedience. God would have every member of His creation understand the great work of the infinite Son of God in giving His life for the salvation of the world. “Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew Him not.” When he sees in Christ the embodiment of infinite and disinterested love and benevolence, there is awakened in the heart of the sinner a thankful disposition to follow where Christ is drawing (Manuscript 87, 1900). Especially the Moral Law—“The law was our schoolmaster to bring us unto Christ, that we might be justified by faith.” In this scripture, the Holy Spirit through the apostle is speaking especially of the moral law. The law reveals sin to us, and causes us to feel our need of Christ, and to flee unto Him for pardon and peace by exercising repentance toward God and faith toward our Lord Jesus Christ.... The law of ten commandments is not to be looked upon as much from the prohibitory side as from the mercy side. Its prohibitions are the sure guarantee of happiness in obedience. As received in Christ, it works in us the purity of character that will bring joy to us through eternal ages. To the obedient it is a wall of protection. We behold in it the goodness of God, who by revealing to men the immutable principles of righteousness seeks to shield them from the evils that result from transgression. We are not to regard God as waiting to punish the sinner for his sin. The sinner brings the punishment upon himself. His own actions start a train of circumstances that bring the sure result. Every act of transgression reacts upon the sinner, works in him a change of character, and makes it more easy for him to transgress again. By choosing to sin, men separate themselves from God, cut themselves off from the channel of blessing, and the sure result is ruin and death. The law is an expression of God's idea. When we receive it in Christ, it becomes our idea. It lifts us above the power of natural desires and tendencies, above temptations that lead to sin (Manuscript 23a, 1896). The Relation of the Two Laws—It is not so essential to understand the precise particulars in regard to the relation of the two laws. It is of far greater consequence that we know whether we are transgressing the law of God, whether we stand in obedience or disobedience before the holy precepts (Letter 165, 1901). 24-26 (ch. 6:14; 1 John 3:4). Christ the Only Remedy—When the mind is drawn to the cross of Calvary, Christ by imperfect sight is discerned on the shameful cross. Why did He die? In consequence of sin. What is sin? The transgression of the law. Then the eyes are open to see the character of sin. The law is broken but cannot pardon the transgressor. It is our schoolmaster, condemning to punishment. Where is the remedy? The law drives us to Christ, who was hanged upon the cross that He might be able to impart His righteousness to fallen, sinful man and thus present men to His Father in His righteous character (Manuscript 50, 1900).

Sons and Heirs Gal 4:1  Now I say, as long as the heir is a child, he does not differ at all from a slave although he is owner of everything,  Gal 4:2  but he is under guardians and managers until the date set by the father.  Gal 4:3  So also we, while we were children, were held in bondage under the elemental things of the world.  Gal 4:4  But when the fullness of the time came, God sent forth His Son, born of a woman, born under the Law,  Gal 4:5  so that He might redeem those who were under the Law, that we might receive the adoption as sons.  Gal 4:6  Because you are sons, God has sent forth the Spirit of His Son into our hearts, crying, "Abba! Father!"  Gal 4:7  Therefore you are no longer a slave, but a son; and if a son, then an heir through God.  Paul's Concern for the Galatians Gal 4:8  However at that time, when you did not know God, you were slaves to those which by nature are no gods.  Gal 4:9  But now that you have come to know God, or rather to be known by God, how is it that you turn back again to the weak and worthless elemental things, to which you desire to be enslaved all over again?  Gal 4:10  You observe days and months and seasons and years.  Gal 4:11  I fear for you, that perhaps I have labored over you in vain.  Gal 4:12  I beg of you, brethren, become as I am, for I also have become as you are. You have done me no wrong;  Gal 4:13  but you know that it was because of a bodily illness that I preached the gospel to you the first time;  Gal 4:14  and that which was a trial to you in my bodily condition you did not despise or loathe, but you received me as an angel of God, as Christ Jesus Himself.  Gal 4:15  Where then is that sense of blessing you had? For I bear you witness that, if possible, you would have plucked out your eyes and given them to me.  Gal 4:16  So have I become your enemy by telling you the truth?  Gal 4:17  They eagerly seek you, not commendably, but they wish to shut you out so that you will seek them.  Gal 4:18  But it is good always to be eagerly sought in a commendable manner, and not only when I am present with you.  Gal 4:19  My children, with whom I am again in labor until Christ is formed in you—  Gal 4:20  but I could wish to be present with you now and to change my tone, for I am perplexed about you.  Example of Hagar and Sarah Gal 4:21  Tell me, you who want to be under law, do you not listen to the law?  Gal 4:22  For it is written that Abraham had two sons, one by the bondwoman and one by the free woman.  Gal 4:23  But the son by the bondwoman was born according to the flesh, and the son by the free woman through the promise.  Gal 4:24  This is allegorically speaking, for these women are two covenants: one proceeding from Mount Sinai bearing children who are to be slaves; she is Hagar.  Gal 4:25  Now this Hagar is Mount Sinai in Arabia and corresponds to the present Jerusalem, for she is in slavery with her children.  Gal 4:26  But the Jerusalem above is free; she is our mother.  Gal 4:27  For it is written, "REJOICE, BARREN WOMAN WHO DOES NOT BEAR; BREAK FORTH AND SHOUT, YOU WHO ARE NOT IN LABOR; FOR MORE NUMEROUS ARE THE CHILDREN OF THE DESOLATE THAN OF THE ONE WHO HAS A HUSBAND."  Gal 4:28  And you brethren, like Isaac, are children of promise.  Gal 4:29  But as at that time he who was born according to the flesh persecuted him who was born according to the Spirit, so it is now also.  Gal 4:30  But what does the Scripture say? "CAST OUT THE BONDWOMAN AND HER SON, FOR THE SON OF THE BONDWOMAN SHALL NOT BE AN HEIR WITH THE SON OF THE FREE WOMAN."  Gal 4:31  So then, brethren, we are not children of a bondwoman, but of the free woman.  7. See EGW on Romans 8:17. 24-31. See EGW on Romans 8:15-21.

Christ Has Set Us Free Gal 5:1  It was for freedom that Christ set us free; therefore keep standing firm and do not be subject again to a yoke of slavery.  Gal 5:2  Behold I, Paul, say to you that if you receive circumcision, Christ will be of no benefit to you.  Gal 5:3  And I testify again to every man who receives circumcision, that he is under obligation to keep the whole Law.  Gal 5:4  You have been severed from Christ, you who are seeking to be justified by law; you have fallen from grace.  Gal 5:5  For we through the Spirit, by faith, are waiting for the hope of righteousness.  Gal 5:6  For in Christ Jesus neither circumcision nor uncircumcision means anything, but faith working through love.  Gal 5:7  You were running well; who hindered you from obeying the truth?  Gal 5:8  This persuasion did not come from Him who calls you.  Gal 5:9  A little leaven leavens the whole lump of dough.  Gal 5:10  I have confidence in you in the Lord that you will adopt no other view; but the one who is disturbing you will bear his judgment, whoever he is.  Gal 5:11  But I, brethren, if I still preach circumcision, why am I still persecuted? Then the stumbling block of the cross has been abolished.  Gal 5:12  I wish that those who are troubling you would even mutilate themselves.  Gal 5:13  For you were called to freedom, brethren; only do not turn your freedom into an opportunity for the flesh, but through love serve one another.  Gal 5:14  For the whole Law is fulfilled in one word, in the statement, "YOU SHALL LOVE YOUR NEIGHBOR AS YOURSELF."  Gal 5:15  But if you bite and devour one another, take care that you are not consumed by one another.  Keep in Step with the Spirit Gal 5:16  But I say, walk by the Spirit, and you will not carry out the desire of the flesh.  Gal 5:17  For the flesh sets its desire against the Spirit, and the Spirit against the flesh; for these are in opposition to one another, so that you may not do the things that you please.  Gal 5:18  But if you are led by the Spirit, you are not under the Law.  Gal 5:19  Now the deeds of the flesh are evident, which are: immorality, impurity, sensuality,  Gal 5:20  idolatry, sorcery, enmities, strife, jealousy, outbursts of anger, disputes, dissensions, factions,  Gal 5:21  envying, drunkenness, carousing, and things like these, of which I forewarn you, just as I have forewarned you, that those who practice such things will not inherit the kingdom of God.  Gal 5:22  But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness,  Gal 5:23  gentleness, self-control; against such things there is no law.  Gal 5:24  Now those who belong to Christ Jesus have crucified the flesh with its passions and desires.  Gal 5:25  If we live by the Spirit, let us also walk by the Spirit.  Gal 5:26  Let us not become boastful, challenging one another, envying one another. Chapter 5 1. See EGW on Romans 8:15-21. 1, 2 (1 Corinthians 1:10-13). The Controversy Over Circumcision—Factions also were beginning to rise through the influence of Judaizing teachers, who urged that the converts to Christianity should observe the ceremonial law in the matter of circumcision. They still maintained that the original Israel were the exalted and privileged children of Abraham, and were entitled to all the promises made to him. They sincerely thought that in taking this medium ground between Jew and Christian, they would succeed in removing the odium which attached to Christianity, and would gather in large numbers of the Jews. They vindicated their position, which was in opposition to that of Paul, by showing that the course of the apostle, in receiving the Gentiles into the church without circumcision, prevented more Jews from accepting the faith than there were accessions from the Gentiles. Thus they excused their opposition to the results of the calm deliberations of God's acknowledged servants. They refused to admit that the work of Christ embraced the whole world. They claimed that He was the Saviour of the Hebrews alone; therefore they maintained that the Gentiles should receive circumcision before being admitted to the privileges of the church of Christ. After the decision of the council at Jerusalem concerning this question, many were still of this opinion, but did not then push their opposition any farther. The council had, on that occasion, decided that the converts from the Jewish church might observe the ordinances of the Mosaic law if they chose, while those ordinances should not be made obligatory upon converts from the Gentiles. The opposing class now took advantage of this, to urge a distinction between the observers of the ceremonial law and those who did not observe it, holding that the latter were farther from God than the former. Paul's indignation was stirred. His voice was raised in stern rebuke: “If ye be circumcised, Christ shall profit you nothing.” The party maintaining that Christianity was valueless without circumcision arrayed themselves against the apostle, and he had to meet them in every church which he founded or visited: in Jerusalem, Antioch, Galatia, Corinth, Ephesus, and Rome. God urged him out to the great work of preaching Christ, and Him crucified; circumcision or uncircumcision was nothing. The Judaizing party looked upon Paul as an apostate, bent upon breaking down the partition wall which God had established between the Israelites and the world. They visited every church which he had organized, creating divisions. Holding that the end would justify the means, they circulated false charges against the apostle, and endeavored to bring him into disrepute. As Paul, in visiting the churches, followed after these zealous and unscrupulous opposers, he met many who viewed him with distrust, and some who even despised his labors. These divisions in regard to the ceremonial law, and the relative merits of the different ministers teaching the doctrine of Christ, caused the apostle much anxiety and hard labor [1 Corinthians 1:10-13 quoted] (Sketches from the Life of Paul, 121, 122). 6 (Philippians 2:12; 1 Timothy 6:12; Titus 2:14; James 2:14-20; 1 Peter 1:22; Revelation 2:2; see EGW on Titus 1:9-11). Bible Religion Means Constant Work—Genuine faith always works by love. When you look to Calvary it is not to quiet your soul in the non-performance of duty, not to compose yourself to sleep, but to create faith in Jesus, faith that will work, purifying the soul from the slime of selfishness. When we lay hold of Christ by faith, our work has just begun. Every man has corrupt and sinful habits that must be overcome by vigorous warfare. Every soul is required to fight the fight of faith. If one is a follower of Christ, he cannot be sharp in deal, he cannot be hardhearted, devoid of sympathy. He cannot be coarse in his speech. He cannot be full of pomposity and self-esteem. He cannot be overbearing, nor can he use harsh words, and censure and condemn. The labor of love springs from the work of faith. Bible religion means constant work. “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.” “Work out your own salvation with fear and trembling, for it is God that worketh in you, both to will and to do of his good pleasure.” We are to be zealous of good works; be careful to maintain good works. And the true Witness says, “I know thy works.” While it is true that our busy activities will not in themselves ensure salvation, it is also true that faith which unites us to Christ will stir the soul to activity (Manuscript 16, 1890). 17 (Ephesians 6:12). Stern Conflicts in the Christian Life—The life of the Christian is not all smooth. He has stern conflicts to meet. Severe temptations assail him. “The flesh lusteth against the Spirit, and the Spirit against the flesh.” The nearer we come to the close of this earth's history, the more delusive and ensnaring will be the attacks of the enemy. His attacks will grow fiercer and more frequent. Those who resist light and truth will become more hardened and unimpressible, and more bitter against those who love God and keep His commandments (Manuscript 33, 1911). 22, 23 (Ephesians 5:9). The Indwelling of the Spirit—The influence of the Holy Spirit is the life of Christ in the soul. We do not see Christ and speak to Him, but His Holy Spirit is just as near us in one place as in another. It works in and through every one who receives Christ. Those who know the indwelling of the Spirit reveal the fruits of the Spirit—love, joy, peace, long-suffering, gentleness, goodness, faith (Manuscript 41, 1897).

Greeting Gal 1:1  Paul, an apostle (not sent from men nor through the agency of man, but through Jesus Christ and God the Father, who raised Him from the dead),  Gal 1:2  and all the brethren who are with me, To the churches of Galatia:  Gal 1:3  Grace to you and peace from God our Father and the Lord Jesus Christ,  Gal 1:4  who gave Himself for our sins so that He might rescue us from this present evil age, according to the will of our God and Father,  Gal 1:5  to whom be the glory forevermore. Amen.  No Other Gospel Gal 1:6  I am amazed that you are so quickly deserting Him who called you by the grace of Christ, for a different gospel;  Gal 1:7  which is really not another; only there are some who are disturbing you and want to distort the gospel of Christ.  Gal 1:8  But even if we, or an angel from heaven, should preach to you a gospel contrary to what we have preached to you, he is to be accursed!  Gal 1:9  As we have said before, so I say again now, if any man is preaching to you a gospel contrary to what you received, he is to be accursed!  Gal 1:10  For am I now seeking the favor of men, or of God? Or am I striving to please men? If I were still trying to please men, I would not be a bond-servant of Christ.  Paul Called by God Gal 1:11  For I would have you know, brethren, that the gospel which was preached by me is not according to man.  Gal 1:12  For I neither received it from man, nor was I taught it, but I received it through a revelation of Jesus Christ.  Gal 1:13  For you have heard of my former manner of life in Judaism, how I used to persecute the church of God beyond measure and tried to destroy it;  Gal 1:14  and I was advancing in Judaism beyond many of my contemporaries among my countrymen, being more extremely zealous for my ancestral traditions.  Gal 1:15  But when God, who had set me apart even from my mother's womb and called me through His grace, was pleased  Gal 1:16  to reveal His Son in me so that I might preach Him among the Gentiles, I did not immediately consult with flesh and blood,  Gal 1:17  nor did I go up to Jerusalem to those who were apostles before me; but I went away to Arabia, and returned once more to Damascus.  Gal 1:18  Then three years later I went up to Jerusalem to become acquainted with Cephas, and stayed with him fifteen days.  Gal 1:19  But I did not see any other of the apostles except James, the Lord's brother.  Gal 1:20  (Now in what I am writing to you, I assure you before God that I am not lying.)  Gal 1:21  Then I went into the regions of Syria and Cilicia.  Gal 1:22  I was still unknown by sight to the churches of Judea which were in Christ;  Gal 1:23  but only, they kept hearing, "He who once persecuted us is now preaching the faith which he once tried to destroy."  Gal 1:24  And they were glorifying God because of me. Galatians Chapter 1 6, 7. Trouble in Galatia—In almost every church there were some members who were Jews by birth. To these converts the Jewish teachers found ready access, and through them gained a foothold in the churches. It was impossible, by scriptural arguments, to overthrow the doctrines taught by Paul; hence they resorted to the most unscrupulous measures to counteract his influence and weaken his authority. They declared that he had not been a disciple of Jesus, and had received no commission from Him; yet he had presumed to teach doctrines directly opposed to those held by Peter, James, and the other apostles. Thus the emissaries of Judaism succeeded in alienating many of the Christian converts from their teacher in the gospel. Having gained this point, they induced them to return to the observance of the ceremonial law as essential to salvation. Faith in Christ, and obedience to the law of ten commandments, were regarded as of minor importance. Division, heresy, and sensualism were rapidly gaining ground among the believers in Galatia. Paul's soul was stirred as he saw the evils that threatened speedily to destroy these churches. He immediately wrote to the Galatians, exposing their false theories, and with great severity rebuking those who had departed from the faith (Sketches from the Life of Paul, 188, 189). 17, 18. See EGW on Acts 9:25-27.

Paul Accepted by the Apostles Gal 2:1  Then after an interval of fourteen years I went up again to Jerusalem with Barnabas, taking Titus along also.  Gal 2:2  It was because of a revelation that I went up; and I submitted to them the gospel which I preach among the Gentiles, but I did so in private to those who were of reputation, for fear that I might be running, or had run, in vain.  Gal 2:3  But not even Titus, who was with me, though he was a Greek, was compelled to be circumcised.  Gal 2:4  But it was because of the false brethren secretly brought in, who had sneaked in to spy out our liberty which we have in Christ Jesus, in order to bring us into bondage.  Gal 2:5  But we did not yield in subjection to them for even an hour, so that the truth of the gospel would remain with you.  Gal 2:6  But from those who were of high reputation (what they were makes no difference to me; God shows no partiality)—well, those who were of reputation contributed nothing to me.  Gal 2:7  But on the contrary, seeing that I had been entrusted with the gospel to the uncircumcised, just as Peter had been to the circumcised  Gal 2:8  (for He who effectually worked for Peter in his apostleship to the circumcised effectually worked for me also to the Gentiles),  Gal 2:9  and recognizing the grace that had been given to me, James and Cephas and John, who were reputed to be pillars, gave to me and Barnabas the right hand of fellowship, so that we might go to the Gentiles and they to the circumcised.  Gal 2:10  They only asked us to remember the poor—the very thing I also was eager to do.  Paul Opposes Peter Gal 2:11  But when Cephas came to Antioch, I opposed him to his face, because he stood condemned.  Gal 2:12  For prior to the coming of certain men from James, he used to eat with the Gentiles; but when they came, he began to withdraw and hold himself aloof, fearing the party of the circumcision.  Gal 2:13  The rest of the Jews joined him in hypocrisy, with the result that even Barnabas was carried away by their hypocrisy.  Gal 2:14  But when I saw that they were not straightforward about the truth of the gospel, I said to Cephas in the presence of all, "If you, being a Jew, live like the Gentiles and not like the Jews, how is it that you compel the Gentiles to live like Jews?  Justified by Faith Gal 2:15  "We are Jews by nature and not sinners from among the Gentiles;  Gal 2:16  nevertheless knowing that a man is not justified by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified.  Gal 2:17  "But if, while seeking to be justified in Christ, we ourselves have also been found sinners, is Christ then a minister of sin? May it never be!  Gal 2:18  "For if I rebuild what I have once destroyed, I prove myself to be a transgressor.  Gal 2:19  "For through the Law I died to the Law, so that I might live to God.  Gal 2:20  "I have been crucified with Christ; and it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself up for me.  Gal 2:21  "I do not nullify the grace of God, for if righteousness comes through the Law, then Christ died needlessly." Chapter 2 1-10 (Acts 15:4-29). The Wisdom of Paul—Paul ... describes the visit which he made to Jerusalem to secure a settlement of the very questions which are now agitating the churches of Galatia, as to whether the Gentiles should submit to circumcision and keep the ceremonial law. This was the only instance in which he had deferred to the judgment of the other apostles as superior to his own. He had first sought a private interview, in which he set the matter in all its bearings before the leading apostles, Peter, James, and John. With far-seeing wisdom, he concluded that if these men could be led to take a right position, everything would be gained. Had he first presented the question before the whole council, there would have been a division of sentiment. The strong prejudice already excited because he had not enforced circumcision on the Gentiles, would have led many to take a stand against him. Thus the object of his visit would have been defeated, and his usefulness greatly hindered. But the three leading apostles, against whom no such prejudice existed, having themselves been won to the true position, brought the matter before the council, and won from all a concurrence in the decision to leave the Gentiles free from the obligations of the ceremonial law (Sketches from the Life of Paul, 192, 193). 11, 12 (James 1:8; see EGW on Acts 21:20-26). When Strong Men Waver—Even the best of men, if left to themselves, will make grave blunders. The more responsibilities placed upon the human agent, the higher his position to dictate and control, the more mischief he is sure to do in perverting minds and hearts if he does not carefully follow the way of the Lord. At Antioch Peter failed in the principles of integrity. Paul had to withstand his subverting influence face to face. This is recorded that others may profit by it, and that the lesson may be a solemn warning to the men in high places, that they may not fail in integrity, but keep close to principle. After all the failures of Peter, after his fall and restoration, his long course of service, his intimate acquaintance with Christ, his knowledge of Christ's pure, straightforward practice of principle; after all the instruction he had received, all the gifts and knowledge and great influence in preaching and teaching the Word, is it not strange that he should dissemble and evade the principles of the gospel, for fear of man, or in order to gain his esteem? Is it not strange that he should waver, and be two-sided in his position? May God give every man a sense of his own personal helplessness to steer his own vessel straight and safely into the harbor. The grace of Christ is essential every day. His matchless grace alone can save our feet from falling (Manuscript 122, 1897). 16 (ch. 3:10-13, 24; Romans 3:19-28; 5:1). No Room for Self-sufficiency—We are justified by faith. The soul who understands the meaning of these words will never be self-sufficient. We are not sufficient of ourselves to think anything of ourselves. The Holy Spirit is our efficiency in the work of character building, in forming characters after the divine similitude. When we think ourselves capable of molding our own experience, we make a great mistake. We can never of ourselves obtain the victory over temptation. But those who have genuine faith in Christ will be worked by the Holy Spirit. The soul in whose heart faith abides will grow into a beautiful temple for the Lord. He is directed by the grace of Christ. Just in proportion as he depends on the Holy Spirit's teaching he will grow (Manuscript 8, 1900). 20 (Philippians 1:21; Colossians 3:3; see EGW on Revelation 3:1). The Greatest Work in the World—Everything good in men and women is the fruit of the working of the Holy Spirit. The Spirit teaches us to reveal righteousness in our lives. The greatest work that can be done in our world is to glorify God by living the character of Christ. God will make perfect only those who will die to self. Those who are willing to do this can say, “I live; yet not I, but Christ liveth in me” (Manuscript 16, 1900).

Bear One Another's Burdens Gal 6:1  Brethren, even if anyone is caught in any trespass, you who are spiritual, restore such a one in a spirit of gentleness; each one looking to yourself, so that you too will not be tempted.  Gal 6:2  Bear one another's burdens, and thereby fulfill the law of Christ.  Gal 6:3  For if anyone thinks he is something when he is nothing, he deceives himself.  Gal 6:4  But each one must examine his own work, and then he will have reason for boasting in regard to himself alone, and not in regard to another.  Gal 6:5  For each one will bear his own load.  Gal 6:6  The one who is taught the word is to share all good things with the one who teaches him.  Gal 6:7  Do not be deceived, God is not mocked; for whatever a man sows, this he will also reap.  Gal 6:8  For the one who sows to his own flesh will from the flesh reap corruption, but the one who sows to the Spirit will from the Spirit reap eternal life.  Gal 6:9  Let us not lose heart in doing good, for in due time we will reap if we do not grow weary.  Gal 6:10  So then, while we have opportunity, let us do good to all people, and especially to those who are of the household of the faith.  Final Warning and Benediction Gal 6:11  See with what large letters I am writing to you with my own hand.  Gal 6:12  Those who desire to make a good showing in the flesh try to compel you to be circumcised, simply so that they will not be persecuted for the cross of Christ.  Gal 6:13  For those who are circumcised do not even keep the Law themselves, but they desire to have you circumcised so that they may boast in your flesh.  Gal 6:14  But may it never be that I would boast, except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world.  Gal 6:15  For neither is circumcision anything, nor uncircumcision, but a new creation.  Gal 6:16  And those who will walk by this rule, peace and mercy be upon them, and upon the Israel of God.  Gal 6:17  From now on let no one cause trouble for me, for I bear on my body the brand-marks of Jesus.  Gal 6:18  The grace of our Lord Jesus Christ be Chapter 6 1, 2 (Hebrews 12:12, 13). Working in the Spirit of Meekness—[Galatians 6:1 quoted.] The restoring is to be done, not in a proud, officious, masterly manner, but in the spirit of meekness. Do not cast your brother aside, saying. He has disappointed me, and I shall not try to help him [Galatians 6:2 quoted] (Manuscript 117a, 1901). 7. See EGW on Exodus 4:21; 20:16. 7, 8 (Romans 2:6; see EGW on Judges 16). The Harvest of Resistance—The Spirit of God keeps evil under the control of conscience. When man exalts himself above the influence of the Spirit, he reaps a harvest of iniquity. Over such a man the Spirit has less and less influence to restrain him from sowing seeds of disobedience. Warnings have less and less power over him. He gradually loses his fear of God. He sows to the flesh; he will reap corruption. The harvest of the seed that he himself has sown, is ripening. He has a contempt for God's holy commandments. His heart of flesh becomes a heart of stone. Resistance to truth confirms him in iniquity. It is because men sowed seeds of evil, that lawlessness, crime, and violence prevailed in the antediluvian world. All should be intelligent in regard to the agency by which the soul is destroyed. It is not because of any decree that God has sent out against man. He does not make man spiritually blind. God gives sufficient light and evidence to enable man to distinguish truth from error. But He does not force man to receive truth. He leaves him free to choose the good or to choose the evil. If man resists evidence that is sufficient to guide his judgment in the right direction, and chooses evil once, he will do this more readily the second time. The third time he will still more eagerly withdraw himself from God and choose to stand on the side of Satan. And in this course he will continue until he is confirmed in evil, and believes the lie he has cherished as truth. His resistance has produced its harvest (Manuscript 126, 1901). (Revelation 3:21.) A Life and Death Question—[Galatians 6:7, 8 quoted.] Wonderful truth! This is a two-edged sword which cuts both ways. This life and death question is before the whole human race. The choice we make in this life will be our choice through all eternity. We shall receive either eternal life or eternal death. There is no middle ground, no second probation. We are called upon to overcome in this life as Christ overcame. Heaven has provided us with abundant opportunities and privileges, so that we may overcome as Christ overcame, and sit down with Him on His throne. But in order to be overcomers, there must be in our lives no petting of fleshly inclinations. All selfishness must be cut out by the roots (Letter 156, 1900). 14 (see EGW on ch. 3:24-26; John 3:14-17; 12:32; Ephesians 2:8, 9; Revelation 12:10). The Cross the Source of Power—We behold in the cross of Christ our efficiency, our inexhaustible source of power (Letter 129, 1898). The Guarantee of Success—Behold in the cross of Christ the only sure guarantee for individual excellence and success. And the more the heart is wrapped up in Christ, the more secure is the treasure in the eternal world (Letter 129, 1897). (Philippians 1:21.) Paul a Living Example for Every Christian—Paul was a living example of what every true Christian should be. He lived for God's glory. His words come sounding down the line to our time: “For to me to live is Christ.” “God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.” He who was once a persecutor of Christ in the person of His saints now holds up before the world the cross of Christ. Paul's heart burned with a love for souls, and he gave all his energies for the conversion of men. There never lived a more self-denying, earnest, persevering worker. His life was Christ; he worked the works of Christ. All the blessings he received were prized as so many advantages to be used in blessing others (The Review and Herald, May 29, 1900). (Isaiah 45:21, 22; Matthew 16:24; John 1:29.) Look and Live—Hanging upon the cross Christ was the gospel. Now we have a message, “Behold the Lamb of God, which taketh away the sins of the world.” Will not our church members keep their eyes fixed on a crucified and risen Saviour, in whom their hopes of eternal life are centered? This is our message, our argument, our doctrine, our warning to the impenitent, our encouragement for the sorrowing, the hope for every believer. If we can awaken an interest in men's minds that will cause them to fix their eyes on Christ, we may step aside, and ask them only to continue to fix their eyes upon the Lamb of God. They thus receive their lesson. Whosoever will come after Me, let him deny himself, and take up his cross, and follow Me. He whose eyes are fixed on Jesus will leave all. He will die to selfishness. He will believe in all the Word of God, which is so gloriously and wonderfully exalted in Christ. As the sinner sees Jesus as He is, an all compassionate Saviour, hope and assurance take possession of his soul. The helpless soul is cast without any reservation upon Jesus. None can bear away from the vision of Christ Jesus crucified a lingering doubt. Unbelief is gone (Manuscript 49, 1898). (Psalm 85:10; see EGW on James 2:13.) The Cross of Christ Moves the World—The cross of Calvary challenges, and will finally vanquish every earthly and hellish power. In the cross all influence centers, and from it all influence goes forth. It is the great center of attraction; for on it Christ gave up His life for the human race. This sacrifice was offered for the purpose of restoring man to his original perfection. Yea, more, it was offered to give him an entire transformation of character, making him more than a conqueror. Those who in the strength of Christ overcome the great enemy of God and man, will occupy a position in the heavenly courts above angels who have never fallen. Christ declares, “I, if I be lifted up from the earth, will draw all men unto me.” If the cross does not find an influence in its favor, it creates an influence. Through generation succeeding generation, the truth for this time is revealed as present truth. Christ on the cross was the medium whereby mercy and truth met together, and righteousness and peace kissed each other. This is the means that is to move the world (Manuscript 56, 1899). 17. See EGW on Acts 9:8, 9. *****with your spirit, brethren. Amen. 

Greeting 2Co 1:1  Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother, To the church of God which is at Corinth with all the saints who are throughout Achaia:  2Co 1:2  Grace to you and peace from God our Father and the Lord Jesus Christ.  God of All Comfort 2Co 1:3  Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort,  2Co 1:4  who comforts us in all our affliction so that we will be able to comfort those who are in any affliction with the comfort with which we ourselves are comforted by God.  2Co 1:5  For just as the sufferings of Christ are ours in abundance, so also our comfort is abundant through Christ.  2Co 1:6  But if we are afflicted, it is for your comfort and salvation; or if we are comforted, it is for your comfort, which is effective in the patient enduring of the same sufferings which we also suffer;  2Co 1:7  and our hope for you is firmly grounded, knowing that as you are sharers of our sufferings, so also you are sharers of our comfort.  2Co 1:8  For we do not want you to be unaware, brethren, of our affliction which came to us in Asia, that we were burdened excessively, beyond our strength, so that we despaired even of life;  2Co 1:9  indeed, we had the sentence of death within ourselves so that we would not trust in ourselves, but in God who raises the dead;  2Co 1:10  who delivered us from so great a peril of death, and will deliver us, He on whom we have set our hope. And He will yet deliver us,  2Co 1:11  you also joining in helping us through your prayers, so that thanks may be given by many persons on our behalf for the favor bestowed on us through the prayers of many.  Paul's Change of Plans 2Co 1:12  For our proud confidence is this: the testimony of our conscience, that in holiness and godly sincerity, not in fleshly wisdom but in the grace of God, we have conducted ourselves in the world, and especially toward you.  2Co 1:13  For we write nothing else to you than what you read and understand, and I hope you will understand until the end;  2Co 1:14  just as you also partially did understand us, that we are your reason to be proud as you also are ours, in the day of our Lord Jesus.  2Co 1:15  In this confidence I intended at first to come to you, so that you might twice receive a blessing;  2Co 1:16  that is, to pass your way into Macedonia, and again from Macedonia to come to you, and by you to be helped on my journey to Judea.  2Co 1:17  Therefore, I was not vacillating when I intended to do this, was I? Or what I purpose, do I purpose according to the flesh, so that with me there will be yes, yes and no, no at the same time?  2Co 1:18  But as God is faithful, our word to you is not yes and no.  2Co 1:19  For the Son of God, Christ Jesus, who was preached among you by us—by me and Silvanus and Timothy—was not yes and no, but is yes in Him.  2Co 1:20  For as many as are the promises of God, in Him they are yes; therefore also through Him is our Amen to the glory of God through us.  2Co 1:21  Now He who establishes us with you in Christ and anointed us is God,  2Co 1:22  who also sealed us and gave us the Spirit in our hearts as a pledge.  2Co 1:23  But I call God as witness to my soul, that to spare you I did not come again to Corinth.  2Co 1:24  Not that we lord it over your faith, but are workers with you for your joy; for in your faith you are standing firm. 2 Corinthians Chapter 2 4. Paul a Friend of the Erring—The apostle Paul found it necessary to reprove wrong in the church, but he did not lose his self-control in reproving error. He anxiously explains the reason of his action. How carefully he wrought so as to leave the impression that he was a friend of the erring! He made them understand that it cost him pain to give them pain. He left the impression upon their minds that his interest was identified with theirs [2 Corinthians 2:4 quoted] (Letter 16a, 1895). 11 (Ephesians 6:12; see EGW on 2 Corinthians 4:3-6; 13:5). Give Satan No Advantage—In the conflict with satanic agencies there are decisive moments that determine the victory either on the side of God or on the side of the prince of this world. If those engaged in the warfare are not wide awake, earnest, vigilant, praying for wisdom, watching unto prayer, ... Satan comes off victor, when he might have been vanquished by the armies of the Lord.... God's faithful sentinels are to give the evil powers no advantage.... We have unseen foes to meet, evil men are agents for the powers of darkness to work through, and without spiritual discernment the soul will be ignorant of Satan's devices, and be ensnared and stumble and fall. He who would overcome must hold fast to Christ. He must not look back, but keep the eye ever upward. Mount up by the Mediator, keeping hold of the Mediator, reaching upward to one line of work after another, making no provision for the flesh, to fulfill the lusts thereof. There is no such thing as our entering the heavenly portals through indulgence and folly, amusement, selfishness, but only by constant watchfulness and unceasing prayer. Spiritual vigilance on our part individually is the price of safety. Swerve not to Satan's side a single inch, lest he gain advantage over you (Letter 47, 1893). 14-17. The Boldness of a Sanctified Conscience—[2 Corinthians 2:14-17 quoted.] These words of Paul do not denote a spiritual pride, but a deep knowledge of Christ. As one of God's messengers sent to confirm the truth of the Word, he knew what was truth; and with the boldness of a sanctified conscience he gloried in that knowledge. He knew that he was called of God to preach the gospel with all the assurance which his confidence in the message gave him. He was called to be God's ambassador to the people, and he preached the gospel as one who was called (Manuscript 43, 1907).

Greeting Eph 1:1  Paul, an apostle of Christ Jesus by the will of God, To the saints who are at Ephesus and who are faithful in Christ Jesus:  Eph 1:2  Grace to you and peace from God our Father and the Lord Jesus Christ.  Spiritual Blessings in Christ Eph 1:3  Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ,  Eph 1:4  just as He chose us in Him before the foundation of the world, that we would be holy and blameless before Him. In love  Eph 1:5  He predestined us to adoption as sons through Jesus Christ to Himself, according to the kind intention of His will,  Eph 1:6  to the praise of the glory of His grace, which He freely bestowed on us in the Beloved.  Eph 1:7  In Him we have redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace  Eph 1:8  which He lavished on us. In all wisdom and insight  Eph 1:9  He made known to us the mystery of His will, according to His kind intention which He purposed in Him  Eph 1:10  with a view to an administration suitable to the fullness of the times, that is, the summing up of all things in Christ, things in the heavens and things on the earth. In Him  Eph 1:11  also we have obtained an inheritance, having been predestined according to His purpose who works all things after the counsel of His will,  Eph 1:12  to the end that we who were the first to hope in Christ would be to the praise of His glory.  Eph 1:13  In Him, you also, after listening to the message of truth, the gospel of your salvation—having also believed, you were sealed in Him with the Holy Spirit of promise,  Eph 1:14  who is given as a pledge of our inheritance, with a view to the redemption of God's own possession, to the praise of His glory.  Thanksgiving and Prayer Eph 1:15  For this reason I too, having heard of the faith in the Lord Jesus which exists among you and your love for all the saints,  Eph 1:16  do not cease giving thanks for you, while making mention of you in my prayers;  Eph 1:17  that the God of our Lord Jesus Christ, the Father of glory, may give to you a spirit of wisdom and of revelation in the knowledge of Him.  Eph 1:18  I pray that the eyes of your heart may be enlightened, so that you will know what is the hope of His calling, what are the riches of the glory of His inheritance in the saints,  Eph 1:19  and what is the surpassing greatness of His power toward us who believe. These are in accordance with the working of the strength of His might  Eph 1:20  which He brought about in Christ, when He raised Him from the dead and seated Him at His right hand in the heavenly places,  Eph 1:21  far above all rule and authority and power and dominion, and every name that is named, not only in this age but also in the one to come.  Eph 1:22  And He put all things in subjection under His feet, and gave Him as head over all things to the church,  Eph 1:23  which is His body, the fullness of Him who fills all in all.Ephesians Chapter 1 Precious Instruction for All—The whole of this first chapter of Ephesians contains precious instruction for every soul (Manuscript 110, 1903). 1. See EGW on Revelation 2:1-5. 3-6 (John 1:12; Colossians 1:26, 27; 2:2, 3, 10). The Gospel Is True Science—[Ephesians 1:3-6 quoted.] These divine heights the true believer may reach. All who will may see the mystery of godliness. But it is only through a correct understanding of Christ's mission and work that the possibility of being complete in Him, accepted in the Beloved, is brought within our reach. His long human arm embraces the human family; His divine arm grasps the throne of the Infinite, that man may have the benefit of the infinite sacrifice made in his behalf. And to as many as receive Him, He gives the power to become the sons of God, even to them that believe on His name. There are many who are too exalted in their own opinion to receive this mystery. There is a science that the Most High would have these great men understand; but they cannot see the Truth, the Life, the Light of the world. Human science is not divine enlightenment. Divine science is the demonstration of the Spirit of God, inspiring implicit faith in Him. The men of the world suppose this faith to be beneath the notice of their great and intelligent minds, something too low to give attention to; but here they make a great mistake. It is altogether too high for their human intelligence to reach. The gospel message is far from being opposed to true knowledge and intellectual attainments. It is itself true science, true intellectual knowledge. True wisdom is infinitely above the comprehension of the worldly wise. The hidden wisdom, which is Christ formed within, the hope of glory, is a wisdom high as heaven. The deep principles of godliness are sublime and eternal. A Christian experience alone can help us to understand this problem, and obtain the treasures of knowledge which have been hidden in the counsels of God, but are now made known to all who have a vital connection with Christ. All who will may know of the doctrine (The Review and Herald, July 18, 1899). 4. See EGW on 2 Peter 1:10. 4, 5, 11 (Romans 8:29, 30; 1 Peter 1:2). God's Predestination—The Father sets His love upon His elect people who live in the midst of men. These are the people whom Christ has redeemed by the price of His own blood; and because they respond to the drawing of Christ, through the sovereign mercy of God, they are elected to be saved as His obedient children. Upon them is manifested the free grace of God, the love wherewith He hath loved them. Everyone who will humble himself as a little child, who will receive and obey the Word of God with a child's simplicity, will be among the elect of God.... [Ephesians 1:2-11 quoted.] In the council of heaven, provision was made that men, though transgressors, should not perish in their disobedience, but, through faith in Christ as their substitute and surety, might become the elect of God, predestinated unto the adoption of children by Jesus Christ to Himself according to the good pleasure of His will. God wills that all men should be saved; for ample provision has been made, in giving His only-begotten Son to pay man's ransom. Those who perish will perish because they refuse to be adopted as children of God through Christ Jesus (The Signs of the Times, January 2, 1893). Eternal Covenant Given to Abraham—[Ephesians 1:3-5 quoted.] Before the foundations of the earth were laid the covenant was made that all who were obedient, all who should through the abundant grace provided become holy in character and without blame before God by appropriating that grace, should be children of God. This covenant, made from eternity, was given to Abraham nineteen hundred years before Christ came. With what interest and what intensity did Christ in humanity study the human race to see if they would avail themselves of the provision offered (Manuscript 9, 1896). (Ezekiel 18:20-24; 33:12-16; Romans 11:4-6; 1 Peter 1:2; 2 Peter 1:10; 2:15-21.) No Unconditional Election—[2 Peter 1:2-10 quoted.] Here is the condition of the only saving election in the Word of God. We are to become partakers of the divine nature, having escaped the corruption that is in the world through lust. We are to add grace to grace, and the promise is, “If ye do these things, ye shall never fall: for so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ.” There is no such thing in the Word of God as unconditional election—once in grace, always in grace. In the second chapter of Second Peter the subject is made plain and distinct. After a history of some who followed an evil course, the explanation is given: “which have forsaken the right way, ... following the way of Balaam the son of Bosor, who loved the wages of unrighteousness.” ... [2 Peter 2:15-20 quoted.] Here is a class of whom the apostle warns, “For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them.” ... There is truth to be received if souls are saved. The keeping of the commandments of God is life eternal to the receiver. But the Scriptures make it plain that those who once knew the way of life and rejoiced in the truth are in danger of falling through apostasy, and being lost. Therefore there is need of a decided, daily conversion to God. All who seek to sustain the doctrine of election, once in grace, always in grace, do this against a plain, “Thus saith the Lord.” ... [Ezekiel 18:21; 33:13 quoted.] Those who have been truly converted have been buried with Christ in the likeness of His death, and raised from the watery grave in the likeness of His resurrection, to walk in newness of life. By faithful obedience to the truth they are to make their calling and election sure (Manuscript 57, 1900). 6 (ch. 2:7; see EGW on Matthew 3:16, 17; Luke 17:10; Ephesians 1:20, 21; Hebrews 4:15, 16; 9:24). Exalting Christ's Character—The most gifted men on the earth could all find abundant employment, from now until the judgment, for all their God-given powers, in exalting the character of Christ. But they would still fail to present Him as He is. The mysteries of redemption, embracing Christ's divine-human character, His incarnation, His atonement for sin, could employ the pens and the highest mental powers of the wisest men from now until Christ shall be revealed in the clouds of heaven in power and great glory. But though these men should seek with all their power to give a representation of Christ and His work, the representation would fall far short of the reality.... The theme of redemption will employ the minds and tongues of the redeemed through everlasting ages. The reflection of the glory of God will shine forth forever and ever from the Saviour's face (Letter 280, 1904). 7. See EGW on ch. 4:7; Romans 7:12. 13. See EGW on Ezekiel 9:2-4. 15, 16. See EGW on Revelation 2:1-5. 17, 18. See EGW on 1 Corinthians 2:9. 18. See EGW on Zechariah 9:16. 20, 21. (v. 6; Hebrews 1:3). Accepted in the Beloved—The Father gave all honor to His Son, seating Him at His right hand, far above all principalities and powers. He expressed His great joy and delight in receiving the crucified One, and crowning Him with glory and honor. And all the favors He has shown to His Son in His acceptance of the great atonement, are shown to His people. Those who have united their interests in love with Christ are accepted in the Beloved. They suffered with Christ in His deepest humiliation, and His glorification is of great interest to them, because they are accepted in Him. God loves them as He loves His Son. Christ, Emmanuel, stands between God and the believer, revealing the glory of God to His chosen ones, and covering their defects and transgressions with the garments of His own spotless righteousness (Manuscript 128, 1897). 

By Grace Through Faith Eph 2:1  And you were dead in your trespasses and sins,  Eph 2:2  in which you formerly walked according to the course of this world, according to the prince of the power of the air, of the spirit that is now working in the sons of disobedience.  Eph 2:3  Among them we too all formerly lived in the lusts of our flesh, indulging the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest.  Eph 2:4  But God, being rich in mercy, because of His great love with which He loved us,  Eph 2:5  even when we were dead in our transgressions, made us alive together with Christ (by grace you have been saved),  Eph 2:6  and raised us up with Him, and seated us with Him in the heavenly places in Christ Jesus,  Eph 2:7  so that in the ages to come He might show the surpassing riches of His grace in kindness toward us in Christ Jesus.  Eph 2:8  For by grace you have been saved through faith; and that not of yourselves, it is the gift of God;  Eph 2:9  not as a result of works, so that no one may boast.  Eph 2:10  For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them.  One in Christ Eph 2:11  Therefore remember that formerly you, the Gentiles in the flesh, who are called "Uncircumcision" by the so-called "Circumcision," which is performed in the flesh by human hands—  Eph 2:12  remember that you were at that time separate from Christ, excluded from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without God in the world.  Eph 2:13  But now in Christ Jesus you who formerly were far off have been brought near by the blood of Christ.  Eph 2:14  For He Himself is our peace, who made both groups into one and broke down the barrier of the dividing wall,  Eph 2:15  by abolishing in His flesh the enmity, which is the Law of commandments contained in ordinances, so that in Himself He might make the two into one new man, thus establishing peace,  Eph 2:16  and might reconcile them both in one body to God through the cross, by it having put to death the enmity.  Eph 2:17  AND HE CAME AND PREACHED PEACE TO YOU WHO WERE FAR AWAY, AND PEACE TO THOSE WHO WERE NEAR;  Eph 2:18  for through Him we both have our access in one Spirit to the Father.  Eph 2:19  So then you are no longer strangers and aliens, but you are fellow citizens with the saints, and are of God's household,  Eph 2:20  having been built on the foundation of the apostles and prophets, Christ Jesus Himself being the corner stone,  Eph 2:21  in whom the whole building, being fitted together, is growing into a holy temple in the Lord,  Eph 2:22  in whom you also are being built together into a dwelling of God in the Spirit. Chapter 2 1-6. See EGW on 2 Peter 1:4. 4-6. Quickening Power of Christ—[Ephesians 2:4-6 quoted.] As God raised Christ from the dead, that He might bring life and immortality to light through the gospel, and thus save His people from their sins, so Christ has raised fallen human beings from spiritual death, quickening them with His life, filling their hearts with hope and joy (Manuscript 89, 1903). 5, 6. See EGW on Revelation 5:6. 7 (see EGW on ch. 1:6; 1 Corinthians 13:12). A Theme for Study in Eternity—It will take the whole of eternity for man to understand the plan of redemption. It will open to him line upon line; here a little and there a little (Manuscript 21, 1895). 7, 8. See EGW on ch. 4:7. 8. See EGW on Genesis 12:2, 3; Romans 4:3-5; 1 Peter 1:22. 8, 9 (Romans 3:27; see EGW on Luke 17:10; Romans 3:20-31). Boasting Out of Place—[Ephesians 2:8, 9 quoted.] Human beings are in continual danger of boasting, of exalting self. Thus they reveal their weakness.... The great change that is seen in the life of a sinner after his conversion is not brought about through any human goodness; therefore all human boasting is entirely out of place (Manuscript 36, 1904). 14, 15. See EGW on Matthew 27:51. 14-16 (Colossians 2:14-17; see EGW on Acts 15:1, 5). Ceremonies End at the Cross—The ceremonies connected with the services of the temple, prefiguring Christ in types and shadows, were taken away at the time of the crucifixion, because on the cross type met antitype in the death of the true and perfect offering, the Lamb of God (Manuscript 72, 1901). (Romans 3:31.) Christ, Not the Law, Crucified—The law of the ten commandments lives and will live through the eternal ages. The need for the service of sacrifices and offerings ceased when type met antitype in the death of Christ. In Him the shadow reached the substance. The Lamb of God was the complete and perfect offering. The law of God will maintain its exalted character as long as the throne of Jehovah endures. This law is the expression of God's character.... Types and shadows, offerings and sacrifices had no virtue after Christ's death on the cross; but God's law was not crucified with Christ. Had it been, Satan would have gained all that he attempted to gain in heaven. For this attempt he was expelled from the heavenly courts. He fell, taking with him the angels he had deceived. And today he is deceiving human beings in regard to the law of God (Manuscript 167, 1898). (1 John 3:4.) An Infamous Lie of Satan—God did not make the infinite sacrifice of giving His only-begotten Son to our world, to secure for man the privilege of breaking the commandments of God in this life and in the future eternal life. This is an infamous lie originated by Satan, which must be made to appear in its false, deceitful character. This law that Satan so much desires to have regarded null and void, is the great moral standard of righteousness. Any violation of it is an act of transgression against God, and will be visited with the penalty of the divine law. To all the inhabitants of the world who make void the law of Jehovah, and continue to live in transgression, death must surely come (Manuscript 72, 1901). 18 (chs. 1:6; 3:12; Hebrews 4:15, 16; 9:14). The Merits of Christ's Name—We have access to God through the merits of the name of Christ, and God invites us to bring to Him our trials and temptations; for He understands them all. He would not have us pour out our woes to human ears. Through the blood of Christ we may come to the throne of grace, and find grace to help in time of need. We may come with assurance, saying, “My acceptance is in the Beloved.” “For through him we both have access by one Spirit unto the Father.” “In whom we have boldness and access with confidence by the faith of him.” As an earthly parent encourages his child to come to him at all times, so the Lord encourages us to lay before Him our wants and perplexities, our gratitude and love. Every promise is sure. Jesus is our Surety and Mediator, and has placed at our command every resource, that we may have a perfect character. The blood of Christ in ever-abiding efficacy is our only hope; for through His merits alone we have pardon and peace. When the efficiency of the blood of Christ becomes a reality to the soul through faith in Christ, the believer will let his light shine forth in good works, in bringing forth fruits unto righteousness (The Youth's Instructor, September 22, 1892). 19-21 (1 Peter 2:4, 5). Lusterless Stones Without Value—When I meditate upon this fountain of living power from which we may freely draw, I mourn that so many are losing the delight they might have in considering His goodness. To be sons and daughters of God, growing into an holy temple to the Lord, “no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God;” “built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone”—this is our privilege. How amazed is heaven at the present condition of the church that could be so much to the world if every stone were in its proper place, a living stone to emit light! A stone that does not shine is worthless. That which constitutes the value of our churches is not dead, lusterless stones, but living stones, stones that catch the bright beams from the Chief Cornerstone, even the Sun of Righteousness—the bright glory in which are combined the beams of mercy and truth that have met together, of righteousness and peace that have kissed each other (Letter 15, 1892). 19-22. See EGW on 1 Kings 6:7.

The Mystery of the Gospel Revealed Eph 3:1  For this reason I, Paul, the prisoner of Christ Jesus for the sake of you Gentiles—  Eph 3:2  if indeed you have heard of the stewardship of God's grace which was given to me for you;  Eph 3:3  that by revelation there was made known to me the mystery, as I wrote before in brief.  Eph 3:4  By referring to this, when you read you can understand my insight into the mystery of Christ,  Eph 3:5  which in other generations was not made known to the sons of men, as it has now been revealed to His holy apostles and prophets in the Spirit;  Eph 3:6  to be specific, that the Gentiles are fellow heirs and fellow members of the body, and fellow partakers of the promise in Christ Jesus through the gospel,  Eph 3:7  of which I was made a minister, according to the gift of God's grace which was given to me according to the working of His power.  Eph 3:8  To me, the very least of all saints, this grace was given, to preach to the Gentiles the unfathomable riches of Christ,  Eph 3:9  and to bring to light what is the administration of the mystery which for ages has been hidden in God who created all things;  Eph 3:10  so that the manifold wisdom of God might now be made known through the church to the rulers and the authorities in the heavenly places.  Eph 3:11  This was in accordance with the eternal purpose which He carried out in Christ Jesus our Lord,  Eph 3:12  in whom we have boldness and confident access through faith in Him.  Eph 3:13  Therefore I ask you not to lose heart at my tribulations on your behalf, for they are your glory.  Prayer for Spiritual Strength Eph 3:14  For this reason I bow my knees before the Father,  Eph 3:15  from whom every family in heaven and on earth derives its name,  Eph 3:16  that He would grant you, according to the riches of His glory, to be strengthened with power through His Spirit in the inner man,  Eph 3:17  so that Christ may dwell in your hearts through faith; and that you, being rooted and grounded in love,  Eph 3:18  may be able to comprehend with all the saints what is the breadth and length and height and depth,  Eph 3:19  and to know the love of Christ which surpasses knowledge, that you may be filled up to all the fullness of God.  Eph 3:20  Now to Him who is able to do far more abundantly beyond all that we ask or think, according to the power that works within us,  Eph 3:21  to Him be the glory in the church and in Christ Jesus to all generations forever and ever. Amen. 8, 9. See EGW on 2 Corinthians 12:1-4. 9. See EGW on Philippians 2:5-8. 9-11. See EGW on Romans 16:25. 12. See EGW on Hebrews 4:15, 16. 15. See EGW on Genesis 1:26. 17-19. See EGW on 1 John 3:1.

Unity in the Body of Christ Eph 4:1  Therefore I, the prisoner of the Lord, implore you to walk in a manner worthy of the calling with which you have been called,  Eph 4:2  with all humility and gentleness, with patience, showing tolerance for one another in love,  Eph 4:3  being diligent to preserve the unity of the Spirit in the bond of peace.  Eph 4:4  There is one body and one Spirit, just as also you were called in one hope of your calling;  Eph 4:5  one Lord, one faith, one baptism,  Eph 4:6  one God and Father of all who is over all and through all and in all.  Eph 4:7  But to each one of us grace was given according to the measure of Christ's gift.  Eph 4:8  Therefore it says, "WHEN HE ASCENDED ON HIGH, HE LED CAPTIVE A HOST OF CAPTIVES, AND HE GAVE GIFTS TO MEN."  Eph 4:9  (Now this expression, "He ascended," what does it mean except that He also had descended into the lower parts of the earth?  Eph 4:10  He who descended is Himself also He who ascended far above all the heavens, so that He might fill all things.)  Eph 4:11  And He gave some as apostles, and some as prophets, and some as evangelists, and some as pastors and teachers,  Eph 4:12  for the equipping of the saints for the work of service, to the building up of the body of Christ;  Eph 4:13  until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a mature man, to the measure of the stature which belongs to the fullness of Christ.  Eph 4:14  As a result, we are no longer to be children, tossed here and there by waves and carried about by every wind of doctrine, by the trickery of men, by craftiness in deceitful scheming;  Eph 4:15  but speaking the truth in love, we are to grow up in all aspects into Him who is the head, even Christ,  Eph 4:16  from whom the whole body, being fitted and held together by what every joint supplies, according to the proper working of each individual part, causes the growth of the body for the building up of itself in love.  The New Life Eph 4:17  So this I say, and affirm together with the Lord, that you walk no longer just as the Gentiles also walk, in the futility of their mind,  Eph 4:18  being darkened in their understanding, excluded from the life of God because of the ignorance that is in them, because of the hardness of their heart;  Eph 4:19  and they, having become callous, have given themselves over to sensuality for the practice of every kind of impurity with greediness.  Eph 4:20  But you did not learn Christ in this way,  Eph 4:21  if indeed you have heard Him and have been taught in Him, just as truth is in Jesus,  Eph 4:22  that, in reference to your former manner of life, you lay aside the old self, which is being corrupted in accordance with the lusts of deceit,  Eph 4:23  and that you be renewed in the spirit of your mind,  Eph 4:24  and put on the new self, which in the likeness of God has been created in righteousness and holiness of the truth.  Eph 4:25  Therefore, laying aside falsehood, SPEAK TRUTH EACH ONE of you WITH HIS NEIGHBOR, for we are members of one another.  Eph 4:26  BE ANGRY, AND yet DO NOT SIN; do not let the sun go down on your anger,  Eph 4:27  and do not give the devil an opportunity.  Eph 4:28  He who steals must steal no longer; but rather he must labor, performing with his own hands what is good, so that he will have something to share with one who has need.  Eph 4:29  Let no unwholesome word proceed from your mouth, but only such a word as is good for edification according to the need of the moment, so that it will give grace to those who hear.  Eph 4:30  Do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption.  Eph 4:31  Let all bitterness and wrath and anger and clamor and slander be put away from you, along with all malice.  Eph 4:32  Be kind to one another, tender-hearted, forgiving each other, just as God in Christ also has forgiven you. Chapter 4 A Lesson to Learn and Practice—I point you to the words of the apostle Paul in the fourth chapter of Ephesians. This whole chapter is a lesson that God desires us to learn and practice (Manuscript 55, 1903). The Means of Unity Explained—In the fourth chapter of Ephesians the plan of God is so plainly and simply revealed that all His children may lay hold upon the truth. Here the means which He has appointed to keep unity in His church, that its members may reveal to the world a healthy religious experience, is plainly declared (Manuscript 67, 1907). 4-13. See EGW on 1 Corinthians 12:4-6, 12. 7 (chs. 1:7; 2:7, 8; Romans 3:24; Titus 2:11). What Is Grace?—The Lord saw our fallen condition; He saw our need of grace, and because He loved our souls, He has given us grace and peace. Grace means favor to one who is undeserving, to one who is lost. The fact that we are sinners, instead of shutting us away from the mercy and love of God, makes the exercise of His love to us a positive necessity in order that we may be saved (The Signs of the Times, June 5, 1893). 8. See EGW on Acts 1:9. 13. See EGW on Proverbs 4:23; Philippians 1:21. 13, 15. See EGW on v. 30; 2 Corinthians 3:18; Revelation 18:1. 15. See EGW on 2 Peter 3:18. 20-24 (Hebrews 12:14; see EGW on 1 Thessalonians 4:3). The Secret of Holiness—No man receives holiness as a birthright, or as a gift from any other human being. Holiness is the gift of God through Christ. Those who receive the Saviour become sons of God. They are His spiritual children, born again, renewed in righteousness and true holiness. Their minds are changed. With clearer vision they behold eternal realities. They are adopted into God's family, and they become conformed to His likeness, changed by His Spirit from glory to glory. From cherishing supreme love for self, they come to cherish supreme love for God and for Christ.... Accepting Christ as a personal Saviour, and following His example of self-denial—this is the secret of holiness (The Signs of the Times, December 17, 1902). (2 Corinthians 3:18.) Grace Essential Every Day and Hour—The sanctification of the soul is accomplished through steadfastly beholding Him [Christ] by faith as the only-begotten Son of God, full of grace and truth. The power of truth is to transform heart and character. Its effect is not like a dash of color here and there upon the canvas; the whole character is to be transformed, the image of Christ is to be revealed in words and actions. A new nature is imparted. Man is renewed after the image of Christ in righteousness and true holiness.... The grace of Christ is essential every day, every hour. Unless it is with us continually, the inconsistencies of the natural heart will appear and the life will present a divided service. The character is to be full of grace and truth. Wherever the religion of Christ works, it will brighten and sweeten every detail of life with more than an earthly joy and a higher than earthly peace (Letter 2a, 1892). 29. No Corrupt Communication—We are counseled to let no corrupt communication proceed out of our mouth; but a corrupt communication is not simply something that is vile and vulgar. It is any communication that will eclipse from the mind the view of Christ, that will blot from the soul true sympathy and love. It is a communication in which the love of Christ is not expressed, but rather sentiments of an un-Christlike character (Letter 43, 1895). 30 (Colossians 2:10; Revelation 7:2, 3; 14:1-4; see EGW on Ezekiel 9:2-4; Acts 2:1-4, 14, 41). Reaching the Mark of Perfection—The mighty power of the Holy Spirit works an entire transformation in the character of the human agent, making him a new creature in Christ Jesus. When a man is filled with the Spirit, the more severely he is tested and tried, the more clearly he proves that he is a representative of Christ. The peace that dwells in the soul is seen on the countenance. The words and actions express the love of the Saviour. There is no striving for the highest place. Self is renounced. The name of Jesus is written on all that is said and done. We may talk of the blessings of the Holy Spirit, but unless we prepare ourselves for its reception, of what avail are our works? Are we striving with all our power to attain to the stature of men and women in Christ? Are we seeking for His fullness, ever pressing toward the mark set before us—the perfection of His character? When the Lord's people reach this mark, they will be sealed in their foreheads. Filled with the Spirit, they will be complete in Christ, and the recording angel will declare, “It is finished” (The Review and Herald, June 10, 1902). 32. Kind Words Never Lost—It should be our aim to bring all the pleasantness possible into our lives, and to do all the kindness possible to those around us. Kind words are never lost. Jesus records them as if spoken to Himself. Sow the seeds of kindness, of love, and of tenderness, and they will blossom and bear fruit (Manuscript 33, 1911).

Walk in Love Eph 5:1  Therefore be imitators of God, as beloved children;  Eph 5:2  and walk in love, just as Christ also loved you and gave Himself up for us, an offering and a sacrifice to God as a fragrant aroma.  Eph 5:3  But immorality or any impurity or greed must not even be named among you, as is proper among saints;  Eph 5:4  and there must be no filthiness and silly talk, or coarse jesting, which are not fitting, but rather giving of thanks.  Eph 5:5  For this you know with certainty, that no immoral or impure person or covetous man, who is an idolater, has an inheritance in the kingdom of Christ and God.  Eph 5:6  Let no one deceive you with empty words, for because of these things the wrath of God comes upon the sons of disobedience.  Eph 5:7  Therefore do not be partakers with them;  Eph 5:8  for you were formerly darkness, but now you are Light in the Lord; walk as children of Light  Eph 5:9  (for the fruit of the Light consists in all goodness and righteousness and truth),  Eph 5:10  trying to learn what is pleasing to the Lord.  Eph 5:11  Do not participate in the unfruitful deeds of darkness, but instead even expose them;  Eph 5:12  for it is disgraceful even to speak of the things which are done by them in secret.  Eph 5:13  But all things become visible when they are exposed by the light, for everything that becomes visible is light.  Eph 5:14  For this reason it says, "Awake, sleeper, And arise from the dead, And Christ will shine on you."  Eph 5:15  Therefore be careful how you walk, not as unwise men but as wise,  Eph 5:16  making the most of your time, because the days are evil.  Eph 5:17  So then do not be foolish, but understand what the will of the Lord is.  Eph 5:18  And do not get drunk with wine, for that is dissipation, but be filled with the Spirit,  Eph 5:19  speaking to one another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord;  Eph 5:20  always giving thanks for all things in the name of our Lord Jesus Christ to God, even the Father;  Eph 5:21  and be subject to one another in the fear of Christ.  Wives and Husbands Eph 5:22  Wives, be subject to your own husbands, as to the Lord.  Eph 5:23  For the husband is the head of the wife, as Christ also is the head of the church, He Himself being the Savior of the body.  Eph 5:24  But as the church is subject to Christ, so also the wives ought to be to their husbands in everything.  Eph 5:25  Husbands, love your wives, just as Christ also loved the church and gave Himself up for her,  Eph 5:26  so that He might sanctify her, having cleansed her by the washing of water with the word,  Eph 5:27  that He might present to Himself the church in all her glory, having no spot or wrinkle or any such thing; but that she would be holy and blameless.  Eph 5:28  So husbands ought also to love their own wives as their own bodies. He who loves his own wife loves himself;  Eph 5:29  for no one ever hated his own flesh, but nourishes and cherishes it, just as Christ also does the church,  Eph 5:30  because we are members of His body.  Eph 5:31  FOR THIS REASON A MAN SHALL LEAVE HIS FATHER AND MOTHER AND SHALL BE JOINED TO HIS WIFE, AND THE TWO SHALL BECOME ONE FLESH.  Eph 5:32  This mystery is great; but I am speaking with reference to Christ and the church.  Eph 5:33  Nevertheless, each individual among you also is to love his own wife even as himself, and the wife must see to it that she respects her husband. Chapter 5 2 (see EGW on Romans 8:26, 34; Revelation 8:3, 4). The Acceptable Offering—The offering that is made to God without a spirit of reverence and gratitude, He does not accept. It is the humble, grateful, reverential heart that makes the offering as a sweet-smelling savor, acceptable to God. The children of Israel might have given all their substance, but given in a spirit of self-sufficiency or Pharisaism, as though God were indebted to them for their favors, their offerings would have been unaccepted, and utterly contemned by Him. It is our privilege, by diligently trading on our Lord's goods, to increase our store, so that we may impart to those who have fallen into distress. Thus we become the Lord's right hand to work out His benevolent purposes (Manuscript 67, 1907). 2, 27. Christ's Life an Oblation to God—“Christ also hath loved us,” writes Paul, “and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour.” This is the oblation of a life-gift in our behalf, that we may be all that He desires us to be—representatives of Him, expressing the fragrance of His character, His own pure thoughts, His divine attributes as manifested in His sanctified human life, in order that others may behold Him in His human form, and, comprehending God's wonderful design, be led to desire to be like Christ—pure, undefiled, wholly acceptable to God, without spot, or wrinkle, or any such thing (Manuscript 159, 1903). 9. See EGW on Galatians 5:22, 23. 23-25. See EGW on Revelation 19:7-9. 25 (John 1:4; Revelation 2:1; 21:23). Only One Source of Light—Christ “loved the church, and gave himself for it.” It is the purchase of His blood. The divine Son of God is seen walking amid the seven golden candlesticks. Jesus Himself supplies the oil to these burning lamps. He it is that kindles the flame. “In him was life; and the life was the light of men.” No candlestick, no church, shines of itself. From Christ emanates all its light. The church in heaven today is only the complement of the church on earth; but it is higher, grander—perfect. The same divine illumination is to continue through eternal ages. The Lord God Almighty and the Lamb are the light thereof. No church can have light if it fails to diffuse the glory it receives from the throne of God (Manuscript 1a, 1890). 25-27 (Malachi 3:17). The Case Which Contains His Jewels—The church of Christ is very precious in His sight. It is the case which contains His jewels, the fold which encloses His flock (Manuscript 115, 1899). 27 (John 14:15). Reaching the Condition of Sinlessness—Those only who through faith in Christ obey all of God's commandments will reach the condition of sinlessness in which Adam lived before his transgression. They testify to their love of Christ by obeying all His precepts (Manuscript 122, 1901).

Children and Parents Eph 6:1  Children, obey your parents in the Lord, for this is right.  Eph 6:2  HONOR YOUR FATHER AND MOTHER (which is the first commandment with a promise),  Eph 6:3  SO THAT IT MAY BE WELL WITH YOU, AND THAT YOU MAY LIVE LONG ON THE EARTH.  Eph 6:4  Fathers, do not provoke your children to anger, but bring them up in the discipline and instruction of the Lord.  Bondservants and Masters Eph 6:5  Slaves, be obedient to those who are your masters according to the flesh, with fear and trembling, in the sincerity of your heart, as to Christ;  Eph 6:6  not by way of eyeservice, as men-pleasers, but as slaves of Christ, doing the will of God from the heart.  Eph 6:7  With good will render service, as to the Lord, and not to men,  Eph 6:8  knowing that whatever good thing each one does, this he will receive back from the Lord, whether slave or free.  Eph 6:9  And masters, do the same things to them, and give up threatening, knowing that both their Master and yours is in heaven, and there is no partiality with Him.  The Whole Armor of God Eph 6:10  Finally, be strong in the Lord and in the strength of His might.  Eph 6:11  Put on the full armor of God, so that you will be able to stand firm against the schemes of the devil.  Eph 6:12  For our struggle is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places.  Eph 6:13  Therefore, take up the full armor of God, so that you will be able to resist in the evil day, and having done everything, to stand firm.  Eph 6:14  Stand firm therefore, HAVING GIRDED YOUR LOINS WITH TRUTH, and HAVING PUT ON THE BREASTPLATE OF RIGHTEOUSNESS,  Eph 6:15  and having shod YOUR FEET WITH THE PREPARATION OF THE GOSPEL OF PEACE;  Eph 6:16  in addition to all, taking up the shield of faith with which you will be able to extinguish all the flaming arrows of the evil one.  Eph 6:17  And take THE HELMET OF SALVATION, and the sword of the Spirit, which is the word of God.  Eph 6:18  With all prayer and petition pray at all times in the Spirit, and with this in view, be on the alert with all perseverance and petition for all the saints,  Eph 6:19  and pray on my behalf, that utterance may be given to me in the opening of my mouth, to make known with boldness the mystery of the gospel,  Eph 6:20  for which I am an ambassador in chains; that in proclaiming it I may speak boldly, as I ought to speak.  Final Greetings Eph 6:21  But that you also may know about my circumstances, how I am doing, Tychicus, the beloved brother and faithful minister in the Lord, will make everything known to you.  Eph 6:22  I have sent him to you for this very purpose, so that you may know about us, and that he may comfort your hearts.  Eph 6:23  Peace be to the brethren, and love with faith, from God the Father and the Lord Jesus Christ.  Eph 6:24  Grace be with all those who love our Lord Jesus Christ with incorruptible love. Chapter 6 4 (Colossians 3:20, 21). More Powerful Than Sermons—Parents, God desires you to make your family a sample of the family in heaven. Guard your children. Be kind and tender with them. Father, mother, and children are to be joined together with the golden links of love. One well-ordered, well-disciplined family is a greater power in demonstrating the efficiency of Christianity than all the sermons in the world. When fathers and mothers realize how their children copy them, they will watch carefully every word and gesture (Manuscript 31, 1901). 10-12 (see EGW on 2 Corinthians 11:14; Revelation 12:17). Battling With Unseen Powers—[Ephesians 6:10-18 quoted.] In the Word of God are represented two contending parties that influence and control human agencies in our world. Constantly these parties are working with every human being. Those who are under God's control and who are influenced by the heavenly angels, will be able to discern the crafty workings of the unseen powers of darkness. Those who desire to be in harmony with the heavenly agencies should be intensely in earnest to do God's will. They must give no place whatever to Satan and his angels. But unless we are constantly on guard, we shall be overcome by the enemy. Although a solemn revelation of God's will concerning us has been revealed to all, yet a knowledge of His will does not set aside the necessity of offering earnest supplications to Him for help, and of diligently seeking to cooperate with Him in answering the prayers offered. He accomplishes His purposes through human instrumentalities (Manuscript 95, 1903). 11. Complete Armor Essential—God wants every one to stand with the whole armor on, ready for the great review (Manuscript 63, 1908). 11-17. The Breastplate of Righteousness—We must put on every piece of the armor, and then stand firm. The Lord has honored us by choosing us as His soldiers. Let us fight bravely for Him, maintaining the right in every transaction. Rectitude in all things is essential to the welfare of the soul. As you strive for the victory over your own inclinations, He will help you by His Holy Spirit to be circumspect in every action, that you may give no occasion for the enemy to speak evil of the truth. Put on as your breastplate that divinely protected righteousness which it is the privilege of all to wear. This will protect your spiritual life (The Youth's Instructor, September 12, 1901). Angels Near to Protect Us—If we have on the heavenly armor, we shall find that the assaults of the enemy will not have power over us. Angels of God will be round about us to protect us (The Review and Herald, May 25, 1905). 12 (Ezekiel 28:17; Revelation 12:7-9; see EGW on Psalm 17; Daniel 10:13; 2 Corinthians 2:11; Galatians 5:17; Revelation 16:13-16). A Battle Against Principalities and Powers—Could human beings know the number of the evil angels, could they know their devices and their activity, there would be far less pride and frivolity. Satan is the prince of demons. The evil angels over whom he rules do his bidding. Through them he multiplies his agencies throughout the world. He instigates all the evil that exists in our world. But though the principalities and powers of darkness are both many in number and unceasing in activity, yet the Christian should never feel hopeless or discouraged. He may not hope to escape temptation through any lack of satanic efficiency. He who sent a legion to torture one human being cannot be repulsed by human wisdom or power alone. Speaking of Satan, the Lord declares that he abode not in the truth. Once he was beautiful, radiant in light. But God's Word declares of him, “Thine heart was lifted up because of thy beauty.” Satan instigated others to rebel, and after they were cast out of heaven he bound them together in a confederacy to do all the evil possible to man, as the only means of striking God. Excluded from heaven, he resolved to be avenged by injuring the workmanship of God. Around the standard of rebellion that he planted, evil workers of all generations have rallied. Evil angels have united with evil men in a warfare against Christ's kingdom. Satan's aim had been to reproduce his own character in human beings. No sooner was man created than Satan resolved to efface in him the image of God, and to place his stamp where God's should be. And he has succeeded in instilling into the heart of man the spirit of envy, of hatred, of ambition. In this world he has set up a kingdom of darkness, of which he, the leader in guilt, is prince. He desired to usurp the throne of God. Failing in this, he has worked in darkness, in crookedness, in deception, to usurp his place in the hearts of men. He has set up his throne between God and man, to appropriate the adoration that belongs to God alone (Manuscript 33, 1911). (Hebrews 1:14.) Under Whose Control?—I want you to consider what kind of a position we should be left in if we had not the ministry of holy angels.... “We wrestle not against flesh and blood.” We meet the opposition of men, but there is someone behind that opposition. It is the prince of the powers of darkness with his evil angels that are constantly at work, and we want to consider, all of us, that our warfare is “against principalities, against powers, against the rulers of the darkness of this world.” Who is it that is ruling the world today, and who is it that have chosen to stand under the banner of the prince of darkness? Why, it is nearly the whole world at large. All the world that have not accepted Jesus Christ have chosen for their leader the prince of darkness; and just as soon as they stand under his banner, they have connection with evil angels. Either the evil angels or the angels of God are controlling the minds of men. Our minds are given to the control of God, or to the control of the powers of darkness; and it will be well for us to inquire where we are standing today—whether under the blood-stained banner of Prince Emmanuel, or under the black banner of the powers of darkness. We must make every preparation in our power in order to resist the enemy of souls. Every provision has been made; everything in God's plan has been arranged so that man should not be left to his own impulses, to his own finite powers, to carry on the warfare against the powers of darkness in his own finite strength; because he would certainly fail if he were thus left to himself (MS 1, 1890). (Psalm 34:7.) Faithful Sentinels on Guard—There are good and evil angels. Satan is ever on the alert to deceive and mislead. He is using every enchantment to allure men into the broad road of disobedience. He is working to confuse the senses with erroneous sentiments, and remove the landmarks by placing his false inscription on the signposts which God has established to point the right way. It is because these evil agencies are striving to eclipse every ray of light from the soul that heavenly beings are appointed to do their work of ministry, to guide, guard, and control those who shall be heirs of salvation. None need despair because of the inherited tendencies to evil, but when the Spirit of God convicts of sin, the wrongdoer must repent and confess and forsake the evil. Faithful sentinels are on guard to direct souls in right paths (Manuscript 8, 1900). Constant Warfare of the Angels—If the curtain could be rolled back, and each one could discern the constant activities of the heavenly family to preserve the inhabitants of the earth from Satan's seductive wiles, lest in their careless attitude they should be led astray through satanic strategy, they would lose a large degree of their self-confidence and self-assurance. They would see that the armies of heaven are in continual warfare with satanic agencies, to obtain victories in behalf of those who do not sense their danger, and who are passing on in unconscious indifference (Manuscript 32, 1900). 16. See EGW on Colossians 3:3.

2Co 2:1  But I determined this for my own sake, that I would not come to you in sorrow again.  2Co 2:2  For if I cause you sorrow, who then makes me glad but the one whom I made sorrowful?  2Co 2:3  This is the very thing I wrote you, so that when I came, I would not have sorrow from those who ought to make me rejoice; having confidence in you all that my joy would be the joy of you all.  2Co 2:4  For out of much affliction and anguish of heart I wrote to you with many tears; not so that you would be made sorrowful, but that you might know the love which I have especially for you.  Forgive the Sinner 2Co 2:5  But if any has caused sorrow, he has caused sorrow not to me, but in some degree—in order not to say too much—to all of you.  2Co 2:6  Sufficient for such a one is this punishment which was inflicted by the majority,  2Co 2:7  so that on the contrary you should rather forgive and comfort him, otherwise such a one might be overwhelmed by excessive sorrow.  2Co 2:8  Wherefore I urge you to reaffirm your love for him.  2Co 2:9  For to this end also I wrote, so that I might put you to the test, whether you are obedient in all things.  2Co 2:10  But one whom you forgive anything, I forgive also; for indeed what I have forgiven, if I have forgiven anything, I did it for your sakes in the presence of Christ,  2Co 2:11  so that no advantage would be taken of us by Satan, for we are not ignorant of his schemes.  Triumph in Christ 2Co 2:12  Now when I came to Troas for the gospel of Christ and when a door was opened for me in the Lord,  2Co 2:13  I had no rest for my spirit, not finding Titus my brother; but taking my leave of them, I went on to Macedonia.  2Co 2:14  But thanks be to God, who always leads us in triumph in Christ, and manifests through us the sweet aroma of the knowledge of Him in every place.  2Co 2:15  For we are a fragrance of Christ to God among those who are being saved and among those who are perishing;  2Co 2:16  to the one an aroma from death to death, to the other an aroma from life to life. And who is adequate for these things?  2Co 2:17  For we are not like many, peddling the word of God, but as from sincerity, but as from God, we speak in Christ in the sight of God. Summary Triumph in Christ This chapter offers a profound message about forgiveness, restoration, and love within the Christian community. It also emphasizes the contrasting effects of the Gospel, being a fragrance of life to some and death to others, which encourages us to consider our personal responses to the message of Christ. Lastly, Paul's dedication and sincerity in spreading the gospel, despite personal difficulties, inspire us to remain steadfast in our own walk with God. Verses 1-4: Paul's Reluctance to Cause Pain Paul explains that he did not want to make another painful visit to the Corinthians. He expresses his love for them and his desire to be joyful in their presence. Verses 5-11: Call for Forgiveness to the Offender Paul argues that the person who has caused grief has not so much wronged him, but the whole community. He advises them to forgive and comfort this individual, so that he is not overwhelmed by excessive sorrow, and to reaffirm their love for him, lest Satan take advantage of the situation. Verses 12-13: Paul's Anxiety and Relief in Troas Paul recounts his arrival in Troas to preach the gospel of Christ and how he could not find rest because he did not find Titus. So he left for Macedonia. Verses 14-17: Triumph in Christ's Fragrance Paul gives thanks to God who always leads them in triumphal procession in Christ and spreads the aroma of the knowledge of Him. He sees himself as the fragrance of Christ among those being saved and those perishing. In 2 Corinthians 2, Paul addresses the pain caused in the Corinthian community and calls for forgiveness and comfort for the individual who caused it. He also shares his own feelings of anxiety and relief, and he ends by discussing the profound and contrasting impacts of his ministry. Teaching Points Paul's Painful Visit and Letter Paul references a previous painful visit and letter, emphasizing the importance of addressing sin and conflict within the church (2 Corinthians 2:1-4). Forgiveness and Comfort Paul urges the Corinthians to forgive and comfort the individual who caused grief, highlighting the necessity of restoring a repentant sinner (2 Corinthians 2:5-8). Satan's Schemes Paul warns against being outwitted by Satan, who seeks to exploit unforgiveness and division within the church (2 Corinthians 2:10-11). Triumphal Procession in Christ Paul describes believers as part of Christ's triumphal procession, spreading the fragrance of the knowledge of Him everywhere (2 Corinthians 2:14). Aroma of Christ The message of the Gospel is a fragrance of life to those being saved and a fragrance of death to those perishing (2 Corinthians 2:15-16). Practical Applications Practice Forgiveness Actively seek to forgive those who have wronged you, understanding that forgiveness is a command and a pathway to healing. Encourage Restoration When someone repents, be quick to restore and comfort them, fostering unity and love within the community. Be Aware of Spiritual Warfare Recognize that unforgiveness can be a tool of the enemy to create division and strife. Live as a Fragrance of Christ Strive to live in a way that reflects the love and grace of Christ, impacting those around you with the Gospel. People 1. Paul The author of the letter, an apostle of Jesus Christ. He writes to the Corinthians with a heart of love and concern, addressing issues within the church. In the original Greek, his name is Παῦλος (Paulos). 2. The Corinthians The recipients of the letter, members of the church in Corinth. Paul expresses his deep care for them and his desire for their spiritual well-being. 3. The Offender An unnamed individual who had caused grief, likely the same person mentioned in 1 Corinthians 5 who was involved in a serious moral failing. Paul discusses the need for forgiveness and restoration for this person. 4. The Majority The group within the Corinthian church who had taken action against the offender. Paul acknowledges their role in disciplining the individual and encourages them to forgive and comfort him. 5. Satan Mentioned as the adversary who seeks to take advantage of situations like the one involving the offender. Paul warns the Corinthians to be aware of Satan's schemes. In Greek, Satan is Σατανᾶς (Satanas). 6. Titus Although not directly mentioned in this chapter, Titus is implied as the one Paul was expecting to meet in Troas to receive news about the Corinthians (see 2 Corinthians 7:6-7 for context). Places 1. Corinth While not explicitly mentioned in this chapter, Corinth is the primary audience of the letter. Paul is addressing the church in Corinth, a major city in ancient Greece known for its commerce and diverse population. The letter is part of Paul's ongoing communication with the Corinthian believers. 2. Troas In 2 Corinthians 2:12, Paul mentions, "Now when I went to Troas to preach the gospel of Christ and a door stood open for me in the Lord." Troas was an ancient city located in what is now modern-day Turkey. It was a significant port city and a place where Paul had opportunities to spread the gospel. 3. Macedonia In 2 Corinthians 2:13, Paul states, "I still had no peace of mind because I did not find my brother Titus there. So I said goodbye to them and went on to Macedonia." Macedonia was a region in the northern part of Greece. It was an important area for early Christian missionary work, and Paul had established several churches there. Events 1. Paul's Decision to Delay His Visit Paul explains his decision not to visit the Corinthians again in sorrow. He writes, "So I made up my mind that I would not make another painful visit to you" (2 Corinthians 2:1). The Greek word for "painful" (λυπὴν, lypēn) indicates distress or grief, highlighting Paul's concern for the emotional impact of his visit. 2. Purpose of Writing Paul states that he wrote to them instead, to avoid causing them sorrow and to express his love. He says, "For if I grieve you, who is left to cheer me but those whom I have grieved?" (2 Corinthians 2:2). The Greek root for "grieve" (λυπέω, lypeō) emphasizes the emotional burden Paul wishes to avoid imposing. 3. Expression of Love and Concern Paul emphasizes his deep love and concern for the Corinthians, writing, "I wrote as I did, so that when I came I would not be distressed by those who should have made me rejoice" (2 Corinthians 2:3). The Greek word for "distressed" (λυπὴν, lypēn) again underscores the emotional aspect of his relationship with them. 4. Forgiveness for the Offender Paul urges the Corinthians to forgive and comfort the individual who caused grief, stating, "Now instead, you ought to forgive and comfort him, so that he will not be overwhelmed by excessive sorrow" (2 Corinthians 2:7). The Greek term for "forgive" (χαρίζομαι, charizomai) conveys the idea of graciously pardoning. 5. Reaffirmation of Love Paul encourages the Corinthians to reaffirm their love for the repentant offender, saying, "I urge you, therefore, to reaffirm your love for him" (2 Corinthians 2:8). The Greek word for "reaffirm" (κυρόω, kyroō) suggests a formal confirmation or validation of their love. 6. Paul's Authority and Forgiveness Paul speaks of his own authority to forgive, writing, "If you forgive anyone, I also forgive him. And if I have forgiven anything, I have forgiven it in the presence of Christ for your sake" (2 Corinthians 2:10). The Greek phrase "in the presence of Christ" (ἐν προσώπῳ Χριστοῦ, en prosōpō Christou) indicates acting with Christ's authority and approval. 7. Avoiding Satan's Schemes Paul warns against being outwitted by Satan, stating, "in order that Satan should not outwit us. For we are not unaware of his schemes" (2 Corinthians 2:11). The Greek word for "schemes" (νοήματα, noēmata) refers to thoughts or plans, emphasizing the need for spiritual vigilance. 8. Paul's Anxiety in Troas Paul recounts his experience in Troas, where he found an open door for the gospel but was anxious because he did not find Titus. He writes, "I still had no peace of mind because I did not find my brother Titus there" (2 Corinthians 2:13). The Greek term for "peace of mind" (ἀνάπαυσιν, anapausin) indicates rest or relief, which Paul lacked. 9. Triumphal Procession in Christ Paul describes his ministry as a triumphal procession led by Christ, saying, "But thanks be to God, who always leads us triumphantly as captives in Christ and through us spreads everywhere the fragrance of the knowledge of Him" (2 Corinthians 2:14). The Greek word for "triumphantly" (θριαμβεύοντι, thriambeuonti) evokes the image of a victorious parade. 10. Aroma of Christ Paul speaks of being the "aroma of Christ" to both those being saved and those perishing, stating, "For we are to God the sweet aroma of Christ among those who are being saved and those who are perishing" (2 Corinthians 2:15). The Greek term for "aroma" (ὀσμή, osmē) signifies a fragrance that pleases God. 11. Sincerity in Ministry Paul concludes by affirming the sincerity of his ministry, contrasting it with those who peddle the word of God for profit. He writes, "Unlike so many, we do not peddle the word of God for profit. On the contrary, in Christ we speak before God with sincerity, as those sent from God" (2 Corinthians 2:17). The Greek word for "sincerity" (εἰλικρίνεια, eilikrineia) denotes purity and genuineness. Connections to Additional Scriptures Matthew 6:14-15 Jesus teaches about the necessity of forgiving others as we have been forgiven by God. Ephesians 4:32 Paul encourages believers to be kind and compassionate, forgiving each other just as in Christ God forgave us. Colossians 3:13 The call to bear with each other and forgive grievances, mirroring the forgiveness we have received. Romans 12:18 The exhortation to live at peace with everyone, as far as it depends on us. Prayer Points Pray for a heart that is quick to forgive and slow to hold grudges. Ask God for wisdom and discernment in dealing with conflicts and restoring relationships. Seek protection against the schemes of the enemy that aim to sow discord and division. Pray for opportunities to be a living testimony of Christ's love and grace to those around you. As we reflect on 2 Corinthians 2, may we be inspired to embrace forgiveness and restoration, living as a fragrant offering to God and a beacon of His love to the world. Bible Study Questions 1. What does Paul’s reluctance to cause further pain to the Corinthians teach about dealing with difficult issues within a community? 2. Why do you think Paul felt it necessary to remind the Corinthians about forgiveness? 3. How can you apply Paul's advice on forgiveness in your personal relationships? 4. Why is it important to reaffirm love after an act of forgiveness? 5. What does this chapter teach about the tactics of Satan? 6. How can Paul's experiences in Troas and Macedonia be related to personal moments of anxiety and relief? 7. How do you interpret the imagery of the 'triumphal procession' in your own Christian journey? 8. How does the metaphor of the fragrance of Christ resonate with your experience of sharing or receiving the gospel? 9. How does Paul differentiate the perception of the Gospel between those who are being saved and those who are perishing? 10. How can we strive for sincerity in our Christian walk as Paul did? 11. In what ways can we spread the 'aroma' of Christ in our daily lives? 12. What can we learn from Paul's decision to leave Troas despite having an open door to preach there? 13. How does the concept of being led in 'triumphal procession' in Christ inspire you? 14. How does this chapter challenge your understanding of forgiveness and restoration? 15. What steps can you take to ensure you don't fall into Satan's trap of unforgiveness? 16. How can Paul’s sincerity and dedication to spreading the gospel serve as a model for your own Christian service? 17. How does this chapter influence your understanding of how the Gospel can be perceived differently by different people? 18. How can we ensure that the 'aroma' of Christ we spread is authentic and sincere, like Paul's? 19. How does the principle of not peddling the word of God for profit apply to present day Christian ministries? 20. How does the assurance that we are 'to God the pleasing aroma of Christ' encourage you in your faith journey? Topics 1. Paul's Change of Plans Paul explains his decision to delay his visit to Corinth to spare the church sorrow. He emphasizes his love and concern for them, highlighting the importance of acting out of love rather than causing pain. ^"So I made up my mind that I would not make another painful visit to you."^ (2 Corinthians 2:1) 2. Forgiveness for the Offender Paul urges the Corinthians to forgive and comfort a repentant individual who had caused grief, to prevent him from being overwhelmed by excessive sorrow. This reflects the Christian principle of forgiveness and restoration. ^"Now instead, you ought to forgive and comfort him, so that he will not be overwhelmed by excessive sorrow."^ (2 Corinthians 2:7) 3. Paul's Joy in Their Obedience Paul expresses his joy and confidence in the Corinthians' obedience, which brings him comfort and joy. This underscores the mutual encouragement between Paul and the church. ^"I have great confidence in you; I take great pride in you. I am filled with encouragement; in all our troubles my joy overflows."^ (2 Corinthians 2:3) 4. Triumphal Procession in Christ Paul uses the imagery of a Roman triumphal procession to describe how God leads believers in Christ, spreading the fragrance of the knowledge of Him everywhere. This metaphor highlights the victory and witness of the Christian life. ^"But thanks be to God, who always leads us triumphantly as captives in Christ and through us spreads everywhere the fragrance of the knowledge of Him."^ (2 Corinthians 2:14) 5. The Aroma of Christ Paul describes believers as the aroma of Christ to both those being saved and those perishing, illustrating the dual response to the gospel message. This reflects the Greek concept of "euodia" (εὐωδία), meaning a sweet fragrance. ^"For we are to God the sweet aroma of Christ among those who are being saved and those who are perishing."^ (2 Corinthians 2:15) 6. Sincerity in Ministry Paul contrasts his sincere ministry with those who peddle the word of God for profit, emphasizing the integrity and authenticity required in Christian service. This is rooted in the Greek term "eilikrineia" (εἰλικρίνεια), meaning purity or sincerity. ^"Unlike so many, we do not peddle the word of God for profit. On the contrary, in Christ we speak before God with sincerity, as those sent from God."^ (2 Corinthians 2:17) Themes 1. Forgiveness and Restoration Paul emphasizes the importance of forgiving and comforting a repentant sinner to prevent overwhelming sorrow. He writes, "Now instead, you ought to forgive and comfort him, so that he will not be overwhelmed by excessive sorrow" (2 Corinthians 2:7). The Greek word for "forgive" here is "χαρίζομαι" (charizomai), which implies a gracious pardon. 2. Paul’s Sincere Love and Concern Paul expresses his deep love and concern for the Corinthians, stating that his previous letter was written "out of great distress and anguish of heart and with many tears" (2 Corinthians 2:4). This highlights his pastoral care and genuine affection for the church. 3. Triumphal Procession in Christ Paul describes his ministry as a "triumphal procession" in Christ, where God "manifests through us the sweet aroma of the knowledge of Him in every place" (2 Corinthians 2:14). The imagery of a Roman triumph underscores the victory and spread of the Gospel. 4. The Aroma of Christ Believers are described as "the aroma of Christ to God among those who are being saved and those who are perishing" (2 Corinthians 2:15). The Greek word "ὀσμή" (osmé) for "aroma" signifies a fragrance that is pleasing to God, symbolizing the impact of Christian witness. 5. Sincerity in Ministry Paul contrasts his ministry with those who "peddle the word of God for profit," asserting that he speaks "in Christ with sincerity, as men sent from God" (2 Corinthians 2:17). The Greek term "εἰλικρίνεια" (eilikrineia) for "sincerity" conveys purity and transparency in his apostolic mission. Bible Hub Chapter Summaries and Bible Study Questions

Ministers of the New Covenant 2Co 3:1  Are we beginning to commend ourselves again? Or do we need, as some, letters of commendation to you or from you?  2Co 3:2  You are our letter, written in our hearts, known and read by all men;  2Co 3:3  being manifested that you are a letter of Christ, cared for by us, written not with ink but with the Spirit of the living God, not on tablets of stone but on tablets of human hearts.  2Co 3:4  Such confidence we have through Christ toward God.  2Co 3:5  Not that we are adequate in ourselves to consider anything as coming from ourselves, but our adequacy is from God,  2Co 3:6  who also made us adequate as servants of a new covenant, not of the letter but of the Spirit; for the letter kills, but the Spirit gives life.  2Co 3:7  But if the ministry of death, in letters engraved on stones, came with glory, so that the sons of Israel could not look intently at the face of Moses because of the glory of his face, fading as it was,  2Co 3:8  how will the ministry of the Spirit fail to be even more with glory?  2Co 3:9  For if the ministry of condemnation has glory, much more does the ministry of righteousness abound in glory.  2Co 3:10  For indeed what had glory, in this case has no glory because of the glory that surpasses it.  2Co 3:11  For if that which fades away was with glory, much more that which remains is in glory.  2Co 3:12  Therefore having such a hope, we use great boldness in our speech,  2Co 3:13  and are not like Moses, who used to put a veil over his face so that the sons of Israel would not look intently at the end of what was fading away.  2Co 3:14  But their minds were hardened; for until this very day at the reading of the old covenant the same veil remains unlifted, because it is removed in Christ.  2Co 3:15  But to this day whenever Moses is read, a veil lies over their heart;  2Co 3:16  but whenever a person turns to the Lord, the veil is taken away.  2Co 3:17  Now the Lord is the Spirit, and where the Spirit of the Lord is, there is liberty.  2Co 3:18  But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as from the Lord, the Spirit. Chapter 3 6-9 (Romans 8:15-21; see EGW on Hebrews 8:6, 7). The Law Ordained to Life—The law of God, spoken in awful grandeur from Sinai, is the utterance of condemnation to the sinner. It is the province of the law to condemn, but there is in it no power to pardon or to redeem. It is ordained to life; those who walk in harmony with its precepts will receive the reward of obedience. But it brings bondage and death to those who remain under its condemnation. (The Review and Herald, April 22, 1902). 7. See EGW on Exodus 34:29. 7-11 (Galatians 3:19; Ephesians 2:15; Colossians 2:14; Hebrews 9:9-12; 10:1-7). A Twofold System of Law—God's people, whom He calls His peculiar treasure, were privileged with a two-fold system of law; the moral and the ceremonial. The one, pointing back to creation to keep in remembrance the living God who made the world, whose claims are binding upon all men in every dispensation, and which will exist through all time and eternity. The other, given because of man's transgression of the moral law, the obedience to which consisted in sacrifices and offerings pointing to the future redemption. Each is clear and distinct from the other. From the creation the moral law was an essential part of God's divine plan, and was as unchangeable as Himself. The ceremonial law was to answer a particular purpose in Christ's plan for the salvation of the race. The typical system of sacrifices and offerings was established that through these services the sinner might discern the great offering, Christ. But the Jews were so blinded by pride and sin that but few of them could see farther than the death of beasts as an atonement for sin; and when Christ, whom these offerings prefigured, came, they could not discern Him. The ceremonial law was glorious; it was the provision made by Jesus Christ in counsel with His Father, to aid in the salvation of the race. The whole arrangement of the typical system was founded on Christ. Adam saw Christ prefigured in the innocent beast suffering the penalty of his transgression of Jehovah's law (The Review and Herald, May 6, 1875). Two Laws Bear Stamp of Divinity—Paul desires his brethren to see that the great glory of a sin-pardoning Saviour gave significance to the entire Jewish economy. He desired them to see also that when Christ came to the world, and died as man's sacrifice, type met antitype. After Christ died on the cross as a sin offering the ceremonial law could have no force. Yet it was connected with the moral law, and was glorious. The whole bore the stamp of divinity, and expressed the holiness, justice, and righteousness of God. And if the ministration of the dispensation to be done away was glorious, how much more must the reality be glorious, when Christ was revealed, giving His life-giving, sanctifying, Spirit to all who believe (The Review and Herald, April 22, 1902)? The Ministration of Death—The holy law of God is both brief and comprehensive; for it is easily understood and remembered; and yet it is an expression of the will of God. Its comprehensiveness is summed up in the following words: “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength.... Thou shalt love thy neighbour as thyself.” “This do, and thou shalt live.” “Ye shall therefore keep my statutes, and my judgments: which if a man do, he shall live in them: I am the Lord.”... If the transgressor is to be treated according to the letter of this covenant, then there is no hope for the fallen race; for all have sinned, and come short of the glory of God. The fallen race of Adam can behold nothing else in the letter of this covenant than the ministration of death; and death will be the reward of everyone who is seeking vainly to fashion a righteousness of his own that will fulfill the claims of the law. By His word God has bound Himself to execute the penalty of the law on all transgressors. Again and again men commit sin, and yet they do not seem to believe that they must suffer the penalty for breaking the law (The Signs of the Times, September 5, 1892). (Hebrews 8:5.) Ceremonies of Jewish Law Prophetic—The gospel of Christ reflects glory upon the Jewish age. It sheds light upon the whole Jewish economy, and gives significance to the ceremonial law. The tabernacle, or temple, of God on earth was a pattern of the original in heaven. All the ceremonies of the Jewish law were prophetic, typical of mysteries in the plan of redemption. The rites and ceremonies of the law were given by Christ Himself, who, enshrouded in a pillar of cloud by day and a pillar of fire by night, was the leader of the hosts of Israel; and this law should be treated with great respect, for it is sacred. Even after it was no longer to be observed, Paul presented it before the Jews in its true position and value, showing its place in the plan of redemption and its relation to the work of Christ; and the great apostle pronounces this law glorious, worthy of its divine Originator. That which was to be done away was glorious, but it was not the law instituted by God for the government of His family in heaven and on earth; for as long as the heavens shall remain, so long shall the law of the Lord endure (The Signs of the Times, July 29, 1886). (Revelation 22:14.) Glory Gives Way to Greater Glory—There is no discord between the Old Testament and the New. In the Old Testament we find the gospel of a coming Saviour; in the New Testament we have the gospel of a Saviour revealed as the prophecies had foretold. While the Old Testament is constantly pointing forward to the true offering, the New Testament shows that the Saviour prefigured by the typical offerings has come. The dim glory of the Jewish age has been succeeded by the brighter, clearer glory of the Christian age. But not once has Christ stated that His coming destroyed the claims of God's law. On the contrary, in the very last message to His church, by way of Patmos, He pronounces a benediction upon those who keep His Father's law: “Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city” (The Signs of the Times, July 29, 1886). 7-17. The Moral Law Glorified by Christ—The types and shadows of the sacrificial service, with the prophecies, gave the Israelites a veiled, indistinct view of the mercy and grace to be brought to the world by the revelation of Christ. To Moses was unfolded the significance of the types and shadows pointing to Christ. He saw to the end of that which was to be done away when, at the death of Christ, type met antitype. He saw that only through Christ can man keep the moral law. By transgression of this law man brought sin into the world, and with sin came death. Christ became the propitiation for man's sin. He proffered His perfection of character in the place of man's sinfulness. He took upon Himself the curse of disobedience. The sacrifices and offerings pointed forward to the sacrifice He was to make. The slain lamb typified the Lamb that was to take away the sin of the world. It was seeing the object of that which was to be done away, seeing Christ as revealed in the law, that illumined the face of Moses. The ministration of the law, written and engraved in stone, was a ministration of death. Without Christ, the transgressor was left under its curse, with no hope of pardon. The ministration had of itself no glory, but the promised Saviour, revealed in the types and shadows of the ceremonial law, made the moral law glorious (The Review and Herald, April 22, 1902). 7-18 (Romans 3:31; 7:7; Galatians 3:13). Christ's Glory Revealed in His Law—Christ bore the curse of the law, suffering its penalty, carrying to completion the plan whereby man was to be placed where he could keep God's law, and be accepted through the merits of the Redeemer; and by His sacrifice glory was shed upon the law. Then the glory of that which is not to be done away—God's law of ten commandments, His standard of righteousness—was plainly seen by all who saw to the end of that which was done away. “We all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory even as by the Spirit of the Lord.” Christ is the sinner's advocate. Those who accept His gospel behold Him with open face. They see the relation of His mission to the law, and they acknowledge God's wisdom and glory as revealed by the Saviour. The glory of Christ is revealed in the law, which is a transcript of His character, and His transforming efficacy is felt upon the soul until men become changed to His likeness. They are made partakers of the divine nature, and grow more and more like their Saviour, advancing step by step in conformity to the will of God, till they reach perfection. The law and the gospel are in perfect harmony. Each upholds the other. In all its majesty the law confronts the conscience, causing the sinner to feel his need of Christ as the propitiation for sin. The gospel recognizes the power and immutability of the law. “I had not known sin, but by the law,” Paul declares. The sense of sin, urged home by the law, drives the sinner to the Saviour. In his need man may present the mighty arguments furnished by the cross of Calvary. He may claim the righteousness of Christ; for it is imparted to every repentant sinner (The Review and Herald, April 22, 1902). 12-15 (see EGW on Exodus 34:29-33). The Veil of Unbelief—[2 Corinthians 3:12-15 quoted.] The Jews refused to accept Christ as the Messiah, and they cannot see that their ceremonies are meaningless, that the sacrifices and offerings have lost their significance. The veil drawn by themselves in stubborn unbelief is still before their minds. It would be removed if they would accept Christ, the righteousness of the law. Many in the Christian world also have a veil before their eyes and heart. They do not see to the end of that which was done away. They do not see that it was only the ceremonial law which was abrogated at the death of Christ. They claim that the moral law was nailed to the cross. Heavy is the veil that darkens their understanding. The hearts of many are at war with God. They are not subject to His law. Only as they shall come into harmony with the rule of His government can Christ be of any avail to them. They may talk of Christ as their Saviour; but He will finally say to them, I know you not. You have not exercised genuine repentance toward God for the transgression of His holy law, and you cannot have genuine faith in Me, for it was My mission to exalt God's law.... The moral law was never a type or a shadow. It existed before man's creation, and will endure as long as God's throne remains. God could not change or alter one precept of His law in order to save man; for the law is the foundation of His government. It is unchangeable, unalterable, infinite, and eternal. In order for man to be saved, and for the honor of the law to be maintained, it was necessary for the Son of God to offer Himself as a sacrifice for sin. He who knew no sin became sin for us. He died for us on Calvary. His death shows the wonderful love of God for man, and the immutability of His law (The Review and Herald, April 22, 1902). 14, 16. Christ's Death Lifts the Veil—The death of Jesus Christ for the redemption of man lifts the veil and reflects a flood of light back hundreds of years, upon the whole institution of the Jewish system of religion. Without the death of Christ all this system was meaningless. The Jews reject Christ, and therefore their whole system of religion is to them indefinite, unexplainable, and uncertain. They attach as much importance to shadowy ceremonies of types which have met their antitype as they do to the law of the ten commandments, which was not a shadow, but a reality as enduring as the throne of Jehovah. The death of Christ elevates the Jewish system of types and ordinances, showing that they were of divine appointment, and for the purpose of keeping faith alive in the hearts of His people (The Review and Herald, May 6, 1875). 18 (Hebrews 12:2; see EGW on Psalm 19:14; Romans 8:29; Ephesians 4:20-24; Colossians 3:10; Revelation 7:4-17). The Matchless Charms of Jesus—Look to Christ, behold the attractive loveliness of His character, and by beholding you will become changed into His likeness. The mist that intervenes between Christ and the soul will be rolled back as we by faith look past the hellish shadow of Satan and see God's glory in His law, and the righteousness of Christ. Satan is seeking to veil Jesus from our sight, to eclipse His light; for when we get even a glimpse of His glory, we are attracted to Him. Sin hides from our view the matchless charms of Jesus; prejudice, selfishness, self-righteousness, and passion blind our eyes, so that we do not discern the Saviour. Oh, if we would by faith draw nigh to God, He would reveal to us His glory, which is His character, and the praise of God would flow forth from human hearts and be sounded by human voices. Then we would forever cease to give glory to Satan by sinning against God and talking doubt and unbelief. We should no longer stumble along, grumbling and mourning, and covering the altar of God with our tears (Manuscript 16, 1890). (Genesis 5:24; Ephesians 4:13, 15). Too Near the Lowlands of Earth—It is the Holy Spirit, the Comforter, which Jesus said He would send into the world, that changes our character into the image of Christ; and when this is accomplished, we reflect, as in a mirror, the glory of the Lord. That is, the character of the one who thus beholds Christ is so like His, that one looking at him sees Christ's own character shining out as from a mirror. Imperceptibly to ourselves we are changed day by day from our own ways and will into the ways and will of Christ, into the loveliness of His character. Thus we grow up into Christ, and unconsciously reflect His image. Professed Christians keep altogether too near the lowlands of earth. Their eyes are trained to see only commonplace things, and their minds dwell upon the things their eyes behold. Their religious experience is often shallow and unsatisfying, and their words are light and valueless. How can such reflect the image of Christ? How can they send forth the bright beams of the Sun of Righteousness into all the dark places of the earth? To be a Christian is to be Christlike. Enoch kept the Lord ever before him, and the Inspired Word says that he “walked with God.” He made Christ his constant companion. He was in the world, and performed his duties to the world; but he was ever under the influence of Jesus. He reflected Christ's character, exhibiting the same qualities of goodness, mercy, tender compassion, sympathy, forbearance, meekness, humility, and love. His association with Christ day by day transformed him into the image of Him with whom he was so intimately connected. Day by day he was growing away from his own way into Christ's way, the heavenly, the divine, in his thoughts and feelings. He was constantly inquiring, Is this the way of the Lord? His was a constant growth, and he had fellowship with the Father and the Son. This is genuine sanctification (The Review and Herald, April 28, 1891). Behold Christ by Studying His Life—[2 Corinthians 3:18 quoted.] Beholding Christ means studying His life as given in His Word. We are to dig for truth as for hidden treasure. We are to fix our eyes upon Christ. When we take Him as our personal Saviour, this gives us boldness to approach the throne of grace. By beholding we become changed, morally assimilated to the One who is perfect in character. By receiving His imputed righteousness, through the transforming power of the Holy Spirit, we become like Him. The image of Christ is cherished, and it captivates the whole being (Manuscript 148, 1897). Striving to Become Christlike—Beholding Christ for the purpose of becoming like Him, the seeker after truth sees the perfection of the principles of God's law, and he becomes dissatisfied with everything but perfection. Hiding his life in the life of Christ, he sees that the holiness of the divine law is revealed in the character of Christ, and more and more earnestly he strives to be like Him. A warfare may be expected at any time, for the tempter sees that he is losing one of his subjects. A battle must be fought with the attributes which Satan has been strengthening for his own use. The human agent sees what he has to contend with—a strange power opposed to the idea of attaining the perfection that Christ holds out. But with Christ there is saving power that will gain for him victory in the conflict. The Saviour will strengthen and help him as he comes pleading for grace and efficiency (Manuscript 89, 1903). Clearing the Moral Atmosphere—When Christ is loved more than self, the Saviour's beautiful image is reflected in the believer.... Until self is laid upon the altar of sacrifice, Christ will not be reflected in the character. When self is buried, and Christ occupies the throne of the heart, there will be a revelation of principles that will clear the moral atmosphere surrounding the soul (Letter 108, 1899). Human Peculiarities Will Disappear—The Holy Spirit has been prevented from coming in to mold and fashion heart and mind, because men suppose that they understand best how to form their own characters. And they think that they may safely form their characters after their own model. But there is only one model after which human character is to be formed—the character of Christ. Those who behold the Saviour are changed from glory to greater glory. When men will consent to submit to Christ's will, to be partakers of the divine nature, their crooked, human peculiarities will disappear. When they decide that they will retain their own peculiarities and disagreeable traits of character, Satan takes them and places his yoke on them, using them to do his service. He uses their talents for selfish purposes, causing them to set an example so disagreeable, so un-Christlike, that they become a reproach to the cause of God (Manuscript 102, 1903). (Song of Solomon 5:10, 16; Hebrews 12:2.) Approaching the Perfect Pattern—As one becomes acquainted with the history of the Redeemer, he discovers in himself serious defects; his unlikeness to Christ is so great that he sees the necessity for radical changes in his life. Still he studies with a desire to become like his great Exemplar. He catches the looks, the spirit, of his beloved Master. By beholding, by “looking unto Jesus the author and finisher of our faith,” he becomes changed into the same image. It is not by looking away from Him that we imitate the life of Jesus, but by talking of Him, by dwelling upon His perfections, by seeking to refine the taste and elevate the character, by trying—through faith and love, and by earnest, persevering effort—to approach the perfect Pattern. By having a knowledge of Christ—His words, His habits, and His lessons of instruction—we borrow the virtues of the character we have so closely studied, and become imbued with the spirit we have so much admired. Jesus becomes to us “the chiefest among ten thousand,” the One “altogether lovely” (The Review and Herald, March 15, 1887). Christ Will Draw His Image on the Soul—When the soul is brought into close relationship with the great Author of light and truth, impressions are made upon it revealing its true position before God. Then self will die, pride will be laid low, and Christ will draw His own image in deeper lines upon the soul (Manuscript 1a, 1890).

Ministers of the New Covenant 2Co 3:1  Are we beginning to commend ourselves again? Or do we need, as some, letters of commendation to you or from you?  2Co 3:2  You are our letter, written in our hearts, known and read by all men;  2Co 3:3  being manifested that you are a letter of Christ, cared for by us, written not with ink but with the Spirit of the living God, not on tablets of stone but on tablets of human hearts.  2Co 3:4  Such confidence we have through Christ toward God.  2Co 3:5  Not that we are adequate in ourselves to consider anything as coming from ourselves, but our adequacy is from God,  2Co 3:6  who also made us adequate as servants of a new covenant, not of the letter but of the Spirit; for the letter kills, but the Spirit gives life.  2Co 3:7  But if the ministry of death, in letters engraved on stones, came with glory, so that the sons of Israel could not look intently at the face of Moses because of the glory of his face, fading as it was,  2Co 3:8  how will the ministry of the Spirit fail to be even more with glory?  2Co 3:9  For if the ministry of condemnation has glory, much more does the ministry of righteousness abound in glory.  2Co 3:10  For indeed what had glory, in this case has no glory because of the glory that surpasses it.  2Co 3:11  For if that which fades away was with glory, much more that which remains is in glory.  2Co 3:12  Therefore having such a hope, we use great boldness in our speech,  2Co 3:13  and are not like Moses, who used to put a veil over his face so that the sons of Israel would not look intently at the end of what was fading away.  2Co 3:14  But their minds were hardened; for until this very day at the reading of the old covenant the same veil remains unlifted, because it is removed in Christ.  2Co 3:15  But to this day whenever Moses is read, a veil lies over their heart;  2Co 3:16  but whenever a person turns to the Lord, the veil is taken away.  2Co 3:17  Now the Lord is the Spirit, and where the Spirit of the Lord is, there is liberty.  2Co 3:18  But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as from the Lord, the Spirit. Chapter 3 6-9 (Romans 8:15-21; see EGW on Hebrews 8:6, 7). The Law Ordained to Life—The law of God, spoken in awful grandeur from Sinai, is the utterance of condemnation to the sinner. It is the province of the law to condemn, but there is in it no power to pardon or to redeem. It is ordained to life; those who walk in harmony with its precepts will receive the reward of obedience. But it brings bondage and death to those who remain under its condemnation. (The Review and Herald, April 22, 1902). 7. See EGW on Exodus 34:29. 7-11 (Galatians 3:19; Ephesians 2:15; Colossians 2:14; Hebrews 9:9-12; 10:1-7). A Twofold System of Law—God's people, whom He calls His peculiar treasure, were privileged with a two-fold system of law; the moral and the ceremonial. The one, pointing back to creation to keep in remembrance the living God who made the world, whose claims are binding upon all men in every dispensation, and which will exist through all time and eternity. The other, given because of man's transgression of the moral law, the obedience to which consisted in sacrifices and offerings pointing to the future redemption. Each is clear and distinct from the other. From the creation the moral law was an essential part of God's divine plan, and was as unchangeable as Himself. The ceremonial law was to answer a particular purpose in Christ's plan for the salvation of the race. The typical system of sacrifices and offerings was established that through these services the sinner might discern the great offering, Christ. But the Jews were so blinded by pride and sin that but few of them could see farther than the death of beasts as an atonement for sin; and when Christ, whom these offerings prefigured, came, they could not discern Him. The ceremonial law was glorious; it was the provision made by Jesus Christ in counsel with His Father, to aid in the salvation of the race. The whole arrangement of the typical system was founded on Christ. Adam saw Christ prefigured in the innocent beast suffering the penalty of his transgression of Jehovah's law (The Review and Herald, May 6, 1875). Two Laws Bear Stamp of Divinity—Paul desires his brethren to see that the great glory of a sin-pardoning Saviour gave significance to the entire Jewish economy. He desired them to see also that when Christ came to the world, and died as man's sacrifice, type met antitype. After Christ died on the cross as a sin offering the ceremonial law could have no force. Yet it was connected with the moral law, and was glorious. The whole bore the stamp of divinity, and expressed the holiness, justice, and righteousness of God. And if the ministration of the dispensation to be done away was glorious, how much more must the reality be glorious, when Christ was revealed, giving His life-giving, sanctifying, Spirit to all who believe (The Review and Herald, April 22, 1902)? The Ministration of Death—The holy law of God is both brief and comprehensive; for it is easily understood and remembered; and yet it is an expression of the will of God. Its comprehensiveness is summed up in the following words: “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength.... Thou shalt love thy neighbour as thyself.” “This do, and thou shalt live.” “Ye shall therefore keep my statutes, and my judgments: which if a man do, he shall live in them: I am the Lord.”... If the transgressor is to be treated according to the letter of this covenant, then there is no hope for the fallen race; for all have sinned, and come short of the glory of God. The fallen race of Adam can behold nothing else in the letter of this covenant than the ministration of death; and death will be the reward of everyone who is seeking vainly to fashion a righteousness of his own that will fulfill the claims of the law. By His word God has bound Himself to execute the penalty of the law on all transgressors. Again and again men commit sin, and yet they do not seem to believe that they must suffer the penalty for breaking the law (The Signs of the Times, September 5, 1892). (Hebrews 8:5.) Ceremonies of Jewish Law Prophetic—The gospel of Christ reflects glory upon the Jewish age. It sheds light upon the whole Jewish economy, and gives significance to the ceremonial law. The tabernacle, or temple, of God on earth was a pattern of the original in heaven. All the ceremonies of the Jewish law were prophetic, typical of mysteries in the plan of redemption. The rites and ceremonies of the law were given by Christ Himself, who, enshrouded in a pillar of cloud by day and a pillar of fire by night, was the leader of the hosts of Israel; and this law should be treated with great respect, for it is sacred. Even after it was no longer to be observed, Paul presented it before the Jews in its true position and value, showing its place in the plan of redemption and its relation to the work of Christ; and the great apostle pronounces this law glorious, worthy of its divine Originator. That which was to be done away was glorious, but it was not the law instituted by God for the government of His family in heaven and on earth; for as long as the heavens shall remain, so long shall the law of the Lord endure (The Signs of the Times, July 29, 1886). (Revelation 22:14.) Glory Gives Way to Greater Glory—There is no discord between the Old Testament and the New. In the Old Testament we find the gospel of a coming Saviour; in the New Testament we have the gospel of a Saviour revealed as the prophecies had foretold. While the Old Testament is constantly pointing forward to the true offering, the New Testament shows that the Saviour prefigured by the typical offerings has come. The dim glory of the Jewish age has been succeeded by the brighter, clearer glory of the Christian age. But not once has Christ stated that His coming destroyed the claims of God's law. On the contrary, in the very last message to His church, by way of Patmos, He pronounces a benediction upon those who keep His Father's law: “Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city” (The Signs of the Times, July 29, 1886). 7-17. The Moral Law Glorified by Christ—The types and shadows of the sacrificial service, with the prophecies, gave the Israelites a veiled, indistinct view of the mercy and grace to be brought to the world by the revelation of Christ. To Moses was unfolded the significance of the types and shadows pointing to Christ. He saw to the end of that which was to be done away when, at the death of Christ, type met antitype. He saw that only through Christ can man keep the moral law. By transgression of this law man brought sin into the world, and with sin came death. Christ became the propitiation for man's sin. He proffered His perfection of character in the place of man's sinfulness. He took upon Himself the curse of disobedience. The sacrifices and offerings pointed forward to the sacrifice He was to make. The slain lamb typified the Lamb that was to take away the sin of the world. It was seeing the object of that which was to be done away, seeing Christ as revealed in the law, that illumined the face of Moses. The ministration of the law, written and engraved in stone, was a ministration of death. Without Christ, the transgressor was left under its curse, with no hope of pardon. The ministration had of itself no glory, but the promised Saviour, revealed in the types and shadows of the ceremonial law, made the moral law glorious (The Review and Herald, April 22, 1902). 7-18 (Romans 3:31; 7:7; Galatians 3:13). Christ's Glory Revealed in His Law—Christ bore the curse of the law, suffering its penalty, carrying to completion the plan whereby man was to be placed where he could keep God's law, and be accepted through the merits of the Redeemer; and by His sacrifice glory was shed upon the law. Then the glory of that which is not to be done away—God's law of ten commandments, His standard of righteousness—was plainly seen by all who saw to the end of that which was done away. “We all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory even as by the Spirit of the Lord.” Christ is the sinner's advocate. Those who accept His gospel behold Him with open face. They see the relation of His mission to the law, and they acknowledge God's wisdom and glory as revealed by the Saviour. The glory of Christ is revealed in the law, which is a transcript of His character, and His transforming efficacy is felt upon the soul until men become changed to His likeness. They are made partakers of the divine nature, and grow more and more like their Saviour, advancing step by step in conformity to the will of God, till they reach perfection. The law and the gospel are in perfect harmony. Each upholds the other. In all its majesty the law confronts the conscience, causing the sinner to feel his need of Christ as the propitiation for sin. The gospel recognizes the power and immutability of the law. “I had not known sin, but by the law,” Paul declares. The sense of sin, urged home by the law, drives the sinner to the Saviour. In his need man may present the mighty arguments furnished by the cross of Calvary. He may claim the righteousness of Christ; for it is imparted to every repentant sinner (The Review and Herald, April 22, 1902). 12-15 (see EGW on Exodus 34:29-33). The Veil of Unbelief—[2 Corinthians 3:12-15 quoted.] The Jews refused to accept Christ as the Messiah, and they cannot see that their ceremonies are meaningless, that the sacrifices and offerings have lost their significance. The veil drawn by themselves in stubborn unbelief is still before their minds. It would be removed if they would accept Christ, the righteousness of the law. Many in the Christian world also have a veil before their eyes and heart. They do not see to the end of that which was done away. They do not see that it was only the ceremonial law which was abrogated at the death of Christ. They claim that the moral law was nailed to the cross. Heavy is the veil that darkens their understanding. The hearts of many are at war with God. They are not subject to His law. Only as they shall come into harmony with the rule of His government can Christ be of any avail to them. They may talk of Christ as their Saviour; but He will finally say to them, I know you not. You have not exercised genuine repentance toward God for the transgression of His holy law, and you cannot have genuine faith in Me, for it was My mission to exalt God's law.... The moral law was never a type or a shadow. It existed before man's creation, and will endure as long as God's throne remains. God could not change or alter one precept of His law in order to save man; for the law is the foundation of His government. It is unchangeable, unalterable, infinite, and eternal. In order for man to be saved, and for the honor of the law to be maintained, it was necessary for the Son of God to offer Himself as a sacrifice for sin. He who knew no sin became sin for us. He died for us on Calvary. His death shows the wonderful love of God for man, and the immutability of His law (The Review and Herald, April 22, 1902). 14, 16. Christ's Death Lifts the Veil—The death of Jesus Christ for the redemption of man lifts the veil and reflects a flood of light back hundreds of years, upon the whole institution of the Jewish system of religion. Without the death of Christ all this system was meaningless. The Jews reject Christ, and therefore their whole system of religion is to them indefinite, unexplainable, and uncertain. They attach as much importance to shadowy ceremonies of types which have met their antitype as they do to the law of the ten commandments, which was not a shadow, but a reality as enduring as the throne of Jehovah. The death of Christ elevates the Jewish system of types and ordinances, showing that they were of divine appointment, and for the purpose of keeping faith alive in the hearts of His people (The Review and Herald, May 6, 1875). 18 (Hebrews 12:2; see EGW on Psalm 19:14; Romans 8:29; Ephesians 4:20-24; Colossians 3:10; Revelation 7:4-17). The Matchless Charms of Jesus—Look to Christ, behold the attractive loveliness of His character, and by beholding you will become changed into His likeness. The mist that intervenes between Christ and the soul will be rolled back as we by faith look past the hellish shadow of Satan and see God's glory in His law, and the righteousness of Christ. Satan is seeking to veil Jesus from our sight, to eclipse His light; for when we get even a glimpse of His glory, we are attracted to Him. Sin hides from our view the matchless charms of Jesus; prejudice, selfishness, self-righteousness, and passion blind our eyes, so that we do not discern the Saviour. Oh, if we would by faith draw nigh to God, He would reveal to us His glory, which is His character, and the praise of God would flow forth from human hearts and be sounded by human voices. Then we would forever cease to give glory to Satan by sinning against God and talking doubt and unbelief. We should no longer stumble along, grumbling and mourning, and covering the altar of God with our tears (Manuscript 16, 1890). (Genesis 5:24; Ephesians 4:13, 15). Too Near the Lowlands of Earth—It is the Holy Spirit, the Comforter, which Jesus said He would send into the world, that changes our character into the image of Christ; and when this is accomplished, we reflect, as in a mirror, the glory of the Lord. That is, the character of the one who thus beholds Christ is so like His, that one looking at him sees Christ's own character shining out as from a mirror. Imperceptibly to ourselves we are changed day by day from our own ways and will into the ways and will of Christ, into the loveliness of His character. Thus we grow up into Christ, and unconsciously reflect His image. Professed Christians keep altogether too near the lowlands of earth. Their eyes are trained to see only commonplace things, and their minds dwell upon the things their eyes behold. Their religious experience is often shallow and unsatisfying, and their words are light and valueless. How can such reflect the image of Christ? How can they send forth the bright beams of the Sun of Righteousness into all the dark places of the earth? To be a Christian is to be Christlike. Enoch kept the Lord ever before him, and the Inspired Word says that he “walked with God.” He made Christ his constant companion. He was in the world, and performed his duties to the world; but he was ever under the influence of Jesus. He reflected Christ's character, exhibiting the same qualities of goodness, mercy, tender compassion, sympathy, forbearance, meekness, humility, and love. His association with Christ day by day transformed him into the image of Him with whom he was so intimately connected. Day by day he was growing away from his own way into Christ's way, the heavenly, the divine, in his thoughts and feelings. He was constantly inquiring, Is this the way of the Lord? His was a constant growth, and he had fellowship with the Father and the Son. This is genuine sanctification (The Review and Herald, April 28, 1891). Behold Christ by Studying His Life—[2 Corinthians 3:18 quoted.] Beholding Christ means studying His life as given in His Word. We are to dig for truth as for hidden treasure. We are to fix our eyes upon Christ. When we take Him as our personal Saviour, this gives us boldness to approach the throne of grace. By beholding we become changed, morally assimilated to the One who is perfect in character. By receiving His imputed righteousness, through the transforming power of the Holy Spirit, we become like Him. The image of Christ is cherished, and it captivates the whole being (Manuscript 148, 1897). Striving to Become Christlike—Beholding Christ for the purpose of becoming like Him, the seeker after truth sees the perfection of the principles of God's law, and he becomes dissatisfied with everything but perfection. Hiding his life in the life of Christ, he sees that the holiness of the divine law is revealed in the character of Christ, and more and more earnestly he strives to be like Him. A warfare may be expected at any time, for the tempter sees that he is losing one of his subjects. A battle must be fought with the attributes which Satan has been strengthening for his own use. The human agent sees what he has to contend with—a strange power opposed to the idea of attaining the perfection that Christ holds out. But with Christ there is saving power that will gain for him victory in the conflict. The Saviour will strengthen and help him as he comes pleading for grace and efficiency (Manuscript 89, 1903). Clearing the Moral Atmosphere—When Christ is loved more than self, the Saviour's beautiful image is reflected in the believer.... Until self is laid upon the altar of sacrifice, Christ will not be reflected in the character. When self is buried, and Christ occupies the throne of the heart, there will be a revelation of principles that will clear the moral atmosphere surrounding the soul (Letter 108, 1899). Human Peculiarities Will Disappear—The Holy Spirit has been prevented from coming in to mold and fashion heart and mind, because men suppose that they understand best how to form their own characters. And they think that they may safely form their characters after their own model. But there is only one model after which human character is to be formed—the character of Christ. Those who behold the Saviour are changed from glory to greater glory. When men will consent to submit to Christ's will, to be partakers of the divine nature, their crooked, human peculiarities will disappear. When they decide that they will retain their own peculiarities and disagreeable traits of character, Satan takes them and places his yoke on them, using them to do his service. He uses their talents for selfish purposes, causing them to set an example so disagreeable, so un-Christlike, that they become a reproach to the cause of God (Manuscript 102, 1903). (Song of Solomon 5:10, 16; Hebrews 12:2.) Approaching the Perfect Pattern—As one becomes acquainted with the history of the Redeemer, he discovers in himself serious defects; his unlikeness to Christ is so great that he sees the necessity for radical changes in his life. Still he studies with a desire to become like his great Exemplar. He catches the looks, the spirit, of his beloved Master. By beholding, by “looking unto Jesus the author and finisher of our faith,” he becomes changed into the same image. It is not by looking away from Him that we imitate the life of Jesus, but by talking of Him, by dwelling upon His perfections, by seeking to refine the taste and elevate the character, by trying—through faith and love, and by earnest, persevering effort—to approach the perfect Pattern. By having a knowledge of Christ—His words, His habits, and His lessons of instruction—we borrow the virtues of the character we have so closely studied, and become imbued with the spirit we have so much admired. Jesus becomes to us “the chiefest among ten thousand,” the One “altogether lovely” (The Review and Herald, March 15, 1887). Christ Will Draw His Image on the Soul—When the soul is brought into close relationship with the great Author of light and truth, impressions are made upon it revealing its true position before God. Then self will die, pride will be laid low, and Christ will draw His own image in deeper lines upon the soul (Manuscript 1a, 1890).

The Light of the Gospel 2Co 4:1  Therefore, since we have this ministry, as we received mercy, we do not lose heart,  2Co 4:2  but we have renounced the things hidden because of shame, not walking in craftiness or adulterating the word of God, but by the manifestation of truth commending ourselves to every man's conscience in the sight of God.  2Co 4:3  And even if our gospel is veiled, it is veiled to those who are perishing,  2Co 4:4  in whose case the god of this world has blinded the minds of the unbelieving so that they might not see the light of the gospel of the glory of Christ, who is the image of God.  2Co 4:5  For we do not preach ourselves but Christ Jesus as Lord, and ourselves as your bond-servants for Jesus' sake.  2Co 4:6  For God, who said, "Light shall shine out of darkness," is the One who has shone in our hearts to give the Light of the knowledge of the glory of God in the face of Christ.  Treasure in Jars of Clay 2Co 4:7  But we have this treasure in earthen vessels, so that the surpassing greatness of the power will be of God and not from ourselves;  2Co 4:8  we are afflicted in every way, but not crushed; perplexed, but not despairing;  2Co 4:9  persecuted, but not forsaken; struck down, but not destroyed;  2Co 4:10  always carrying about in the body the dying of Jesus, so that the life of Jesus also may be manifested in our body.  2Co 4:11  For we who live are constantly being delivered over to death for Jesus' sake, so that the life of Jesus also may be manifested in our mortal flesh.  2Co 4:12  So death works in us, but life in you.  2Co 4:13  But having the same spirit of faith, according to what is written, "I BELIEVED, THEREFORE I SPOKE," we also believe, therefore we also speak,  2Co 4:14  knowing that He who raised the Lord Jesus will raise us also with Jesus and will present us with you.  2Co 4:15  For all things are for your sakes, so that the grace which is spreading to more and more people may cause the giving of thanks to abound to the glory of God.  2Co 4:16  Therefore we do not lose heart, but though our outer man is decaying, yet our inner man is being renewed day by day.  2Co 4:17  For momentary, light affliction is producing for us an eternal weight of glory far beyond all comparison,  2Co 4:18  while we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal. Chapter 4 3-6 (ch. 2:11; John 15:3). Satan's Bewitching Power—Justice demands that sin be not merely pardoned, but the death penalty must be executed. God, in the gift of His only-begotten Son, met both these requirements. By dying in man's stead, Christ exhausted the penalty and provided a pardon. Man through sin has been severed from the life of God. His soul is palsied through the machinations of Satan, the author of sin. Of himself he is incapable of sensing sin, incapable of appreciating and appropriating the divine nature. Were it brought within his reach there is nothing in it that his natural heart would desire it. The bewitching power of Satan is upon him. All the ingenious subterfuges the devil can suggest are presented to his mind to prevent every good impulse. Every faculty and power given him of God has been used as a weapon against the divine Benefactor. So, although He loves him, God cannot safely impart to him the gifts and blessings He desires to bestow. But God will not be defeated by Satan. He sent His Son into the world, that through His taking the human form and nature, humanity and divinity combined in Him would elevate man in the scale of moral value with God. There is no other way for man's salvation. “Without me,” says Christ, “ye can do nothing.” Through Christ, and Christ alone, the springs of life can vitalize man's nature, transform his tastes, and set his affections flowing toward heaven. Through the union of the divine with the human nature, Christ could enlighten the understanding and infuse His life-giving properties through the soul dead in trespasses and sins (Manuscript 50, 1900). 17, 18 (Romans 8:18; 1 Peter 1:6, 7; see EGW on 2 Corinthians 12:4). Trials God's Workmen—[2 Corinthians 4:17, 18 quoted.] If Paul, troubled on every side, perplexed, persecuted, could call his trials light afflictions, of what has the Christian of today to complain? How trifling are our trials in comparison with Paul's many afflictions! They are not worthy to be compared with the eternal weight of glory awaiting the overcomer. They are God's workmen, ordained for the perfection of character. However great the deprivation and suffering of the Christian, however dark and inscrutable may seem the way of Providence, he is to rejoice in the Lord, knowing that all is working for his good (The Review and Herald, May 6, 1902). I have been shown that in the future we shall see how closely all our trials were connected with our salvation, and how these light afflictions worked out for us “a far more exceeding and eternal weight of glory” (Letter 5, 1880). The Eternal Weight of Glory—The years of self-denial, of privation, of trial, affliction, and persecution that Paul endured, he called a moment. The things of the present time were not considered worth mentioning when compared with the eternal weight of glory that awaited them when the warfare should be over. These very afflictions were God's workmen, ordained for the perfection of Christian character. Whatever may be the circumstances of the Christian, however dark and mysterious may be the ways of Providence, however great his deprivation and suffering, he may look away from them all to the unseen and the eternal. He has the blessed assurance that all things are working for his good.... The Holy Spirit irradiated the soul of Paul with light from heaven, and he was assured that he had an interest in the purchased possession reserved for the faithful. Paul's language was strong. He was not able to find words of sufficient force to express the excellency of that glory, honor, and immortality which believers would receive when Christ should come. Compared with the scene upon which his mind's eye was dwelling, all temporal afflictions were but momentary, light afflictions, unworthy of thought. Viewed in the light of the cross, the things of this life were vanity and emptiness. The glory that attracted him was substantial, weighty, durable, beyond the power of language to describe. Yet Paul comes as near to expressing it as he can, that the imagination may grasp the reality as far as is possible to finite minds. It was a weight of glory, a fullness of God, knowledge that was measureless. It was an eternal weight of glory. And yet Paul feels that his language is tame. It falls short of expressing the reality. He reaches out for words more expressive. The boldest figures of speech would fall far short of the truth. He seeks the broadest terms which human language can supply, that the imagination may grasp in some degree the superlative excellency of the glory to be given the final overcomer. Holiness, dignity, honor, and felicity in the presence of God are things now unseen except by the eye of faith. But the things which are seen, worldly honor, worldly pleasure, riches, and glory, are eclipsed by the excellency, the beauty, and resplendent glory of the things now unseen. The things of this world are temporal, enduring only for a time, while the things which are not seen are eternal, enduring through endless ages. To secure this infinite treasure is to gain everything and lose nothing (Manuscript 58, 1900). 18 (Colossians 3:2; Hebrews 11:27; see EGW on 2 Corinthians 6:17, 18). Seeing Him Who Is Invisible—Our minds take the level of the things on which our thoughts dwell, and if we think upon earthly things, we shall fail to take the impress of that which is heavenly. We would be greatly benefited by contemplating the mercy, goodness, and love of God; but we sustain great loss by dwelling upon those things which are earthly and temporal. We allow sorrow and care and perplexity to attract our minds to earth, and we magnify a molehill into a mountain.... Temporal things are not to engage our whole attention, or engross our minds until our thoughts are entirely of the earth and the earthly. We are to train, discipline, and educate the mind so that we may think in a heavenly channel, that we may dwell on things unseen and eternal, which will be discerned by spiritual vision. It is by seeing Him who is invisible that we may obtain strength of mind and vigor of spirit (The Signs of the Times, January 9, 1893).

Our Heavenly Dwelling 2Co 5:1  For we know that if the earthly tent which is our house is torn down, we have a building from God, a house not made with hands, eternal in the heavens.  2Co 5:2  For indeed in this house we groan, longing to be clothed with our dwelling from heaven,  2Co 5:3  inasmuch as we, having put it on, will not be found naked.  2Co 5:4  For indeed while we are in this tent, we groan, being burdened, because we do not want to be unclothed but to be clothed, so that what is mortal will be swallowed up by life.  2Co 5:5  Now He who prepared us for this very purpose is God, who gave to us the Spirit as a pledge.  2Co 5:6  Therefore, being always of good courage, and knowing that while we are at home in the body we are absent from the Lord—  2Co 5:7  for we walk by faith, not by sight—  2Co 5:8  we are of good courage, I say, and prefer rather to be absent from the body and to be at home with the Lord.  2Co 5:9  Therefore we also have as our ambition, whether at home or absent, to be pleasing to Him.  2Co 5:10  For we must all appear before the judgment seat of Christ, so that each one may be recompensed for his deeds in the body, according to what he has done, whether good or bad.  The Ministry of Reconciliation 2Co 5:11  Therefore, knowing the fear of the Lord, we persuade men, but we are made manifest to God; and I hope that we are made manifest also in your consciences.  2Co 5:12  We are not again commending ourselves to you but are giving you an occasion to be proud of us, so that you will have an answer for those who take pride in appearance and not in heart.  2Co 5:13  For if we are beside ourselves, it is for God; if we are of sound mind, it is for you.  2Co 5:14  For the love of Christ controls us, having concluded this, that one died for all, therefore all died;  2Co 5:15  and He died for all, so that they who live might no longer live for themselves, but for Him who died and rose again on their behalf.  2Co 5:16  Therefore from now on we recognize no one according to the flesh; even though we have known Christ according to the flesh, yet now we know Him in this way no longer.  2Co 5:17  Therefore if anyone is in Christ, he is a new creature; the old things passed away; behold, new things have come.  2Co 5:18  Now all these things are from God, who reconciled us to Himself through Christ and gave us the ministry of reconciliation,  2Co 5:19  namely, that God was in Christ reconciling the world to Himself, not counting their trespasses against them, and He has committed to us the word of reconciliation.  2Co 5:20  Therefore, we are ambassadors for Christ, as though God were making an appeal through us; we beg you on behalf of Christ, be reconciled to God.  2Co 5:21  He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in HimChapter 5 7. See EGW on Romans 5:1. 10 (John 5:22; Romans 14:10; see EGW on Romans 3:19). Christ the Judge—God designed that the Prince of sufferers in humanity should be judge of the whole world. He who submitted to be arraigned before an earthly tribunal, He who came from the heavenly courts to save man from eternal death, He whom men despised, rejected, and upon whom they heaped all the contempt of which human beings inspired by Satan are capable, He who suffered the ignominious death of the cross—He alone was to pronounce the sentence of reward or of punishment (Manuscript 39, 1898). 11 (Psalm 119:53; Hebrews 4:1). A Proper Fear of God—[Hebrews 4:1 quoted.] The Lord would have His people trust in Him and abide in His love, but that does not mean that we shall have no fear or misgivings. Some seem to think that if a man has a wholesome fear of the judgments of God, it is a proof that he is destitute of faith; but this is not so. A proper fear of God, in believing His threatenings, works the peaceable fruits of righteousness, by causing the trembling soul to flee to Jesus. Many ought to have this spirit today, and turn to the Lord with humble contrition, for the Lord has not given so many terrible threatenings, pronounced so severe judgments in His Word, simply to have them recorded, but He means what He says. One says, “Horror hath taken hold upon me because of the wicked that forsake thy law,” Paul says, “Knowing therefore the terror of the Lord, we persuade men” (The Review and Herald, October 21, 1890). 14 (John 13:34; 1 John 4:7, 8). Love the Decision of a Sanctified Will—The love of Christ in the heart is what is needed. Self is in need of being crucified. When self is submerged in Christ, true love springs forth spontaneously. It is not an emotion or an impulse, but a decision of a sanctified will. It consists not in feeling, but in the transformation of the whole heart, soul, and character, which is dead to self and alive unto God. Our Lord and Saviour asks us to give ourselves to Him. Surrendering self to God is all He requires, giving ourselves to Him to be employed as He sees fit. Until we come to this point of surrender, we shall not work happily, usefully, or successfully anywhere (Letter 97, 1898). 17 (John 1:12, 13; 3:5-8). Grace Not Inherited—The old nature, born of blood and the will of the flesh, cannot inherit the kingdom of God. The old ways, the hereditary tendencies, the former habits, must be given up; for grace is not inherited. The new birth consists in having new motives, new tastes, new tendencies. Those who are begotten unto a new life by the Holy Spirit, have become partakers of the divine nature, and in all their habits and practices they will give evidence of their relationship to Christ. When men who claim to be Christians retain all their natural defects of character and disposition, in what does their position differ from that of the worldling? They do not appreciate the truth as a sanctifier, a refiner. They have not been born again (The Review and Herald, April 12, 1892). (1 John 2:6; Revelation 3:14-17.) Pure Religion an Imitation of Christ—Pure religion is an imitation of Christ. A religion that is built on self-confidence and selfishness is worthless. The true Christian is a follower of Christ. This following means walking in the light. The heart must be opened to receive the heavenly guest. As long as the heart is closed against His entrance, there can be in it no abiding peace. No sunshine can flood the chambers of the soul temple, breaking through the mist and cloud. God makes no compromise with sin. A genuine conversion changes hereditary and cultivated tendencies to wrong. The religion of God is a firm fabric, composed of innumerable threads, and woven together with tact and skill. Only the wisdom which comes from God can make this fabric complete. There are a great many kinds of cloth which at first have a fine appearance, but they cannot endure the test. They wash out. The colors are not fast. Under the heat of summer they fade away and are lost. The cloth cannot endure rough handling. So it is with the religion of many. When the warp and woof of character will not stand the test of trial, the material of which it is composed is worthless. The efforts made to patch the old with a new piece do not better the condition of things; for the old, flimsy material breaks away from the new, leaving the rent much larger than before. Patching will not do. The only way is to discard the old garment altogether, and procure one entirely new. Christ's plan is the only safe one. He declares, “Behold, I make all things new.” “If any man be in Christ, he is a new creature.” Christ gives man no encouragement to think that He will accept a patchwork character, made up mostly of self, with a little of Christ. This is the condition of the Laodicean church. At first there seems to be some of self and some of Christ. But soon it is all of self and none of Christ. The root of selfishness is revealed. It continues to grow, striking its roots deeper and deeper, till its branches are covered with objectionable fruit. Christ looks with pitying tenderness on all who have combination characters. Those with such a character have a connection with Christ so frail that it is utterly worthless (Letter 105, 1893). Patchwork Character Not Acceptable—[2 Corinthians 5:17 quoted.] The patchwork religion is not of the least value with God. He requires the whole heart. No part of it is to be reserved for the development of hereditary or cultivated tendencies to evil. To be harsh, to be severe, too self-important, selfish, to look out for one's own selfish interest and yet be zealous that others shall deal unselfishly is a religion which is an abomination to God. Many have just such an experience daily, but it is a misrepresentation of the character of Christ (Letter 31a, 1894). 19 (John 1:18). Satan Sees in Christ a Manifestation of God's Character—There stood in the world One who was a perfect representative of the Father, One whose character and practices refuted Satan's misrepresentation of God. Satan had charged upon God the attribute he himself possessed. Now in Christ he saw God revealed in His true character—a compassionate, merciful Father, not willing that any should perish, but that all should come to Him in repentance, and have eternal life (The Signs of the Times, June 9, 1898). 20. See EGW on 1 Corinthians 3:9. 21. See EGW on John 1:14.. 

2Co 6:1  And working together with Him, we also urge you not to receive the grace of God in vain—  2Co 6:2  for He says, "AT THE ACCEPTABLE TIME I LISTENED TO YOU, AND ON THE DAY OF SALVATION I HELPED YOU." Behold, now is "THE ACCEPTABLE TIME," behold, now is "THE DAY OF SALVATION"—  2Co 6:3  giving no cause for offense in anything, so that the ministry will not be discredited,  2Co 6:4  but in everything commending ourselves as servants of God, in much endurance, in afflictions, in hardships, in distresses,  2Co 6:5  in beatings, in imprisonments, in tumults, in labors, in sleeplessness, in hunger,  2Co 6:6  in purity, in knowledge, in patience, in kindness, in the Holy Spirit, in genuine love,  2Co 6:7  in the word of truth, in the power of God; by the weapons of righteousness for the right hand and the left,  2Co 6:8  by glory and dishonor, by evil report and good report; regarded as deceivers and yet true;  2Co 6:9  as unknown yet well-known, as dying yet behold, we live; as punished yet not put to death,  2Co 6:10  as sorrowful yet always rejoicing, as poor yet making many rich, as having nothing yet possessing all things.  2Co 6:11  Our mouth has spoken freely to you, O Corinthians, our heart is opened wide.  2Co 6:12  You are not restrained by us, but you are restrained in your own affections.  2Co 6:13  Now in a like exchange—I speak as to children—open wide to us also.  The Temple of the Living God 2Co 6:14  Do not be bound together with unbelievers; for what partnership have righteousness and lawlessness, or what fellowship has light with darkness?  2Co 6:15  Or what harmony has Christ with Belial, or what has a believer in common with an unbeliever?  2Co 6:16  Or what agreement has the temple of God with idols? For we are the temple of the living God; just as God said, "I WILL DWELL IN THEM AND WALK AMONG THEM; AND I WILL BE THEIR GOD, AND THEY SHALL BE MY PEOPLE.  2Co 6:17  "Therefore, COME OUT FROM THEIR MIDST AND BE SEPARATE," says the Lord. "AND DO NOT TOUCH WHAT IS UNCLEAN; And I will welcome you.  2Co 6:18  "And I will be a father to you, And you shall be sons and daughters to Me," Says the Lord Almighty. Chapter 6 14-18 (see EGW on Judges 2:2). Out of the World, Into God's Family—Those who come out of the world in spirit and in all practice may regard themselves as sons and daughters of God. They may believe His Word as a child believes every word of his parents. Every promise is sure to him that believes. Those who unite with the Father, the Son, and the Holy Spirit, who show by their lives that they are no longer following the course they followed before they united with these divine instrumentalities, will receive the wisdom from above. They will not depend on human wisdom. In order to deal righteously with the world, as members of the royal family, children of the heavenly King, Christians must feel their need of a power which comes only from the heavenly agencies who have pledged themselves to work in their behalf. After we have formed a union with the great threefold power, we shall regard our duty toward the members of God's family with a much more sacred awe than we have ever done before. This is a phase of religious reform that very few appreciate. Those who seek to answer the prayer, “Thy will be done in earth, as it is in heaven,” will seek by living pure, sanctified lives to show to the world how the will of God is done in heaven (Manuscript 11, 1901). 17 (see EGW on Isaiah 8:12). The Sifting Instrument—The world is the instrument that sifts the church and tests the genuineness of its members. The world holds out inducements that, when accepted, place the believer where his life is not in harmony with his profession.... If you go forward toward heaven, the world will rub hard against you. At every step you will have to urge your way against Satan and his evil angels, and against all who transgress God's law. Earthly authorities will interpose. You will meet tribulations, bruising of the spirit, hard speeches, ridicule, persecutions. Men will require your conformity to laws and customs that would render you disloyal to God. Here is where God's people find the cross in the way to life (Manuscript 3, 1885). 17, 18 (Colossians 3:2; see EGW on Proverbs 1:10; Romans 6:1-4). Sever Every Earthly Tendril—Many professed Christians are well represented by the vine that is trailing upon the ground and entwining its tendrils about the roots and rubbish that lie in its path. To all such the message comes, “Come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty.” There are conditions to meet if we would be blessed and honored by God. We are to separate from the world, and refuse to touch those things that will separate our affections from God. God has the first and highest claims upon His people. Set your affections upon Him and upon heavenly things. Your tendrils must be severed from everything earthly. You are exhorted to touch not the unclean thing; for in touching this, you will yourself become unclean. It is impossible for you to unite with those who are corrupt, and still remain pure. “What fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? and what concord hath Christ with Belial?” God and Christ and the heavenly host would have man know that if he unites with the corrupt, he will become corrupt. Ample provision has been made that we may be raised from the lowlands of earth, and have our affections fastened upon God and upon heavenly things (The Review and Herald, January 2, 1900).

Paul and the False Apostles 2Co 11:1  I wish that you would bear with me in a little foolishness; but indeed you are bearing with me.  2Co 11:2  For I am jealous for you with a godly jealousy; for I betrothed you to one husband, so that to Christ I might present you as a pure virgin.  2Co 11:3  But I am afraid that, as the serpent deceived Eve by his craftiness, your minds will be led astray from the simplicity and purity of devotion to Christ.  2Co 11:4  For if one comes and preaches another Jesus whom we have not preached, or you receive a different spirit which you have not received, or a different gospel which you have not accepted, you bear this beautifully.  2Co 11:5  For I consider myself not in the least inferior to the most eminent apostles.  2Co 11:6  But even if I am unskilled in speech, yet I am not so in knowledge; in fact, in every way we have made this evident to you in all things.  2Co 11:7  Or did I commit a sin in humbling myself so that you might be exalted, because I preached the gospel of God to you without charge?  2Co 11:8  I robbed other churches by taking wages from them to serve you;  2Co 11:9  and when I was present with you and was in need, I was not a burden to anyone; for when the brethren came from Macedonia they fully supplied my need, and in everything I kept myself from being a burden to you, and will continue to do so.  2Co 11:10  As the truth of Christ is in me, this boasting of mine will not be stopped in the regions of Achaia.  2Co 11:11  Why? Because I do not love you? God knows I do!  2Co 11:12  But what I am doing I will continue to do, so that I may cut off opportunity from those who desire an opportunity to be regarded just as we are in the matter about which they are boasting.  2Co 11:13  For such men are false apostles, deceitful workers, disguising themselves as apostles of Christ.  2Co 11:14  No wonder, for even Satan disguises himself as an angel of light.  2Co 11:15  Therefore it is not surprising if his servants also disguise themselves as servants of righteousness, whose end will be according to their deeds.  Paul's Sufferings as an Apostle 2Co 11:16  Again I say, let no one think me foolish; but if you do, receive me even as foolish, so that I also may boast a little.  2Co 11:17  What I am saying, I am not saying as the Lord would, but as in foolishness, in this confidence of boasting.  2Co 11:18  Since many boast according to the flesh, I will boast also.  2Co 11:19  For you, being so wise, tolerate the foolish gladly.  2Co 11:20  For you tolerate it if anyone enslaves you, anyone devours you, anyone takes advantage of you, anyone exalts himself, anyone hits you in the face.  2Co 11:21  To my shame I must say that we have been weak by comparison. But in whatever respect anyone else is bold—I speak in foolishness—I am just as bold myself.  2Co 11:22  Are they Hebrews? So am I. Are they Israelites? So am I. Are they descendants of Abraham? So am I.  2Co 11:23  Are they servants of Christ?—I speak as if insane—I more so; in far more labors, in far more imprisonments, beaten times without number, often in danger of death.  2Co 11:24  Five times I received from the Jews thirty-nine lashes.  2Co 11:25  Three times I was beaten with rods, once I was stoned, three times I was shipwrecked, a night and a day I have spent in the deep.  2Co 11:26  I have been on frequent journeys, in dangers from rivers, dangers from robbers, dangers from my countrymen, dangers from the Gentiles, dangers in the city, dangers in the wilderness, dangers on the sea, dangers among false brethren;  2Co 11:27  I have been in labor and hardship, through many sleepless nights, in hunger and thirst, often without food, in cold and exposure.  2Co 11:28  Apart from such external things, there is the daily pressure on me of concern for all the churches.  2Co 11:29  Who is weak without my being weak? Who is led into sin without my intense concern?  2Co 11:30  If I have to boast, I will boast of what pertains to my weakness.  2Co 11:31  The God and Father of the Lord Jesus, He who is blessed forever, knows that I am not lying.  2Co 11:32  In Damascus the ethnarch under Aretas the king was guarding the city of the Damascenes in order to seize me,  2Co 11:33  and I was let down in a basket through a window in the wall, and so escaped his hands.Chapter 11 Judging Not Man's Prerogative—The 11th chapter of 2 Corinthians contains much instruction. It reveals to us that men who are liable to view matters after human eyesight may make very grave mistakes if they engage in a work that God has not appointed, but condemned. That work is to criticize, to climb upon the judgment seat, and pronounce sentence. How much better would it be for the spiritual advancement of such to look well to their own shortcomings and defects of character through watchful examination of their own hearts, to try to remove from them the beam of faultfinding, of evil surmising, of evil speaking, of bearing false witness, of hatred, and accusing of the brethren (Manuscript 142, 1897). 14 (Matthew 24:24; John 10:4; see EGW on Ephesians 6:10-12). Meeting Satan's Crowning Deception—Satan came as an angel of light in the wilderness of temptation to deceive Christ; and he does not come to man in a hideous form, as he is sometimes represented, but as an angel of light. He will come personating Jesus Christ, working mighty miracles; and men will fall down and worship him as Jesus Christ. We shall be commanded to worship this being, whom the world will glorify as Christ. What shall we do?—Tell them that Christ has warned us against just such a foe, who is man's worst enemy, yet who claims to be God; and that when Christ shall make His appearance, it will be with power and great glory, accompanied by ten thousand times ten thousand angels and thousands of thousands; and that when He shall come, we shall know His voice (The Review and Herald, December 18, 1888). (Matthew 7:15; 2 Thessalonians 2:7-12.) An Unfailing Test—Satan has come down in these last days to work with all deceivableness of unrighteousness in them that perish. His satanic majesty works miracles in the sight of false prophets, in the sight of men, claiming that he is indeed Christ Himself. Satan gives his power to those who are aiding him in his deceptions; therefore those who claim to have the great power of God can only be discerned by the great detector, the law of Jehovah. The Lord tells us if it were possible they would deceive the very elect. The sheep's clothing seems so real, so genuine, that the wolf can be discerned only as we go to God's great moral standard and there find that they are transgressors of the law of Jehovah (The Review and Herald, August 25, 1885). Preparing for the Final Act—This world is a theater. The actors, the inhabitants of the world, are preparing to act their part in the last great drama. God is lost sight of. There is no unity of purpose, except as parties of men confederate to gain their ends. God is looking on. His purposes in regard to His rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect (Letter 141, 1902). (Ephesians 6:10-12.) Constant Vigilance Demanded—[Ephesians 6:10-12 quoted.] Every one who has enlisted under the bloodstained banner of Christ has entered upon a warfare that demands constant vigilance. Satan is determined to keep up the warfare to the end. Coming as an angel of light, claiming to be the Christ, he will deceive the world. But his triumph will be short. No storm or tempest can move those whose feet are planted on the principles of eternal truth. They will be able to stand in this time of almost universal apostasy (Manuscript 74, 1903). 14, 15. See EGW on Matthew 7:21-23. 23-30. Paul's Indomitable Courage—Gain courage from the experience of the apostle Paul. He had many trials. He was an unwearied worker, and traveled constantly, sometimes through inhospitable regions, sometimes on the water, in storm and tempest. Far harder than ours was his lot, for traveling then had not the conveniences that it has now. But Paul allowed nothing to hinder him from his work (Letter 107, 1904). 

Paul's Visions and His Thorn 2Co 12:1  Boasting is necessary, though it is not profitable; but I will go on to visions and revelations of the Lord.  2Co 12:2  I know a man in Christ who fourteen years ago—whether in the body I do not know, or out of the body I do not know, God knows—such a man was caught up to the third heaven.  2Co 12:3  And I know how such a man—whether in the body or apart from the body I do not know, God knows—  2Co 12:4  was caught up into Paradise and heard inexpressible words, which a man is not permitted to speak.  2Co 12:5  On behalf of such a man I will boast; but on my own behalf I will not boast, except in regard to my weaknesses.  2Co 12:6  For if I do wish to boast I will not be foolish, for I will be speaking the truth; but I refrain from this, so that no one will credit me with more than he sees in me or hears from me.  2Co 12:7  Because of the surpassing greatness of the revelations, for this reason, to keep me from exalting myself, there was given me a thorn in the flesh, a messenger of Satan to torment me—to keep me from exalting myself!  2Co 12:8  Concerning this I implored the Lord three times that it might leave me.  2Co 12:9  And He has said to me, "My grace is sufficient for you, for power is perfected in weakness." Most gladly, therefore, I will rather boast about my weaknesses, so that the power of Christ may dwell in me.  2Co 12:10  Therefore I am well content with weaknesses, with insults, with distresses, with persecutions, with difficulties, for Christ's sake; for when I am weak, then I am strong.  Concern for the Corinthian Church 2Co 12:11  I have become foolish; you yourselves compelled me. Actually I should have been commended by you, for in no respect was I inferior to the most eminent apostles, even though I am a nobody.  2Co 12:12  The signs of a true apostle were performed among you with all perseverance, by signs and wonders and miracles.  2Co 12:13  For in what respect were you treated as inferior to the rest of the churches, except that I myself did not become a burden to you? Forgive me this wrong!  2Co 12:14  Here for this third time I am ready to come to you, and I will not be a burden to you; for I do not seek what is yours, but you; for children are not responsible to save up for their parents, but parents for their children.  2Co 12:15  I will most gladly spend and be expended for your souls. If I love you more, am I to be loved less?  2Co 12:16  But be that as it may, I did not burden you myself; nevertheless, crafty fellow that I am, I took you in by deceit.  2Co 12:17  Certainly I have not taken advantage of you through any of those whom I have sent to you, have I?  2Co 12:18  I urged Titus to go, and I sent the brother with him. Titus did not take any advantage of you, did he? Did we not conduct ourselves in the same spirit and walk in the same steps?  2Co 12:19  All this time you have been thinking that we are defending ourselves to you. Actually, it is in the sight of God that we have been speaking in Christ; and all for your upbuilding, beloved.  2Co 12:20  For I am afraid that perhaps when I come I may find you to be not what I wish and may be found by you to be not what you wish; that perhaps there will be strife, jealousy, angry tempers, disputes, slanders, gossip, arrogance, disturbances;  2Co 12:21  I am afraid that when I come again my God may humiliate me before you, and I may mourn over many of those who have sinned in the past and not repented of the impurity, immorality and sensuality which they have practiced. Chapter 12 1 (Philippians 3:8). Paul Taught by the Holy Spirit—The apostle Paul, who had received many revelations from the Lord, met difficulties from various sources, and amid all his conflicts and discouragements he did not lose his trust and confidence in God. Under the special tuition of the Holy Spirit, his judgment was purified, refined, elevated, sanctified. The devisings of human beings and of the enemy against him were to him a means of discipline and education, and he declares that thus he gained most excellent knowledge, because he made the Lord Jesus his dependence. “Yea doubtless,” he declares, “I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord.” How greatly this gospel enriches the garden of the soul, enabling it to produce most precious fruit (Letter 127, 1903)! 1-4. Paul's Preaching With Power—Through Paul God has given many wonderful lessons for our instruction. In his visions Paul saw many things not lawful for a man to utter. But many other things which he saw in the heavenly courts were woven into his teachings. The truth flashed from his lips as a sharp, two-edged sword. The impressions made upon his mind by the Holy Spirit were strong and vivid, and they were presented to the people in a way that no one else could present them. Paul spoke in the demonstration of the Spirit and with power (Letter 105, 1901). (1 Corinthians 9:27.) Paul Remained Humble—The apostle Paul was highly honored of God, being taken in holy vision to the third heaven, where he looked upon scenes whose glories might not be revealed to mortals. Yet all this did not lead him to boastfulness or self-confidence. He realized the importance of constant watchfulness and self-denial, and plainly declares, “I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway” (The Review and Herald, May 3, 1881). (Philippians 3:12; 1 Timothy 1:15.) Paul had a very humble opinion of his own advancement in the Christian life. He says, “Not as though I had already attained, either were already perfect.” He speaks of himself as the chief of sinners. Yet Paul had been highly honored of the Lord. He had been taken, in holy vision, to the third heaven, and had there received revelations of divine glory which he could not be permitted to make known (The Signs of the Times, January 11, 1883). (Romans 16:25; Ephesians 3:8, 9; Colossians 1:26.) Hidden Mysteries Revealed—Mysteries which had been hidden for ages were revealed to him [Paul], and as much as he could bear of the workings of God, and of His dealings with human minds, was made known. The Lord told Paul that he must preach among the Gentiles the unsearchable riches of Christ. Light was to be given to the Gentiles. This is a mystery which had been hidden for ages (The Signs of the Times, January 30, 1912, reprinted from The Signs of the Times, March 25, 1897). 4 (ch. 4:17, 18). Glories of Heaven Indescribable—Paul had a view of heaven, and in discoursing on the glories there, the very best thing he could do was to not try to describe them. He tells us that eye had not seen nor ear heard, neither hath it entered into the heart of man the things which God hath prepared for those that love Him. So you may put your imagination to the stretch, you may try to the very best of your abilities to take in and consider the eternal weight of glory, and yet your finite senses, faint and weary with the effort, cannot grasp it, for there is an infinity beyond. It takes all of eternity to unfold the glories and bring out the precious treasures of the Word of God (Manuscript 13, 1888). 7-9 (see EGW on Acts 9:8, 9). Paul's Affliction Not Removed—Paul had a bodily affliction; his eyesight was bad. He thought that by earnest prayer the difficulty might be removed. But the Lord had His own purpose, and He said to Paul, Speak to Me no more of this matter. My grace is sufficient. It will enable you to bear the infirmity (Letter 207, 1899). Painful Impediments in Paul's Work—A deep sadness still rested upon the mind and heart of Paul because of his apprehensions concerning the Corinthian church. While at Philippi he commenced his second epistle to them, for they hung as a heavy weight upon his soul. The depression of spirits from which the apostle suffered was, however, attributable in a great degree to bodily infirmities, which made him very restless when not engaged in active service. But when working for the salvation of souls, he rose superior to physical debility. He felt that the disease under which he suffered was a terrible impediment to him in his great work, and repeatedly besought the Lord to relieve him. God did not see fit to answer his prayers in this respect, though He gave him assurance that divine grace should be sufficient for him (Sketches from the Life of Paul, 175, 176).

Final Warnings 2Co 13:1  This is the third time I am coming to you. EVERY FACT IS TO BE CONFIRMED BY THE TESTIMONY OF TWO OR THREE WITNESSES.  2Co 13:2  I have previously said when present the second time, and though now absent I say in advance to those who have sinned in the past and to all the rest as well, that if I come again I will not spare anyone,  2Co 13:3  since you are seeking for proof of the Christ who speaks in me, and who is not weak toward you, but mighty in you.  2Co 13:4  For indeed He was crucified because of weakness, yet He lives because of the power of God. For we also are weak in Him, yet we will live with Him because of the power of God directed toward you.  2Co 13:5  Test yourselves to see if you are in the faith; examine yourselves! Or do you not recognize this about yourselves, that Jesus Christ is in you—unless indeed you fail the test?  2Co 13:6  But I trust that you will realize that we ourselves do not fail the test.  2Co 13:7  Now we pray to God that you do no wrong; not that we ourselves may appear approved, but that you may do what is right, even though we may appear unapproved.  2Co 13:8  For we can do nothing against the truth, but only for the truth.  2Co 13:9  For we rejoice when we ourselves are weak but you are strong; this we also pray for, that you be made complete.  2Co 13:10  For this reason I am writing these things while absent, so that when present I need not use severity, in accordance with the authority which the Lord gave me for building up and not for tearing down.  Final Greetings 2Co 13:11  Finally, brethren, rejoice, be made complete, be comforted, be like-minded, live in peace; and the God of love and peace will be with you.  2Co 13:12  Greet one another with a holy kiss.  2Co 13:13  All the saints greet you.  2Co 13:14  The grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit, be with you all.Chapter 13 5 (ch. 2:11). Satan's Little Wedges—Those who have no time to give attention to their own souls, to examine themselves daily whether they be in the love of God, and place themselves in the channel of light, will have time to give to the suggestions of Satan, and the working out of his plans. Satan will insinuate himself by little wedges, that widen as they make a place for themselves. The specious devices of Satan will be brought into the special work of God at this time (Manuscript 16, 1890). ***** 

Greeting 1Co 1:1  Paul, called as an apostle of Jesus Christ by the will of God, and Sosthenes our brother,  1Co 1:2  To the church of God which is at Corinth, to those who have been sanctified in Christ Jesus, saints by calling, with all who in every place call on the name of our Lord Jesus Christ, their Lord and ours:  1Co 1:3  Grace to you and peace from God our Father and the Lord Jesus Christ.  Thanksgiving 1Co 1:4  I thank my God always concerning you for the grace of God which was given you in Christ Jesus,  1Co 1:5  that in everything you were enriched in Him, in all speech and all knowledge,  1Co 1:6  even as the testimony concerning Christ was confirmed in you,  1Co 1:7  so that you are not lacking in any gift, awaiting eagerly the revelation of our Lord Jesus Christ,  1Co 1:8  who will also confirm you to the end, blameless in the day of our Lord Jesus Christ.  1Co 1:9  God is faithful, through whom you were called into fellowship with His Son, Jesus Christ our Lord.  Divisions in the Church 1Co 1:10  Now I exhort you, brethren, by the name of our Lord Jesus Christ, that you all agree and that there be no divisions among you, but that you be made complete in the same mind and in the same judgment.  1Co 1:11  For I have been informed concerning you, my brethren, by Chloe's people, that there are quarrels among you.  1Co 1:12  Now I mean this, that each one of you is saying, "I am of Paul," and "I of Apollos," and "I of Cephas," and "I of Christ."  1Co 1:13  Has Christ been divided? Paul was not crucified for you, was he? Or were you baptized in the name of Paul?  1Co 1:14  I thank God that I baptized none of you except Crispus and Gaius,  1Co 1:15  so that no one would say you were baptized in my name.  1Co 1:16  Now I did baptize also the household of Stephanas; beyond that, I do not know whether I baptized any other.  1Co 1:17  For Christ did not send me to baptize, but to preach the gospel, not in cleverness of speech, so that the cross of Christ would not be made void.  Christ the Wisdom and Power of God 1Co 1:18  For the word of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God.  1Co 1:19  For it is written, "I WILL DESTROY THE WISDOM OF THE WISE, AND THE CLEVERNESS OF THE CLEVER I WILL SET ASIDE."  1Co 1:20  Where is the wise man? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of the world?  1Co 1:21  For since in the wisdom of God the world through its wisdom did not come to know God, God was well-pleased through the foolishness of the message preached to save those who believe.  1Co 1:22  For indeed Jews ask for signs and Greeks search for wisdom;  1Co 1:23  but we preach Christ crucified, to Jews a stumbling block and to Gentiles foolishness,  1Co 1:24  but to those who are the called, both Jews and Greeks, Christ the power of God and the wisdom of God.  1Co 1:25  Because the foolishness of God is wiser than men, and the weakness of God is stronger than men.  1Co 1:26  For consider your calling, brethren, that there were not many wise according to the flesh, not many mighty, not many noble;  1Co 1:27  but God has chosen the foolish things of the world to shame the wise, and God has chosen the weak things of the world to shame the things which are strong,  1Co 1:28  and the base things of the world and the despised God has chosen, the things that are not, so that He may nullify the things that are,  1Co 1:29  so that no man may boast before God.  1Co 1:30  But by His doing you are in Christ Jesus, who became to us wisdom from God, and righteousness and sanctification, and redemption,  1Co 1:31  so that, just as it is written, "LET HIM WHO BOASTS, BOAST IN THE LORD." Lessons for Every Church—The third chapter of First Corinthians should be read with careful and prayerful consideration by every church member. The first and second chapters of this epistle prepare the way for the third, and in this are lessons for every church in our world. The cause of their difficulties is plainly revealed (Manuscript 74, 1899)Chapter 1 1. See EGW on ch. 9:13-18. 1-8. Guard the Church Against Deception—The instruction in this epistle is addressed to the church of God at Corinth, and directed to be sent to every place where there were companies of saints who had faith in Jesus Christ. As members of the church of Christ, they are said to be “sanctified in Christ Jesus,” and “called to be saints.” By baptism they pledged themselves to a ministry of good works in seeking to save others who knew not the truth. The church at Corinth was largely made up of Gentiles. Paul had labored earnestly among them, and had brought them to a knowledge of the truth. But after Paul had left them, false teachers had arisen, who had questioned the apostleship and ministry of Paul. They spoke contemptuously of him, and tried to make comparisons between themselves and him that would belittle him in the eyes of the church. Paul did not seek to exalt himself. But when falsehoods threatened to destroy the effects of his ministry, faithfulness to his mission made it necessary for him to honor God by vindicating his character and magnifying his office. He claims to have a divine mission—that he is “called to be an apostle of Jesus Christ through the will of God.” Paul had been called to his work by the Prince of life. While Paul had been engaged in the work of cruelly persecuting the followers of Christ, the Saviour had appeared to him and called him to be an apostle to the Gentiles. As an apostle of our Lord, he felt a sacred responsibility for the welfare of the church in Corinth. Under his administration they had not only received but they had taught the truth to others. They had been so enriched as to come behind in no gift. They had been brought into near and dear relation to Christ. Paul could not, by silence, allow himself to be driven from the field by false teachers—teachers who would introduce false sentiments and theories that might lead honest souls away from the truth. The churches must be guarded, and warned against deception. Christ gave Himself for us, to redeem us from all iniquity, that He might purify unto Himself a peculiar people, zealous of good works. His church must be kept free from all false doctrine (Manuscript 46, 1905). 10. Unity in Diversity—The strength of God's people lies in their union with Him through His only-begotten Son, and their union with one another. There are no two leaves of a tree precisely alike; neither do all minds run in the same direction. But while this is so, there may be unity in diversity. Christ is our root, and all who are grafted into this root will bear the fruit which Christ bore. They will reveal the fragrance of His character in the talent of speech, in the cultivation of hospitality, of kindness, of Christian courtesy and heavenly politeness. Look at the flowers in a carpet, and notice the different colored threads. All are not pink, all are not green, all are not blue. A variety of colors are woven together to perfect the pattern. So it is in the design of God. He has a purpose in placing us where we must learn to live as individuals. We are not all fitted to do the same kind of work, but each man's work is designed by God to help make up His plan (The Review and Herald, July 4, 1899). 10-13. See EGW on Galatians 5:1, 2. 13. Christ the Uniting Stone—Paul asks, “Is Christ divided?” Have we not one spiritual Head? Christ has been the uniting stone, the chief cornerstone, in all ages. The patriarchs, the Levitical priesthood, and Christians of today, all have their center in Him. He is all and in all (The Review and Herald, January 3, 1899). 21. See EGW on Romans 1:20-25. 25-29. God Measures Not by Man's Standard—Because of the pride and ambition of the children of men, God has chosen to perform His mighty works by the most simple and humble means. It is not the men whom the world honors as great, talented, or brilliant, that God selects. He chooses those who will work in meekness and simplicity, acknowledging Him as their leader and their source of strength. He would have us make Him our protector and our guide in all the duties and affairs of life.... The Majesty of heaven works by whom He will. His providence sometimes selects the humblest instruments to do the greatest work, for His power is revealed through the weakness of men. We have our standard of reckoning, and by it we pronounce one thing great, and another small; but God estimates not according to the standard of men; He does not graduate His scale by theirs. We are not to suppose that what is great to us must be great to God, and what is small to us must be small to Him (The Signs of the Times, July 14, 1881)..

Proclaiming Christ Crucified 1Co 2:1  And when I came to you, brethren, I did not come with superiority of speech or of wisdom, proclaiming to you the testimony of God.  1Co 2:2  For I determined to know nothing among you except Jesus Christ, and Him crucified.  1Co 2:3  I was with you in weakness and in fear and in much trembling,  1Co 2:4  and my message and my preaching were not in persuasive words of wisdom, but in demonstration of the Spirit and of power,  1Co 2:5  so that your faith would not rest on the wisdom of men, but on the power of God.  Wisdom from the Spirit 1Co 2:6  Yet we do speak wisdom among those who are mature; a wisdom, however, not of this age nor of the rulers of this age, who are passing away;  1Co 2:7  but we speak God's wisdom in a mystery, the hidden wisdom which God predestined before the ages to our glory;  1Co 2:8  the wisdom which none of the rulers of this age has understood; for if they had understood it they would not have crucified the Lord of glory;  1Co 2:9  but just as it is written, "THINGS WHICH EYE HAS NOT SEEN AND EAR HAS NOT HEARD, AND which HAVE NOT ENTERED THE HEART OF MAN, ALL THAT GOD HAS PREPARED FOR THOSE WHO LOVE HIM."  1Co 2:10  For to us God revealed them through the Spirit; for the Spirit searches all things, even the depths of God.  1Co 2:11  For who among men knows the thoughts of a man except the spirit of the man which is in him? Even so the thoughts of God no one knows except the Spirit of God.  1Co 2:12  Now we have received, not the spirit of the world, but the Spirit who is from God, so that we may know the things freely given to us by God,  1Co 2:13  which things we also speak, not in words taught by human wisdom, but in those taught by the Spirit, combining spiritual thoughts with spiritual words.  1Co 2:14  But a natural man does not accept the things of the Spirit of God, for they are foolishness to him; and he cannot understand them, because they are spiritually appraised.  1Co 2:15  But he who is spiritual appraises all things, yet he himself is appraised by no one.  1Co 2:16  For WHO HAS KNOWN THE MIND OF THE LORD, THAT HE WILL INSTRUCT HIM? But we have the mind of Christ. Chapter 2 1-3. Be Afraid of Self—The apostle Paul could meet eloquence with eloquence, logic with logic; he could intelligently enter into all controversies. But was he satisfied with this worldly knowledge? He writes: “And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God. For I determined not to know any thing among you, save Jesus Christ, and Him crucified.” Here is a very important lesson. We need to understand our whereabouts. We need to understand that the highest education ever given to mortals develops a spirit of humility, for it reveals how much more there is yet to learn. The more you learn, the more you will see the necessity of putting your whole mind and interest into learning for Christ's sake. Why are you learning? Are you acquiring knowledge so as to become intelligent in the truth? If that is your object, be assured that you will hide self in Jesus Christ. “And I was with you in weakness, and in fear, and in much trembling.” Paul was a very great teacher; yet he felt that without the Spirit of God working with him, all the education he might obtain would be of little account. We need to have this same experience; we need to be afraid of ourselves. We need individually to sit at the feet of Jesus, and listen to His words of instruction (Manuscript 84, 1901). 1-4. See EGW on Acts 17:34. 1-5 (Acts 9:3-6; 22:3, 4). Instruction for the Church Today—[1 Corinthians 2:1-5 quoted.] Paul was not an unlearned man, but the preaching of Christ was a new gospel to him. It was a work entirely different from that he had engaged in when he hunted the believers from place to place and persecuted them even “unto the death.” But Christ had revealed Himself to Paul in a remarkable manner at his conversion. At the gate of Damascus the vision of the Crucified One changed the whole current of his life. The persecutor became a disciple, the teacher a learner. From that time Paul was a truly converted man. God gave him a special work to do for the cause of Christianity. His instruction in his letters to the churches of his day is instruction for the church of God to the end of time (Letter 332, 1907). Eloquence in Simplicity—[1 Corinthians 2:1-5 quoted.] Paul did not come to the churches as an orator or as a scientific philosopher. He did not seek merely to please the ear by flowery words and phrases. In eloquent simplicity he proclaimed the things that had been revealed to him. He was able to speak with power and authority, for he frequently received instruction from God in vision [vs. 6-10 quoted] (Manuscript 46, 1905). (Acts 17:22-34.) Spiritual Power Not in Human Wisdom—[1 Corinthians 2:1-9 quoted.] The apostle Paul had all the privileges of a Roman citizen. He was not behind in the Hebrew education, for he had learned at the feet of Gamaliel; but all this did not enable him to reach the highest standard. With all this scientific and literary education, he was, until Christ was revealed to him, in as complete darkness as are many at this time. Paul became fully conscious that to know Jesus Christ by an experimental knowledge was for his present and eternal good. He saw the necessity of reaching a high standard. It had been Paul's custom to adopt an oratorical style in his preaching. He was a man fitted to speak before kings, before the great and learned men of Athens, and his intellectual acquirements were often of value to him in preparing the way for the gospel. He tried to do this in Athens, meeting eloquence with eloquence, philosophy with philosophy, and logic with logic; but he failed to meet with the success he had hoped for. His aftersight led him to understand that there was something needed above human wisdom. God taught him that something above the world's wisdom must come to him. He must receive his power from a higher source. In order to convict and convert sinners, the Spirit of God must come into his work and sanctify every spiritual development. He must eat the flesh and drink the blood of the Son of God (The Review and Herald, July 18, 1899). 2 (Galatians 6:14). The One Central Truth of the Scriptures—There is one great central truth to be kept ever before the mind in the searching of the Scriptures—Christ and Him crucified. Every other truth is invested with influence and power corresponding to its relation to this theme. It is only in the light of the cross that we can discern the exalted character of the law of God. The soul palsied by sin can be endowed with life only through the work wrought out upon the cross by the Author of our salvation (Manuscript 31, 1890). 4 (ch. 4:9). Faithful Preachers a Spectacle to the World—Our work for this time is not to be done by enticing words of man's wisdom, such as were used by heathen orators to gain applause. Speak in the demonstration of the Spirit, and with the power which God alone can impart. The testing truths for this time are to be proclaimed by men whose lips have been touched with a live coal from off God's altar. Such preaching will be a decided contrast to the preaching usually heard. Faithful, God-sent messengers are a spectacle to the world, to angels, and to men, not because they place themselves in high positions, but because they show that they are strengthened and helped by the Spirit (Manuscript 165, 1899). 7-14. See EGW on Romans 11:33. 9 (Ephesians 1:17, 18). Educating the Imagination—You need to dwell upon the assurances of God's Word, to hold them before the mind's eye. Point by point, day by day, repeat the lessons there given, over and over, until you learn the bearing and import of them. We see a little today, and by meditation and prayer, more tomorrow. And thus little by little we take in the gracious promises until we can almost comprehend their full significance. Oh, how much we lose by not educating the imagination to dwell upon divine things, rather than upon the earthly! We may give fullest scope to the imagination, and yet, “eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him.” Fresh wonders will be revealed to the mind the more closely we apply it to divine things. We lose much by not talking more of Jesus and of heaven, the saints’ inheritance. The more we contemplate heavenly things, the more new delights we shall see, and the more will our hearts be brimful of thanks to our beneficent Creator (Letter 4, 1885). 14. Truth Versus Worldly Wisdom—Precious jewels of truth, that are of the highest value to the meek and lowly ones who believe in Christ, are as foolishness to him who is wise in the world's estimation. But truth, eternal truth, is ever present with the true believer. The Spirit is the appointed instructor of such a soul, his guide, his continual strength and righteousness (Manuscript 29, 1899). 16. The Law an Expression of God's Idea—The law of ten commandments is not to be looked upon as much from the prohibitory side as from the mercy side. Its prohibitions are the sure guarantee of happiness in obedience. As received in Christ, it works in us the purity of character that will bring joy to us through eternal ages. To the obedient it is a wall of protection. We behold in it the goodness of God, who by revealing to men the immutable principles of righteousness, seeks to shield them from the evils that result from transgression. We are not to regard God as waiting to punish the sinner for his sin. The sinner brings punishment upon himself. His own actions start a train of circumstances that bring the sure result. Every act of transgression reacts upon the sinner, works in him a change of character, and makes it more easy for him to transgress again. By choosing to sin, men separate themselves from God, cut themselves off from the channel of blessing, and the sure result is ruin and death. The law is an expression of God's idea. When we receive it in Christ, it becomes our idea. It lifts us above the power of natural desires and tendencies, above temptations that lead to sin (Letter 96, 1896).

Divisions in the Church 1Co 3:1  And I, brethren, could not speak to you as to spiritual men, but as to men of flesh, as to infants in Christ.  1Co 3:2  I gave you milk to drink, not solid food; for you were not yet able to receive it. Indeed, even now you are not yet able,  1Co 3:3  for you are still fleshly. For since there is jealousy and strife among you, are you not fleshly, and are you not walking like mere men?  1Co 3:4  For when one says, "I am of Paul," and another, "I am of Apollos," are you not mere men?  1Co 3:5  What then is Apollos? And what is Paul? Servants through whom you believed, even as the Lord gave opportunity to each one.  1Co 3:6  I planted, Apollos watered, but God was causing the growth.  1Co 3:7  So then neither the one who plants nor the one who waters is anything, but God who causes the growth.  1Co 3:8  Now he who plants and he who waters are one; but each will receive his own reward according to his own labor.  1Co 3:9  For we are God's fellow workers; you are God's field, God's building.  1Co 3:10  According to the grace of God which was given to me, like a wise master builder I laid a foundation, and another is building on it. But each man must be careful how he builds on it.  1Co 3:11  For no man can lay a foundation other than the one which is laid, which is Jesus Christ.  1Co 3:12  Now if any man builds on the foundation with gold, silver, precious stones, wood, hay, straw,  1Co 3:13  each man's work will become evident; for the day will show it because it is to be revealed with fire, and the fire itself will test the quality of each man's work.  1Co 3:14  If any man's work which he has built on it remains, he will receive a reward.  1Co 3:15  If any man's work is burned up, he will suffer loss; but he himself will be saved, yet so as through fire.  1Co 3:16  Do you not know that you are a temple of God and that the Spirit of God dwells in you?  1Co 3:17  If any man destroys the temple of God, God will destroy him, for the temple of God is holy, and that is what you are.  1Co 3:18  Let no man deceive himself. If any man among you thinks that he is wise in this age, he must become foolish, so that he may become wise.  1Co 3:19  For the wisdom of this world is foolishness before God. For it is written, "He is THE ONE WHO CATCHES THE WISE IN THEIR CRAFTINESS";  1Co 3:20  and again, "THE LORD KNOWS THE REASONINGS of the wise, THAT THEY ARE USELESS."  1Co 3:21  So then let no one boast in men. For all things belong to you,  1Co 3:22  whether Paul or Apollos or Cephas or the world or life or death or things present or things to come; all things belong to you,  1Co 3:23  and you belong to Christ; and Christ belongs to God.Chapter 3 1, 2 (Hebrews 5:9-12). Why Many Fail in Character Building—[Hebrews 5:9-12 quoted.] Paul could not speak to the Jewish converts as plainly as he desired regarding the mystery of godliness. Because of their spiritual weakness, their lack of perception, he could not utter the truth, which, could they have heard aright, with intelligent comprehension, would have been to them a savor of life unto life. The fault was not with their instructors, but with themselves. They were dull of understanding. Abundant advantages had been given them. They could have increased in understanding regarding Christ, His work, His power to save to the uttermost all who come to Him. But they had not pressed onward and upward, improving their opportunity to learn more and still more of the Saviour. Because they had not received in faith the truths imparted to them, their memory was weak. They could not retain in their minds the truths essential to success in character-building. The apostle calls their attention to their fault in this respect, which had become their spiritual infirmity. Their misconceptions gave them an indistinct view of Christ's power to make His people a praise in the earth (The Review and Herald, June 16, 1903). 1-3. Spiritual Dwarfs—Paul longed to speak to the church in Corinth of spiritual things. But to his sorrow he found it in great weakness. The church members could not even bear to hear the truth concerning themselves. [1 Corinthians 3:1, 2 quoted.] The Spiritual growth of this people was so dwarfed that a plain “Thus saith the Lord” was an offense to them. Paul knew that by giving them the truth he would be ranked as an accuser and faultfinder (Manuscript 74, 1899). 2. Living on a Low Level—[1 Corinthians 3:1-3 quoted.] Those addressed in these words had not been feeding on Christ, and therefore they were not advanced in spiritual knowledge. Paul said, “I have fed you with milk”—the plainest, most simple truths, suitable for converts young in the faith; “not with meat”—the solid, nourishing, spiritual food suited to those who have made progress in a knowledge of divine things. They were living on a low level, dwelling on the surface truths which call for no thought, no deep research (Manuscript 70, 1901). 4-9. Ministers Not to Be Idolized—There can be no stronger evidence in churches that the truths of the Bible have not sanctified the receivers than their attachment to some favorite minister, and their unwillingness to accept and be profited by the labors of some other teacher who is sent to them in the providence of God. The Lord sends help to His church as they need, not as they choose; for short-sighted mortals cannot discern what is for their best good. It is seldom that one minister has all the qualifications necessary to perfect any one church in all the requirements of Christianity; therefore God sends other ministers to follow him, one after another, each one possessing some qualifications in which the others were deficient. The church should gratefully accept these servants of Christ, even as they would accept their Master Himself. They should seek to derive all the benefit possible from the instruction which ministers may give them from the Word of God. But the ministers themselves are not to be idolized; there should be no religious pets and favorites among the people; it is the truths they bring which are to be accepted, and appreciated in the meekness of humility (Redemption: or the Teachings of Paul, and his Mission to the Gentiles, 74, 75). 5, 6. The Lord Our Efficiency—The Lord desires us to distinguish between the means and the instrument. [1 Corinthians 3:5, 6 quoted.] The human agent is only the instrument; it is to the Lord he owes his efficiency. He must cooperate with divine power (Letter 150, 1900). 9 (2 Corinthians 10:4; see EGW on Genesis 2:7; Romans 12:2). God Provides the Weapons—“We are laborers together with God.” He provides us with all the facilities, all the spiritual weapons necessary for the pulling down of Satan's strongholds. Present the truth as it is in Jesus. Let the tones of your voice express the love of God. Lead, but never drive. Approach the most obstinate in a spirit of kindness and affection. Dip your words into the oil of grace, and let them flow forth from your lips in love (Letter 105, 1893). Divine Culture Will Be Given—The Lord will give divine culture to those who are laborers together with Him. To be a laborer together with God means to strive and wrestle to grow up into Christ's likeness. It is Satan who makes it necessary for us to strive. Those who will keep the eye fixed upon the life of the Lord Jesus will gain an abundant entrance into His spiritual temple (Letter 5, 1900.) Feeble Plants Receive Special Care—“Ye are God's husbandry.” As one takes pleasure in the cultivation of a garden, so the Lord takes pleasure in His believing sons and daughters. A garden demands constant labor. The weeds must be removed; new plants must be set out; branches that are making too rapid a development must be pruned back. So the Lord works for His garden, the plants of the Lord. He cannot take pleasure in any development that does not reveal the graces of the character of Christ. The blood of Christ has made men and women God's precious charge. Then how careful each one should be not to manifest too much freedom in pulling up the plants the Lord has placed in His garden. Some plants are so feeble that they have hardly any life in them, and for these the Lord has a special care (Manuscript 39, 1896). Learning the Trade of Character Building—“Ye are God's building.” You are representatives of the great Master Worker. God forbid that we should neglect to learn the trade of character building. The course to be pursued in this work is not according to the ideas of the world; the fashioning is not similar to the fashioning of the world. Those who enter the work of God without hiding self in Christ will soon disconnect themselves from the Master's building (Manuscript 165, 1899). Let Christ Direct—In your work of character building be sure that Christ is your director. It makes a great difference whether you are laborers together with God or whether you are laborers together against God; whether it is your highest ambition to magnify God or to magnify yourself and your plans. Christ declares, “Without me ye can do nothing”—nothing that will be approved by God. Study your motives carefully, and make sure that you are not working in your own wisdom, apart from Christ (Manuscript 102, 1903). A Temple Honored by God and Man—With pure, noble, upright deeds every man is to build. The result of his work will be a symmetrical structure, a fair temple honored by God and men (Manuscript 153, 1903). 9-15. Each Man Has His Post of Duty—We should carefully weigh the matters relative to the work we take up. Will this work be a blessing to souls? God has not given us work merely to keep us busy, but for His name's glory. Many are busily engaged gathering wood, hay, stubble. But this will all be consumed, leaving nothing to prepare souls for that great day when every work is to be tried by fire. Many will find that the work that has occupied their time and attention has perished with the using, and that they themselves have barely been saved, as by fire. Such a result as this is not after God's order. By God's appointment each man has his post of duty. The careful, prayerful inquiry is to be made, What duty is assigned us individually, as men and women under accountability to God? And whether our labor be wholly limited to spiritual things, or whether it is temporal and spiritual combined, we are to faithfully discharge our work. Things secular and things sacred must be combined, but spiritual things are not to be hidden by secular matters. Christ requires the service of the whole being, the physical, mental, and moral powers combined. These are to be enlisted in God's service. Man is to remember that God has the ownership of all, and that his pursuits are invested with a sacredness that they did not possess before he enlisted in the army of the Lord. Every action is to be a consecrated action, for it occupies God's entrusted talent of time. Holiness unto the Lord is inscribed on all the actions of such a one, because his whole being is brought under subjection to God. No business is to be undertaken, even in ordinary life, if it is corrupting in its influence upon the senses. We are in the Lord's training school, and He has His own appointed means whereby we may be brought into His service, so that His name may be glorified by the work we do in this world. Many are troubled because they are not working directly for the advancement of God's kingdom. But the humblest work must not be ignored. If it is honest work, it is a blessing, and may lead to the higher parts of the work. Those who do this work need not accuse themselves of uselessness in the great household of God. This is not necessary, for theirs is a work that someone must do (Manuscript 49, 1898). 11. The Living Foundation Stone—God will not accept the most splendid service, or the most brilliant talent, unless it is laid upon, and connected with, the living foundation stone; for this alone gives true value to the ability possessed, and makes it a living service to God. We may look back through centuries, and see the living stones gleaming like jets of light through the rubbish of moral darkness, errors, and superstition. These precious jewels shine with continually increasing luster, not alone for time, but for eternity (Redemption: or the Teachings of Paul, and his Mission to the Gentiles, 80). 11-13 (see EGW on Psalm 144:12). Gold of Faith Imperishable—It makes every difference what material is used in the character building. The long-expected day of God will soon test every man's work. “The fire shall try every man's work of what sort it is.” As fire reveals the difference between gold, silver, and precious stones, and wood, hay, and stubble, so the day of judgment will test characters, showing the difference between characters formed after Christ's likeness and characters formed after the likeness of the selfish heart. All selfishness, all false religion, will then appear as it is. The worthless material will be consumed; but the gold of true, simple, humble faith will never lose its value. It can never be consumed; for it is imperishable. One hour of transgression will be seen to be a great loss, while the fear of the Lord will be seen to be the beginning of wisdom. The pleasure of self-indulgence will perish as stubble, while the gold of steadfast principle, maintained at any cost, will endure forever (The Review and Herald, December 11, 1900). 13. See EGW on Jeremiah 23:28; Revelation 20:12, 13. 16-23. See EGW on 1 Thessalonians 5:23. 

Food Offered to Idols 1Co 8:1  Now concerning things sacrificed to idols, we know that we all have knowledge. Knowledge makes arrogant, but love edifies.  1Co 8:2  If anyone supposes that he knows anything, he has not yet known as he ought to know;  1Co 8:3  but if anyone loves God, he is known by Him.  1Co 8:4  Therefore concerning the eating of things sacrificed to idols, we know that there is no such thing as an idol in the world, and that there is no God but one.  1Co 8:5  For even if there are so-called gods whether in heaven or on earth, as indeed there are many gods and many lords,  1Co 8:6  yet for us there is but one God, the Father, from whom are all things and we exist for Him; and one Lord, Jesus Christ, by whom are all things, and we exist through Him.  1Co 8:7  However not all men have this knowledge; but some, being accustomed to the idol until now, eat food as if it were sacrificed to an idol; and their conscience being weak is defiled.  1Co 8:8  But food will not commend us to God; we are neither the worse if we do not eat, nor the better if we do eat.  1Co 8:9  But take care that this liberty of yours does not somehow become a stumbling block to the weak.  1Co 8:10  For if someone sees you, who have knowledge, dining in an idol's temple, will not his conscience, if he is weak, be strengthened to eat things sacrificed to idols?  1Co 8:11  For through your knowledge he who is weak is ruined, the brother for whose sake Christ died.  1Co 8:12  And so, by sinning against the brethren and wounding their conscience when it is weak, you sin against Christ.  1Co 8:13  Therefore, if food causes my brother to stumble, I will never eat meat again, so that I will not cause my brother to stumble. A. A question about meat sacrificed to idols: beginning principles. 1. (1-3) The principles of love and knowledge. Now concerning things offered to idols: We know that we all have knowledge. Knowledge puffs up, but love edifies. And if anyone thinks that he knows anything, he knows nothing yet as he ought to know. But if anyone loves God, this one is known by Him. a. Now concerning things offered to idols: Having dealt with their questions about marriage and singleness, Paul now addresses (in 1 Corinthians chapters 8-10) the next of their questions regarding eating meat that had been sacrificed to idols. b. Things offered to idols: The meat offered on pagan altars was usually divided into three portions. One portion was burnt in honor of the god, one portion was given to the worshipper to take home and eat, and the third portion was given to the priest. If the priest didn’t want to eat his portion, he sold it at the temple restaurant or meat market. i. The meat served and sold at the temple was generally cheaper. Then, as well as now, people loved a bargain (including Christians). c. Things offered to idols: The issue raised many questions for the Corinthian Christians: Can we eat meat purchased at the temple meat market? What if we are served meat purchased at the temple meat market when we are guests in someone’s home? Can a Christian eat at the restaurant at the pagan temple? d. We know that we all have knowledge: Instead of talking about food, Paul first talks about the principles of knowledge and love. Christian behavior is founded on love, not knowledge; and the goal of the Christian life is not knowledge, but love. e. Knowledge puffs up, but love edifies: Both knowledge and love have an effect on our lives in that each of them make something grow. The difference between puffs up and edifies is striking; it is the difference between a bubble and a building. Some Christians grow, others just swell! f. If anyone thinks that he knows anything: If we think we know it all, we really don’t know anything – he knows nothing yet as he ought to know. Yet, there is a knowledge that is important: the knowledge God has of those who love Him (if anyone loves God, this one is known by Him). 2. (4-6) Understanding the reality of the idols meat is offered to. Therefore concerning the eating of things offered to idols, we know that an idol is nothing in the world, and that there is no other God but one. For even if there are so-called gods, whether in heaven or on earth (as there are many gods and many lords), yet for us there is one God, the Father, of whom are all things, and we for Him; and one Lord Jesus Christ, through whom are all things, and through whom we live. a. We know that an idol is nothing in the world, and that there is no other God but one: Because there is only One True God, idols are not competing gods. Idols are therefore nothing in the world, and are only so-called gods. i. If meat is offered to Zeus, there is no real Zeus. There is no other God but one. “He” is only one of the so-called gods. “There are many images that are supposed to be representations of divinities: but these divinities are nothing, the figments of mere fancy; and these images have no corresponding realities.” (Clarke) ii. What about Biblical passages which some take to suggest there are other gods? For example, in John 10:34, Jesus quotes Psalm 82:6, in saying You are gods. But the judges of Psalm 82 were called “gods” because in their office they determined the fate of other men. Also, in Exodus 21:6 and 22:8-9, God calls earthly judges “gods.” In John 10, Jesus is saying “if God gives these unjust judges the title ‘gods’ because of their office, why do you consider it blasphemy that I call Myself the ‘Son of God’ in light of the testimony regarding Me and My works?” Jesus is not taking the you are gods of Psalm 82 and applying it to all humanity or to all believers. The use of gods in Psalm 82 was a metaphor. iii. As well, 2 Corinthians 4:4, Paul calls Satan the god of this age. Certainly, he does not mean Satan is a true god, a rival god to the Lord God. Satan can be called the god of this age because he is regarded as a god by so many people. iv. As there are many gods and many lords refers to the so-called gods. Indeed, in the ancient world, there were many, many different gods – and even gods known as the unknown god to cover any gods one might have missed (Acts 17:23). b. There is one God, the Father… and one Lord Jesus Christ: Paul isn’t distinguishing Jesus from God, as if Jesus were not God. When Paul calls Jesus Lord, he uses the Greek word kurios, and this word would have meant something to Bible reading people in Paul’s day. i. Leon Morris on Lord: “This term could be no more than a polite form of address like our ‘Sir.’ But it could also be used of the deity one worships. The really significant background, though, is its use in the Greek translation of the Old Testament to render the divine name, Yahweh… Christians who used this as their Bible would be familiar with the term as equivalent to deity.” ii. Certainly, no one can say through whom are all things, and through whom we live of anyone other than God. c. The Corinthian Christians may have reasoned like this: if idols are really nothing, it must mean nothing to eat meat sacrificed to nothing idols, and it must mean nothing to eat in the buildings used to worship these nothing idols. In the following section, Paul will show them a better way. B. Acting on the principle of love. 1. (7) Not all have the same knowledge. However, there is not in everyone that knowledge; for some, with consciousness of the idol, until now eat it as a thing offered to an idol; and their conscience, being weak, is defiled. a. There is not in everyone that knowledge: The Corinthian Christians who felt free to eat at the pagan temple may have based their freedom on correct knowledge (knowing that idols are nothing). But for some, they have consciousness of the idol, and they eat meat sacrificed to the idol as a thing offered to an idol. i. Paul asks the Corinthian Christians who know there is nothing to an idol to remember that not everyone knows this. And if someone believes there is something to an idol, and they eat meat that has been sacrificed to an idol, their conscience, being weak, is defiled. ii. Why is their conscience considered weak? Not because their conscience doesn’t work. Indeed, it does work – in fact, it overworks. Their conscience is considered weak because it is wrongly informed; their conscience is operating on the idea that there really is something to an idol. b. Their conscience, being weak, is defiled: You can imagine the “free” Corinthian Christians with their superior knowledge saying, “but we’re right!” And in this case, being right is important but it is not more important than showing love to the family of God. 2. (8) What we eat or do not eat does not make us more spiritual. But food does not commend us to God; for neither if we eat are we the better, nor if we do not eat are we the worse. a. Food does not commend us to God: You aren’t more spiritual if you know idols are nothing and feel a personal freedom to eat meat sacrificed to idols (neither if we eat are we the better). i. In Acts 15:29, the Jerusalem Council sent a letter commanding some churches to (among other things) abstain from things offered to idols. But Paul’s discussion of the issue here does not contradict what the Jerusalem Council decided in Acts 15. Instead, it shows that the Council’s decision was not intended to regulate all the church all the time; it was a temporary arrangement, meant to advance the cause of the gospel among the Jews of that day. b. Food does not commend us to God: On the other hand, nor if we do not eat are we the worse. No one is less spiritual for abstaining from meat sacrificed to idols. c. This is the very point where most stumble in issues relevant to Christian liberty (such as movies, drinking, music, or television). They assume that one stance or another is evidence of greater or lesser spirituality. 3. (9-13) What does matter: love towards those in God’s family. But beware lest somehow this liberty of yours become a stumbling block to those who are weak. For if anyone sees you who have knowledge eating in an idol’s temple, will not the conscience of him who is weak be emboldened to eat those things offered to idols? And because of your knowledge shall the weak brother perish, for whom Christ died? But when you thus sin against the brethren, and wound their weak conscience, you sin against Christ. Therefore, if food makes my brother stumble, I will never again eat meat, lest I make my brother stumble. a. Beware lest somehow this liberty of yours become a stumbling block: A Corinthian Christian with “superior knowledge” might feel the personal liberty to eat meat sacrificed to idols, but is he exercising this liberty in a way that becomes a stumbling block? i. Paul says, “You Corinthian Christians who say you have knowledge are claiming your rights; what about the rights of the weak brother?” Because of your knowledge, shall the weak brother perish, for whom Christ died? ii. “God hath not given people knowledge that they thereby should be a means to harm and to destroy, but to do good, and to save others; it is a most absurd thing for any to use their knowledge, therefore, to the destruction of others.” (Poole) b. Those who are weak: Why is the brother who will not eat the meat sacrificed to an idol considered weak? Many Christians would consider that one to be the “stronger” Christian. However Paul is not speaking about being weak or strong in regard to self-control, but in regard to knowledge. c. A stumbling block to those who are weak: To influence the weak brother to go against his conscience (and thereby wound their weak conscience) is actually to sin against Christ. The Corinthian Christians who abused their liberty might have thought it was a small matter to offend their weak brothers, but they did not understand they offended Jesus Christ. i. In doing so, they were actually “building up” their brother to sin! Emboldened comes from the words build up. Their misuse of liberty was building others up towards sin. d. Therefore, if food makes my brother stumble, I will never again eat meat: Paul makes the principle clear. Our actions can never be based only on what we know to be right for ourselves. We also need to consider what is right towards our brothers and sisters in Jesus. i. It is easy for a Christian to say, “I answer to God and God alone” and to ignore his brother or sister. It is true we will answer to God and God alone, but we will answer to God for how we have treated our brother or sister. e. Lest I make my brother stumble: At the same time, the issue is making a brother stumble – and stumble over an issue that has direct relevance to the brother in question. Paul would never allow this principle to be a way for a legalist to make demands and bind a Christian walking in liberty. i. In Galatians 2, Paul describes a situation where Peter made Gentiles think they had to come under Jewish customs and laws to be saved. Peter did this through his association and approval of some legalists. Paul rebuked Peter strongly because of this. Even if the legalists from a Jewish background had said to the Gentiles, “Your lack of obedience to our customs stumbles us. We are stumbled brothers. You must do what we want,” Paul would have replied, “You are not stumbled, because you aren’t being tempted to sin through their actions. Your legalism is being offended. Out of love, I will never act in a way that might tempt you to sin, but I don’t care at all about offending your legalism. In fact, I’m happy to do it!” ii. “Many persons cover a spirit of envy and uncharitableness with the name of godly zeal and tender concern for the salvation of others; they find fault with all; their spirit is a spirit of universal censoriousness; none can please them; and every one suffers by them. These destroy more souls by tithing mint and cummin, than others do by neglecting the weightier matters of the law. Such persons have what is termed, and very properly too, sour godliness.” (Clarke) Tweet Pin 1 Share 1Shares Select a Bible Book 1 Corinthians Select a Chapter 8 « Previous Next » Bibliography

Paul Surrenders His Rights 1Co 9:1  Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are you not my work in the Lord?  1Co 9:2  If to others I am not an apostle, at least I am to you; for you are the seal of my apostleship in the Lord.  1Co 9:3  My defense to those who examine me is this:  1Co 9:4  Do we not have a right to eat and drink?  1Co 9:5  Do we not have a right to take along a believing wife, even as the rest of the apostles and the brothers of the Lord and Cephas?  1Co 9:6  Or do only Barnabas and I not have a right to refrain from working?  1Co 9:7  Who at any time serves as a soldier at his own expense? Who plants a vineyard and does not eat the fruit of it? Or who tends a flock and does not use the milk of the flock?  1Co 9:8  I am not speaking these things according to human judgment, am I? Or does not the Law also say these things?  1Co 9:9  For it is written in the Law of Moses, "YOU SHALL NOT MUZZLE THE OX WHILE HE IS THRESHING." God is not concerned about oxen, is He?  1Co 9:10  Or is He speaking altogether for our sake? Yes, for our sake it was written, because the plowman ought to plow in hope, and the thresher to thresh in hope of sharing the crops.  1Co 9:11  If we sowed spiritual things in you, is it too much if we reap material things from you?  1Co 9:12  If others share the right over you, do we not more? Nevertheless, we did not use this right, but we endure all things so that we will cause no hindrance to the gospel of Christ.  1Co 9:13  Do you not know that those who perform sacred services eat the food of the temple, and those who attend regularly to the altar have their share from the altar?  1Co 9:14  So also the Lord directed those who proclaim the gospel to get their living from the gospel.  1Co 9:15  But I have used none of these things. And I am not writing these things so that it will be done so in my case; for it would be better for me to die than have any man make my boast an empty one.  1Co 9:16  For if I preach the gospel, I have nothing to boast of, for I am under compulsion; for woe is me if I do not preach the gospel.  1Co 9:17  For if I do this voluntarily, I have a reward; but if against my will, I have a stewardship entrusted to me.  1Co 9:18  What then is my reward? That, when I preach the gospel, I may offer the gospel without charge, so as not to make full use of my right in the gospel.  1Co 9:19  For though I am free from all men, I have made myself a slave to all, so that I may win more.  1Co 9:20  To the Jews I became as a Jew, so that I might win Jews; to those who are under the Law, as under the Law though not being myself under the Law, so that I might win those who are under the Law;  1Co 9:21  to those who are without law, as without law, though not being without the law of God but under the law of Christ, so that I might win those who are without law.  1Co 9:22  To the weak I became weak, that I might win the weak; I have become all things to all men, so that I may by all means save some.  1Co 9:23  I do all things for the sake of the gospel, so that I may become a fellow partaker of it.  1Co 9:24  Do you not know that those who run in a race all run, but only one receives the prize? Run in such a way that you may win.  1Co 9:25  Everyone who competes in the games exercises self-control in all things. They then do it to receive a perishable wreath, but we an imperishable.  1Co 9:26  Therefore I run in such a way, as not without aim; I box in such a way, as not beating the air;  1Co 9:27  but I discipline my body and make it my slave, so that, after I have preached to others, I myself will not be disqualified. Chapter 9 13-18 (ch. 1:1). Working for Souls, Not for Money—Paul did not vacillate. He was established and grounded in the faith. But as far as possible he sought to make himself one with those for whom he labored. As a gospel minister, it was Paul's privilege to claim a support from those for whom he labored. But though he became the servant of all, yet he worked with his hands to support himself, that none might find occasion to charge him with selfishness. He did not receive wages for his labor, though as a minister of the gospel this was his right. Thus he made it evident that he was working for souls, not for money. “What is my reward then?” he asks. “Verily that, when I preach the gospel, I may make the gospel of Christ without charge, that I abuse not my power in the gospel.” Paul did not depend upon man for his ordination. He had received from the Lord his commission and ordination. He regarded his ministerial labor as a privilege. To him it was not a duty performed in return for money. He labored for the souls of men. “For though I preach the gospel,” he said, “I have nothing to glory of: for necessity is laid upon me: yea, woe is unto me, if I preach not the gospel!” He studied constantly how to make his testimony of the greatest effect. He sought the approval of God. Would that today men might be found with faith to do as Paul did, men who would preach the gospel, not looking to men for their reward, but willing to receive their reward in souls (Manuscript 74, 1903). 20-23. Paul's Manner of Labor—[1 Corinthians 9:20-23 quoted.] We know that the apostle did not sacrifice one jot of principle. He did not allow himself to be led away by the sophistry and maxims of men. He was not to coincide with the suppositions and assurances of men who were teaching for doctrine the commandments of men; because iniquity and transgression were in the ascendancy and advancing, he did not allow his love to wax cold. All zeal and earnestness are to be retained; but at the same time some features of our faith, if expressed, would, by the elements with which you have to deal, arouse prejudice at once. Paul could be as zealous as any of the most zealous, in his allegiance to the law of God, and show that he was perfectly familiar with the Old Testament Scriptures. He could dwell upon the types and shadows that typified Christ; he could exalt Christ, and tell all about Christ and His special work in behalf of humanity, and what a field he had to explore. He could advance most precious light upon the prophecies, that they had not seen; and yet he would not offend them. Thus the foundation was laid nicely, that when the time came that their spirits softened, he could say in the language of John, Behold in Jesus Christ, who was made flesh, and dwelt among us, the Lamb of God, who taketh away the sins of the world. To the Gentiles, he preached Christ as their only hope of salvation, but did not at first have anything to say upon the law. But after their hearts were warmed with the presentation of Christ as the gift of God to our world, and what was comprehended in the work of the Redeemer in the costly sacrifice to manifest the love of God to man, in the most eloquent simplicity he showed that love for all mankind—Jew and Gentile—that they might be saved by surrendering their hearts to Him. Thus when, melted and subdued, they gave themselves to the Lord, he presented the law of God as the test of their obedience. This was the manner of his working—adapting his methods to win souls. Had he been abrupt and unskillful in handling the Word, he would not have reached either Jew or Gentile. He led the Gentiles along to view the stupendous truths of the love of God, who spared not His own Son, but delivered Him up for us; and how shall He not with Him also freely give us all things? The question was asked why such an immense sacrifice was required, and then he went back to the types, and down through the Old Testament Scripture, revealing Christ in the law, and they were converted to Christ and to the law (Special Testimonies, Series A, 6:54, 55). 24-27 (1 Peter 2:11). A Contest in Which All May Win—[1 Corinthians 9:24-27 quoted.] This glorious contest is before us. The apostle seeks to inspire us to enter into a noble emulation, a competition in which will be seen no selfishness, unfairness, or underhanded work. We are to use every spiritual nerve and muscle in the contest for the crown of life. No one who does his best will fail in this contest. All who seek for the prize are to place themselves under strict discipline. “Every man that striveth for the mastery is temperate in all things.” Those who enter into a contest of physical strength for a corruptible prize realize the necessity of rigid abstinence from every indulgence that would weaken the physical powers. They eat simple food at regular hours. How much more should those who enter for the gospel race, restrain themselves from the unlawful indulgence of appetite and “abstain from fleshly lusts, which war against the soul.” They must be temperate at all times. The same restraint that gives them the power to obtain the victory at one time will, if practiced constantly, give them a great advantage in the race for the crown of life (Manuscript 74, 1903). (Romans 8:13; Colossians 3:5.) Under Discipline to God—[1 Corinthians 9:24-27 quoted.] Thus Paul presents the conditions which God imposes upon every soul who enlists in His service. The apostle fears for himself, lest he shall fail of bearing the examination test, and be found wanting, and he places himself under severe training. So the Christian today needs to keep strict guard over his appetite. He needs to subject himself to severe training, that he may not run uncertainly or at random, without seeing his standard and striving to reach it. He must obey the laws of God. The physical, mental, and moral powers must be kept in the most perfect condition if he would obtain the approval of God. “I keep under my body,” the apostle says. This means literally to beat back its desires and impulses and passions by severe discipline, even as did those competing for an earthly prize (Manuscript 93, 1899). 27 (see EGW on 2 Corinthians 12:1-4). Paul on Guard—[1 Corinthians 9:26, 27 quoted.] Paul was ever on the watch lest evil propensities should get the better of him. He guarded well his appetites and passions and evil propensities (Letter 27, 1906).

Chapter 9 13-18 (ch. 1:1). Working for Souls, Not for Money—Paul did not vacillate. He was established and grounded in the faith. But as far as possible he sought to make himself one with those for whom he labored. As a gospel minister, it was Paul's privilege to claim a support from those for whom he labored. But though he became the servant of all, yet he worked with his hands to support himself, that none might find occasion to charge him with selfishness. He did not receive wages for his labor, though as a minister of the gospel this was his right. Thus he made it evident that he was working for souls, not for money. “What is my reward then?” he asks. “Verily that, when I preach the gospel, I may make the gospel of Christ without charge, that I abuse not my power in the gospel.” Paul did not depend upon man for his ordination. He had received from the Lord his commission and ordination. He regarded his ministerial labor as a privilege. To him it was not a duty performed in return for money. He labored for the souls of men. “For though I preach the gospel,” he said, “I have nothing to glory of: for necessity is laid upon me: yea, woe is unto me, if I preach not the gospel!” He studied constantly how to make his testimony of the greatest effect. He sought the approval of God. Would that today men might be found with faith to do as Paul did, men who would preach the gospel, not looking to men for their reward, but willing to receive their reward in souls (Manuscript 74, 1903). 20-23. Paul's Manner of Labor—[1 Corinthians 9:20-23 quoted.] We know that the apostle did not sacrifice one jot of principle. He did not allow himself to be led away by the sophistry and maxims of men. He was not to coincide with the suppositions and assurances of men who were teaching for doctrine the commandments of men; because iniquity and transgression were in the ascendancy and advancing, he did not allow his love to wax cold. All zeal and earnestness are to be retained; but at the same time some features of our faith, if expressed, would, by the elements with which you have to deal, arouse prejudice at once. Paul could be as zealous as any of the most zealous, in his allegiance to the law of God, and show that he was perfectly familiar with the Old Testament Scriptures. He could dwell upon the types and shadows that typified Christ; he could exalt Christ, and tell all about Christ and His special work in behalf of humanity, and what a field he had to explore. He could advance most precious light upon the prophecies, that they had not seen; and yet he would not offend them. Thus the foundation was laid nicely, that when the time came that their spirits softened, he could say in the language of John, Behold in Jesus Christ, who was made flesh, and dwelt among us, the Lamb of God, who taketh away the sins of the world. To the Gentiles, he preached Christ as their only hope of salvation, but did not at first have anything to say upon the law. But after their hearts were warmed with the presentation of Christ as the gift of God to our world, and what was comprehended in the work of the Redeemer in the costly sacrifice to manifest the love of God to man, in the most eloquent simplicity he showed that love for all mankind—Jew and Gentile—that they might be saved by surrendering their hearts to Him. Thus when, melted and subdued, they gave themselves to the Lord, he presented the law of God as the test of their obedience. This was the manner of his working—adapting his methods to win souls. Had he been abrupt and unskillful in handling the Word, he would not have reached either Jew or Gentile. He led the Gentiles along to view the stupendous truths of the love of God, who spared not His own Son, but delivered Him up for us; and how shall He not with Him also freely give us all things? The question was asked why such an immense sacrifice was required, and then he went back to the types, and down through the Old Testament Scripture, revealing Christ in the law, and they were converted to Christ and to the law (Special Testimonies, Series A, 6:54, 55). 24-27 (1 Peter 2:11). A Contest in Which All May Win—[1 Corinthians 9:24-27 quoted.] This glorious contest is before us. The apostle seeks to inspire us to enter into a noble emulation, a competition in which will be seen no selfishness, unfairness, or underhanded work. We are to use every spiritual nerve and muscle in the contest for the crown of life. No one who does his best will fail in this contest. All who seek for the prize are to place themselves under strict discipline. “Every man that striveth for the mastery is temperate in all things.” Those who enter into a contest of physical strength for a corruptible prize realize the necessity of rigid abstinence from every indulgence that would weaken the physical powers. They eat simple food at regular hours. How much more should those who enter for the gospel race, restrain themselves from the unlawful indulgence of appetite and “abstain from fleshly lusts, which war against the soul.” They must be temperate at all times. The same restraint that gives them the power to obtain the victory at one time will, if practiced constantly, give them a great advantage in the race for the crown of life (Manuscript 74, 1903). (Romans 8:13; Colossians 3:5.) Under Discipline to God—[1 Corinthians 9:24-27 quoted.] Thus Paul presents the conditions which God imposes upon every soul who enlists in His service. The apostle fears for himself, lest he shall fail of bearing the examination test, and be found wanting, and he places himself under severe training. So the Christian today needs to keep strict guard over his appetite. He needs to subject himself to severe training, that he may not run uncertainly or at random, without seeing his standard and striving to reach it. He must obey the laws of God. The physical, mental, and moral powers must be kept in the most perfect condition if he would obtain the approval of God. “I keep under my body,” the apostle says. This means literally to beat back its desires and impulses and passions by severe discipline, even as did those competing for an earthly prize (Manuscript 93, 1899). 27 (see EGW on 2 Corinthians 12:1-4). Paul on Guard—[1 Corinthians 9:26, 27 quoted.] Paul was ever on the watch lest evil propensities should get the better of him. He guarded well his appetites and passions and evil propensities (Letter 27, 1906).

Warning Against Idolatry 1Co 10:1  For I do not want you to be unaware, brethren, that our fathers were all under the cloud and all passed through the sea;  1Co 10:2  and all were baptized into Moses in the cloud and in the sea;  1Co 10:3  and all ate the same spiritual food;  1Co 10:4  and all drank the same spiritual drink, for they were drinking from a spiritual rock which followed them; and the rock was Christ.  1Co 10:5  Nevertheless, with most of them God was not well-pleased; for they were laid low in the wilderness.  1Co 10:6  Now these things happened as examples for us, so that we would not crave evil things as they also craved.  1Co 10:7  Do not be idolaters, as some of them were; as it is written, "THE PEOPLE SAT DOWN TO EAT AND DRINK, AND STOOD UP TO PLAY."  1Co 10:8  Nor let us act immorally, as some of them did, and twenty-three thousand fell in one day.  1Co 10:9  Nor let us try the Lord, as some of them did, and were destroyed by the serpents.  1Co 10:10  Nor grumble, as some of them did, and were destroyed by the destroyer.  1Co 10:11  Now these things happened to them as an example, and they were written for our instruction, upon whom the ends of the ages have come.  1Co 10:12  Therefore let him who thinks he stands take heed that he does not fall.  1Co 10:13  No temptation has overtaken you but such as is common to man; and God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will provide the way of escape also, so that you will be able to endure it.  1Co 10:14  Therefore, my beloved, flee from idolatry.  1Co 10:15  I speak as to wise men; you judge what I say.  1Co 10:16  Is not the cup of blessing which we bless a sharing in the blood of Christ? Is not the bread which we break a sharing in the body of Christ?  1Co 10:17  Since there is one bread, we who are many are one body; for we all partake of the one bread.  1Co 10:18  Look at the nation Israel; are not those who eat the sacrifices sharers in the altar?  1Co 10:19  What do I mean then? That a thing sacrificed to idols is anything, or that an idol is anything?  1Co 10:20  No, but I say that the things which the Gentiles sacrifice, they sacrifice to demons and not to God; and I do not want you to become sharers in demons.  1Co 10:21  You cannot drink the cup of the Lord and the cup of demons; you cannot partake of the table of the Lord and the table of demons.  1Co 10:22  Or do we provoke the Lord to jealousy? We are not stronger than He, are we?  Do All to the Glory of God 1Co 10:23  All things are lawful, but not all things are profitable. All things are lawful, but not all things edify.  1Co 10:24  Let no one seek his own good, but that of his neighbor.  1Co 10:25  Eat anything that is sold in the meat market without asking questions for conscience' sake;  1Co 10:26  FOR THE EARTH IS THE LORD'S, AND ALL IT CONTAINS.  1Co 10:27  If one of the unbelievers invites you and you want to go, eat anything that is set before you without asking questions for conscience' sake.  1Co 10:28  But if anyone says to you, "This is meat sacrificed to idols," do not eat it, for the sake of the one who informed you, and for conscience' sake;  1Co 10:29  I mean not your own conscience, but the other man's; for why is my freedom judged by another's conscience?  1Co 10:30  If I partake with thankfulness, why am I slandered concerning that for which I give thanks?  1Co 10:31  Whether, then, you eat or drink or whatever you do, do all to the glory of God.  1Co 10:32  Give no offense either to Jews or to Greeks or to the church of God;  1Co 10:33  just as I also please all men in all things, not seeking my own profit but the profit of the many, so that they may be saved.  Chapter 10 4. See EGW on Acts 15:11. 12. See EGW on 1 Kings 11:1-4; Matthew 26:31-35.

1Co 11:1  Be imitators of me, just as I also am of Christ.  Head Coverings 1Co 11:2  Now I praise you because you remember me in everything and hold firmly to the traditions, just as I delivered them to you.  1Co 11:3  But I want you to understand that Christ is the head of every man, and the man is the head of a woman, and God is the head of Christ.  1Co 11:4  Every man who has something on his head while praying or prophesying disgraces his head.  1Co 11:5  But every woman who has her head uncovered while praying or prophesying disgraces her head, for she is one and the same as the woman whose head is shaved.  1Co 11:6  For if a woman does not cover her head, let her also have her hair cut off; but if it is disgraceful for a woman to have her hair cut off or her head shaved, let her cover her head.  1Co 11:7  For a man ought not to have his head covered, since he is the image and glory of God; but the woman is the glory of man.  1Co 11:8  For man does not originate from woman, but woman from man;  1Co 11:9  for indeed man was not created for the woman's sake, but woman for the man's sake.  1Co 11:10  Therefore the woman ought to have a symbol of authority on her head, because of the angels.  1Co 11:11  However, in the Lord, neither is woman independent of man, nor is man independent of woman.  1Co 11:12  For as the woman originates from the man, so also the man has his birth through the woman; and all things originate from God.  1Co 11:13  Judge for yourselves: is it proper for a woman to pray to God with her head uncovered?  1Co 11:14  Does not even nature itself teach you that if a man has long hair, it is a dishonor to him,  1Co 11:15  but if a woman has long hair, it is a glory to her? For her hair is given to her for a covering.  1Co 11:16  But if one is inclined to be contentious, we have no other practice, nor have the churches of God.  The Lord's Supper 1Co 11:17  But in giving this instruction, I do not praise you, because you come together not for the better but for the worse.  1Co 11:18  For, in the first place, when you come together as a church, I hear that divisions exist among you; and in part I believe it.  1Co 11:19  For there must also be factions among you, so that those who are approved may become evident among you.  1Co 11:20  Therefore when you meet together, it is not to eat the Lord's Supper,  1Co 11:21  for in your eating each one takes his own supper first; and one is hungry and another is drunk.  1Co 11:22  What! Do you not have houses in which to eat and drink? Or do you despise the church of God and shame those who have nothing? What shall I say to you? Shall I praise you? In this I will not praise you.  1Co 11:23  For I received from the Lord that which I also delivered to you, that the Lord Jesus in the night in which He was betrayed took bread;  1Co 11:24  and when He had given thanks, He broke it and said, "This is My body, which is for you; do this in remembrance of Me."  1Co 11:25  In the same way He took the cup also after supper, saying, "This cup is the new covenant in My blood; do this, as often as you drink it, in remembrance of Me."  1Co 11:26  For as often as you eat this bread and drink the cup, you proclaim the Lord's death until He comes.  1Co 11:27  Therefore whoever eats the bread or drinks the cup of the Lord in an unworthy manner, shall be guilty of the body and the blood of the Lord.  1Co 11:28  But a man must examine himself, and in so doing he is to eat of the bread and drink of the cup.  1Co 11:29  For he who eats and drinks, eats and drinks judgment to himself if he does not judge the body rightly.  1Co 11:30  For this reason many among you are weak and sick, and a number sleep.  1Co 11:31  But if we judged ourselves rightly, we would not be judged.  1Co 11:32  But when we are judged, we are disciplined by the Lord so that we will not be condemned along with the world.  1Co 11:33  So then, my brethren, when you come together to eat, wait for one another.  1Co 11:34  If anyone is hungry, let him eat at home, so that you will not come together for judgment. The remaining matters I will arrange when I come.  1Co 11:1  Be imitators of me, just as I also am of Christ.  Head Coverings 1Co 11:2  Now I praise you because you remember me in everything and hold firmly to the traditions, just as I delivered them to you.  1Co 11:3  But I want you to understand that Christ is the head of every man, and the man is the head of a woman, and God is the head of Christ.  1Co 11:4  Every man who has something on his head while praying or prophesying disgraces his head.  1Co 11:5  But every woman who has her head uncovered while praying or prophesying disgraces her head, for she is one and the same as the woman whose head is shaved.  1Co 11:6  For if a woman does not cover her head, let her also have her hair cut off; but if it is disgraceful for a woman to have her hair cut off or her head shaved, let her cover her head.  1Co 11:7  For a man ought not to have his head covered, since he is the image and glory of God; but the woman is the glory of man.  1Co 11:8  For man does not originate from woman, but woman from man;  1Co 11:9  for indeed man was not created for the woman's sake, but woman for the man's sake.  1Co 11:10  Therefore the woman ought to have a symbol of authority on her head, because of the angels.  1Co 11:11  However, in the Lord, neither is woman independent of man, nor is man independent of woman.  1Co 11:12  For as the woman originates from the man, so also the man has his birth through the woman; and all things originate from God.  1Co 11:13  Judge for yourselves: is it proper for a woman to pray to God with her head uncovered?  1Co 11:14  Does not even nature itself teach you that if a man has long hair, it is a dishonor to him,  1Co 11:15  but if a woman has long hair, it is a glory to her? For her hair is given to her for a covering.  1Co 11:16  But if one is inclined to be contentious, we have no other practice, nor have the churches of God.  The Lord's Supper 1Co 11:17  But in giving this instruction, I do not praise you, because you come together not for the better but for the worse.  1Co 11:18  For, in the first place, when you come together as a church, I hear that divisions exist among you; and in part I believe it.  1Co 11:19  For there must also be factions among you, so that those who are approved may become evident among you.  1Co 11:20  Therefore when you meet together, it is not to eat the Lord's Supper,  1Co 11:21  for in your eating each one takes his own supper first; and one is hungry and another is drunk.  1Co 11:22  What! Do you not have houses in which to eat and drink? Or do you despise the church of God and shame those who have nothing? What shall I say to you? Shall I praise you? In this I will not praise you.  1Co 11:23  For I received from the Lord that which I also delivered to you, that the Lord Jesus in the night in which He was betrayed took bread;  1Co 11:24  and when He had given thanks, He broke it and said, "This is My body, which is for you; do this in remembrance of Me."  1Co 11:25  In the same way He took the cup also after supper, saying, "This cup is the new covenant in My blood; do this, as often as you drink it, in remembrance of Me."  1Co 11:26  For as often as you eat this bread and drink the cup, you proclaim the Lord's death until He comes.  1Co 11:27  Therefore whoever eats the bread or drinks the cup of the Lord in an unworthy manner, shall be guilty of the body and the blood of the Lord.  1Co 11:28  But a man must examine himself, and in so doing he is to eat of the bread and drink of the cup.  1Co 11:29  For he who eats and drinks, eats and drinks judgment to himself if he does not judge the body rightly.  1Co 11:30  For this reason many among you are weak and sick, and a number sleep.  1Co 11:31  But if we judged ourselves rightly, we would not be judged.  1Co 11:32  But when we are judged, we are disciplined by the Lord so that we will not be condemned along with the world.  1Co 11:33  So then, my brethren, when you come together to eat, wait for one another.  1Co 11:34  If anyone is hungry, let him eat at home, so that you will not come together for judgment. The remaining matters I will arrange when I come. 

Spiritual Gifts 1Co 12:1  Now concerning spiritual gifts, brethren, I do not want you to be unaware.  1Co 12:2  You know that when you were pagans, you were led astray to the mute idols, however you were led.  1Co 12:3  Therefore I make known to you that no one speaking by the Spirit of God says, "Jesus is accursed"; and no one can say, "Jesus is Lord," except by the Holy Spirit.  1Co 12:4  Now there are varieties of gifts, but the same Spirit.  1Co 12:5  And there are varieties of ministries, and the same Lord.  1Co 12:6  There are varieties of effects, but the same God who works all things in all persons.  1Co 12:7  But to each one is given the manifestation of the Spirit for the common good.  1Co 12:8  For to one is given the word of wisdom through the Spirit, and to another the word of knowledge according to the same Spirit;  1Co 12:9  to another faith by the same Spirit, and to another gifts of healing by the one Spirit,  1Co 12:10  and to another the effecting of miracles, and to another prophecy, and to another the distinguishing of spirits, to another various kinds of tongues, and to another the interpretation of tongues.  1Co 12:11  But one and the same Spirit works all these things, distributing to each one individually just as He wills.  One Body with Many Members 1Co 12:12  For even as the body is one and yet has many members, and all the members of the body, though they are many, are one body, so also is Christ.  1Co 12:13  For by one Spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or free, and we were all made to drink of one Spirit.  1Co 12:14  For the body is not one member, but many.  1Co 12:15  If the foot says, "Because I am not a hand, I am not a part of the body," it is not for this reason any the less a part of the body.  1Co 12:16  And if the ear says, "Because I am not an eye, I am not a part of the body," it is not for this reason any the less a part of the body.  1Co 12:17  If the whole body were an eye, where would the hearing be? If the whole were hearing, where would the sense of smell be?  1Co 12:18  But now God has placed the members, each one of them, in the body, just as He desired.  1Co 12:19  If they were all one member, where would the body be?  1Co 12:20  But now there are many members, but one body.  1Co 12:21  And the eye cannot say to the hand, "I have no need of you"; or again the head to the feet, "I have no need of you."  1Co 12:22  On the contrary, it is much truer that the members of the body which seem to be weaker are necessary;  1Co 12:23  and those members of the body which we deem less honorable, on these we bestow more abundant honor, and our less presentable members become much more presentable,  1Co 12:24  whereas our more presentable members have no need of it. But God has so composed the body, giving more abundant honor to that member which lacked,  1Co 12:25  so that there may be no division in the body, but that the members may have the same care for one another.  1Co 12:26  And if one member suffers, all the members suffer with it; if one member is honored, all the members rejoice with it.  1Co 12:27  Now you are Christ's body, and individually members of it.  1Co 12:28  And God has appointed in the church, first apostles, second prophets, third teachers, then miracles, then gifts of healings, helps, administrations, various kinds of tongues.  1Co 12:29  All are not apostles, are they? All are not prophets, are they? All are not teachers, are they? All are not workers of miracles, are they?  1Co 12:30  All do not have gifts of healings, do they? All do not speak with tongues, do they? All do not interpret, do they?  1Co 12:31  But earnestly desire the greater gifts. And I show you a still more excellent way. Chapter 12 4-6, 12 (Ephesians 4:4-13). Each Member to Work in His Appointed Place—[1 Corinthians 12:4-6, 12 quoted.] The vine has many branches, but though all the branches are different, they do not quarrel. In diversity there is unity. All the branches obtain their nourishment from one source. This is an illustration of the unity that is to exist among Christ's followers. In their different lines of work they all have but one Head. The same Spirit, in different ways, works through them. There is harmonious action, though the gifts differ. Study this chapter. You will see from it that the man who is truly united with Christ will never act as though he were a complete whole in himself.... The perfection of the church depends not on each member being fashioned exactly alike. God calls for each one to take his proper place, to stand in his lot to do his appointed work according to the ability which has been given him (Letter 19, 1901). Two Chapters to Be Memorized—The 12th and 13th chapters of 1st Corinthians should be committed to memory, written in the mind and heart. Through His servant Paul, the Lord has placed before us these subjects for our consideration, and those who have the privilege of being brought together in church capacity will be united, understandingly and intelligently. The figure of the members which compose the body represents the church of God and the relation its members should sustain to one another (Manuscript 82, 1898). 27. See EGW on Hebrews 8:1, 2.

2Co 7:1  Therefore, having these promises, beloved, let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God.  Paul's Joy 2Co 7:2  Make room for us in your hearts; we wronged no one, we corrupted no one, we took advantage of no one.  2Co 7:3  I do not speak to condemn you, for I have said before that you are in our hearts to die together and to live together.  2Co 7:4  Great is my confidence in you; great is my boasting on your behalf. I am filled with comfort; I am overflowing with joy in all our affliction.  2Co 7:5  For even when we came into Macedonia our flesh had no rest, but we were afflicted on every side: conflicts without, fears within.  2Co 7:6  But God, who comforts the depressed, comforted us by the coming of Titus;  2Co 7:7  and not only by his coming, but also by the comfort with which he was comforted in you, as he reported to us your longing, your mourning, your zeal for me; so that I rejoiced even more.  2Co 7:8  For though I caused you sorrow by my letter, I do not regret it; though I did regret it—for I see that that letter caused you sorrow, though only for a while—  2Co 7:9  I now rejoice, not that you were made sorrowful, but that you were made sorrowful to the point of repentance; for you were made sorrowful according to the will of God, so that you might not suffer loss in anything through us.  2Co 7:10  For the sorrow that is according to the will of God produces a repentance without regret, leading to salvation, but the sorrow of the world produces death.  2Co 7:11  For behold what earnestness this very thing, this godly sorrow, has produced in you: what vindication of yourselves, what indignation, what fear, what longing, what zeal, what avenging of wrong! In everything you demonstrated yourselves to be innocent in the matter.  2Co 7:12  So although I wrote to you, it was not for the sake of the offender nor for the sake of the one offended, but that your earnestness on our behalf might be made known to you in the sight of God.  2Co 7:13  For this reason we have been comforted. And besides our comfort, we rejoiced even much more for the joy of Titus, because his spirit has been refreshed by you all.  2Co 7:14  For if in anything I have boasted to him about you, I was not put to shame; but as we spoke all things to you in truth, so also our boasting before Titus proved to be the truth.  2Co 7:15  His affection abounds all the more toward you, as he remembers the obedience of you all, how you received him with fear and trembling.  2Co 7:16  I rejoice that in everything I have confidence in you.  A. Cleansing and perfecting. 1. (1a) In light of God’s promises. Therefore, having these promises. a. Therefore, having these promises: This is Paul’s natural conclusion to 2 Corinthians 6:14-18. In that passage, Paul wrote about the need to separate from worldly influences so that we can live a close life with God. b. These promises: The commandment to come out from among them and be separate (2 Corinthians 6:17) is coupled with a promise: I will receive you. I will be a Father to you, and you shall be My sons and daughters (2 Corinthians 6:18). If we separate ourselves from worldly thinking and acting, we are promised a closer relationship with God. 2. (1b) Two things to do in light of God’s promises. Beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. a. Cleanse ourselves from all filthiness: This is what we take away. There is a cleansing that God alone does in our lives, but there is also a cleansing that God wants to do in cooperation with us. Here, Paul writes about a cleansing that isn’t just something God does for us as we sit passively; this is a self-cleansing for intimacy with God that goes beyond a general cleansing for sin. i. There is a main aspect of cleansing that comes to us as we trust in Jesus and His work on our behalf. This work of cleansing is really God’s work in us and not our work. This is the sense of 1 John 1:9: If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. ii. But there is another aspect of cleansing that God looks for us to do with the participation of our own will and effort; not that it is our work apart from God, but it is a work that awaits our will and effort: let us cleanse ourselves. This aspect of cleansing is mostly connected with intimacy with God and usefulness for service. iii. “How can those expect God to purify their hearts who are continually indulging their eyes, ears, and hands in what is forbidden, and in what tends to increase and bring into action all the evil propensities of the soul?” (Clarke) b. From all filthiness of the flesh and spirit: We often think of purity before the Lord only in terms of cleansing from all filthiness of the flesh, but there is also a filthiness of the… spirit to cleanse ourselves from. i. Sometimes it is easier to deal with the filthiness of the flesh than the filthiness… of the spirit. During Jesus’ earthly ministry, those who were stained by the filthiness of the flesh (such as harlots and tax collectors) found it easy to come to Jesus. But those stained by the filthiness… of the spirit (such as the scribes and Pharisees) found it very hard to come to Jesus. ii. Our pride, our legalism, our self-focus, our self-righteousness, our bitterness, and our hatred can all be far worse to deal with than the more obvious sins of the flesh. “There is a defilement of the spirit which is independent of the defilement of the flesh. The spirit can be defiled in many ways. I sometimes think that the sins of the spirit are more deadly than the sins of the flesh.” (Morgan) iii. “I wish we were more concerned about cleansing ourselves from the filthiness of the spirit. I am inclined to think that some men heedlessly pollute their spirits; I mean that they do it willfully.” (Spurgeon) c. Perfecting holiness in the fear of God: This is something to add. Paul isn’t writing about some state of sinless perfection. Perfecting has the idea of “complete” and “whole.” Instead of a state of sinless perfection, Paul writes about a complete, “whole,” holiness. i. It isn’t enough to only cleanse ourselves from all filthiness. The Christian life is not only getting rid of evil but continually doing and becoming good. d. Cleanse ourselves: Note that Paul includes himself among the Corinthian Christians in the category of those who need to be cleansed. If Paul includes himself among those who needed to be cleansed, then what about us? i. “I suppose that, the nearer we get to heaven, the more conscious we shall be of our imperfections. The more light we get, the more we discover our own darkness. That which is scarcely accounted sin by some men, will be a grievous defilement to a tender conscience. It is not that we are greater sinners as we grow older, but that we have a finer sensibility of sin, and see that to be sin which we winked at in the days of our ignorance.” (Spurgeon) ii. “I remember hearing a man say that he had lived for six years without having sinned in either thought, or word, or deed. I apprehended that he committed a sin then, if he had never done so before, in uttering such a proud, boastful speech.” (Spurgeon) iii. But we must take care that we cleanse ourselves and not concern ourselves with cleansing others. Most of the time we are more concerned with the holiness of others than our own holiness! “It were more in accordance with our tastes to cleanse other people, and attempt a moral reformation among our neighbors. Oh! it is easy to find out other men’s faults, and to bring the whole force of our mind to inveigh against them.” (Spurgeon) B. Personal words about Paul’s relationship with the Corinthians. 1. (2-3) Paul’s appeal: Open your hearts to us. Open your hearts to us. We have wronged no one, we have corrupted no one, we have cheated no one. I do not say this to condemn; for I have said before that you are in our hearts, to die together and to live together. a. Open your hearts: In 2 Corinthians 6:11-13, Paul wrote: We have spoken openly to you, our heart is wide open… you also be open. Then, in 2 Corinthians 6:14-7:1, he dealt with the worldliness that kept the Corinthians from having the kind of open relationship they should have with Paul. Now, in writing open your hearts to us, Paul returns to idea he left off with in 2 Corinthians 6:11-13. i. Paul was completely honest with the Corinthian Christians. Now he tells them they must be honest also and be open to seeing the truth about Paul and his ministry. ii. The Corinthian Christians believed many bad things about Paul – that God wasn’t using him, that he didn’t have the kind of image, authority, or power an apostle should have – but their problem was not an information problem. Their problem was with their hearts. Their hearts had been open to the world but not to Paul. In the “unequally yoked” passage, Paul told them to close their hearts to the world. Now it is time to open their hearts to him. b. We have wronged no one, we have corrupted no one, we have defrauded no one. Paul reminds the Corinthians of what they already know: Despite what some troublemakers said about Paul, they had no good reason to criticize him. i. When Paul claims he defrauded no one, remember that he was organizing a collection for poor Christians in Judea and had responsibility over a significant amount of money (1 Corinthians 16:1-4). c. I do not say this to condemn: Paul’s desire isn’t to condemn the Corinthian Christians but to restore the bonds of fellowship he once had with them. Paul really loved the Corinthian Christians: I have said before that you are in our hearts, to die together and to live together. i. Paul confronted the Corinthian Christians, but he did not want to condemn them. It is possible to confront without condemning, though those who are being confronted rarely think so. 2. (4-7) Paul is encouraged by good news from the Corinthian Christians. Great is my boldness of speech toward you, great is my boasting on your behalf. I am filled with comfort. I am exceedingly joyful in all our tribulation. For indeed, when we came to Macedonia, our bodies had no rest, but we were troubled on every side. Outside were conflicts, inside were fears. Nevertheless God, who comforts the downcast, comforted us by the coming of Titus, and not only by his coming, but also by the consolation with which he was comforted in you, when he told us of your earnest desire, your mourning, your zeal for me, so that I rejoiced even more. a. Great is my boldness of speech toward you, great is my boasting on your behalf: Yes, Paul has been bold in his criticism to the Corinthians, but he was also bold in his boasting about them. b. I am filled with comfort. I am exceedingly joyful in all our tribulation… when he told us of your earnest desire, your zeal for me, so that I rejoiced even more: Despite the many trials Paul faced (from both within and without), he found joy, and part of that joy was good news from the Corinthian Christians. i. I am exceedingly joyful in all our tribulation: This phrase exceedingly joyful could be expressed as “I super-abound in joy; I have a joy beyond expression.” Some think that God wants us to endure tribulation with a blank, stoic face – the “stiff upper lip” – but God wants more from us than that. He wants us to super-abound in joy even in all our tribulation. ii. God brought comfort to Paul by hearing about the work God did among the Corinthian Christians. “No circumstances of personal affliction can dim the gladness of seeing souls grow in the grace of the Lord Jesus.” (Morgan) iii. When Paul speaks of the coming of Titus, he actually picks up where he left off in 2 Corinthians 2:13. In a sense, 2 Corinthians 2:14 to 7:4 is one long digression – led by God of course and containing some of the richest treasure of the New Testament. c. Our flesh had no rest, but we were troubled on every side: Paul had a hard time in Macedonia, but Titus came to Paul when he was in Macedonia and he brought a good report of how the Corinthian Christians were turning back to Jesus and to Paul. i. In spite of all his frustrations with the Corinthians and in the midst of all his afflictions in ministry, Paul had real confidence and hope because Titus brought him a good report of how things were going in Corinth. ii. In 2 Corinthians 1:3, Paul declared that God is the God of all comfort. Here, Paul experienced that comfort through the coming of Titus and the news from Corinth. Paul experienced the comfort of God through human instruments. Often when we turn away from people, we turn away from the comfort God wants to give us. d. Outside were conflicts, inside were fears: This was Paul’s life in ministry. It was a life of great blessing but also a life of many conflicts and fears. On the outside, Paul was constantly in conflict with enemies of the gospel and worldly minded Christians. On the inside, Paul daily battled with the stress and anxiety of ministry. e. Your earnest desire, your mourning, your zeal for me: Titus told Paul that the Corinthian Christians had not forsaken him completely. In fact, these things (desire… mourning… zeal) proved God really was doing a work in the Corinthian Christians, and knowing that was a comfort to Paul. 3. (8-12) The severe letter and its effect. For even if I made you sorry with my letter, I do not regret it; though I did regret it. For I perceive that the same epistle made you sorry, though only for a while. Now I rejoice, not that you were made sorry, but that your sorrow led to repentance. For you were made sorry in a godly manner, that you might suffer loss from us in nothing. For godly sorrow produces repentance leading to salvation, not to be regretted; but the sorrow of the world produces death. For observe this very thing, that you sorrowed in a godly manner: What diligence it produced in you, what clearing of yourselves, what indignation, what fear, what vehement desire, what zeal, what vindication! In all things you proved yourselves to be clear in this matter. Therefore, although I wrote to you, I did not do it for the sake of him who had done the wrong, nor for the sake of him who suffered wrong, but that our care for you in the sight of God might appear to you. a. For even if I made you sorry with my letter: What letter? This probably is not the letter of 1 Corinthians but a letter that Paul wrote in between 1 and 2 Corinthians. i. It helps if we remember the sequence of events. Things were going badly among the Christians in Corinth, and in an attempt to get them on track, Paul made a quick, unplanned visit that only seemed to make things worse (the “sorrowful visit” mentioned in 2 Corinthians 2:1). After the failure of this visit, Paul decided not to visit Corinth again in person at the time but instead sent Titus to them with a strong letter of rebuke. Paul was very worried about how the Corinthians would receive the letter and whether it would turn them to Jesus or just make them angry. When Titus came back with good news from the Corinthian Christians, Paul was greatly relieved. b. I do not regret it; though I did regret it: When Paul first wrote the “sorrowful letter” carried by Titus, he didn’t enjoy the idea of being so confrontational with the Corinthian Christians, even though they deserved it. That’s why he wrote, “though I did regret it.” At the same time, when Titus came back and reported the response of the Corinthian Christians (the earnest desire… mourning and zeal mentioned in 2 Corinthians 7:7), Paul was happy for the effect the letter had. That’s why he wrote, “I do not regret it.” c. The same epistle made you sorry, though only for a while: “In sin, the pleasure passeth, the sorrow remaineth; but in repentance, the sorrow passeth, the pleasure abideth for ever. God soon poureth the oil of gladness into broken hearts.” (Trapp) d. Not that you were made sorry, but that your sorrow led to repentance. Paul makes a clear separation between sorrow and repentance. They are not the same things! One can be sorry for their sin without repenting from their sin. Sorrow describes a feeling, but repentance describes a change in both the mind and in the life. i. “Repentance is not sorrow only. It may be unaccompanied by sorrow… at the time, but sorrow will always follow, sorrow for the past; but this change of mind is the great thing.” (Morgan) ii. “Sorrow alone accomplishes nothing. Peter was sorry he denied Christ, and he repented. Judas was sorry he betrayed Christ but, instead of repenting, he killed himself.” (Smith) iii. “Repentance” sounds like a harsh word to many but it is an essential aspect of the gospel and has been called “the first word of the gospel.” When John the Baptist preached, he said Repent, for the kingdom of heaven is at hand! (Matthew 3:2). When Jesus began to preach, He said Repent, for the kingdom of heaven is at hand (Matthew 4:17). When Peter preached on the day of Pentecost, he told his listeners to repent (Acts 2:38). iv. What was it that the Corinthian Christians had to repent of? Take your pick! It could have been any number of things, but no doubt it also included this: There were probably some “anti-Paul” people who criticized the absent apostle severely and unfairly, and the Corinthians did not defend their godly spiritual father before these detractors. e. You were made sorry in a godly manner: Paul made the Corinthian Christians feel bad for their sin, but he did it in a godly way. He used the truth, not lies or exaggeration. He was honest, not using hidden agendas and manipulation. He simply told the truth in love. Not every preacher or every person can say they do the same as Paul did and it isn’t right to try to make someone sorry in an ungodly manner. i. That you might suffer loss from us in nothing shows why it is important to only make others sorrow in a godly manner. You may succeed in making them feel bad (sorrow), but the relationship you have with that person will suffer loss. You can win the “battle” yet lose the “war.” Paul wanted to protect his relationship with the Corinthian Christians, so he would only make them sorry in a godly manner. f. Godly sorrow produces repentance unto salvation: Does this mean we are saved by our repentance? Not exactly. Repentance “is not the ground of our salvation; but it is a part of it and necessary condition of it. Those who repent are saved; the impenitent perish. Repentance is therefore unto salvation.” (Hodge) i. Repentance must never be thought of as something we must do before we can come back to God. Repentance describes the very act of coming to God. You can’t turn towards God without turning from the things He is against. “People seem to jump into faith very quickly nowadays. I do not disapprove of that happy leap; but still, I hope my old friend repentance is not dead. I am desperately in love with repentance; it seems to me to be the twin-sister to faith.” (Spurgeon) ii. Sorrow in itself doesn’t produce anything except bad feelings, but godly sorrow produces repentance. Since repentance is a change (in both thinking and action), we can tell if sorrow is really godly by seeing if it produces repentance. So godly sorrow cannot be measured by feelings or tears, only by what it produces. iii. “How sorry do you think you have to be? What is the purpose of your sorrow for sin? It is to bring you to trust in the atoning work of our Lord Jesus Christ. It is not your sorrow that cleanses you from sin, but His blood. It is the goodness of God that leads a man to repentance. Has your sorrow for sin led you at one time or another fling all the burden of it at the feet of a crucified, risen Saviour? If it hasn’t, anything short of that is what Paul here calls sorrow that leads to death.” (Redpath) iv. Real repentance acts. “If thou repent with a contradiction (saith Tertullian) God will pardon thee with a contradiction. Thou repentest, and yet continuest in thy sin. God will pardon thee, and yet send thee to hell. There is pardon with a contradiction.” (John Trapp wrote these hard and striking words) g. Not to be regretted: This is because godly sorrow does such a great work. It doesn’t feel good, but it does a good work. The sorrow of the world is different, because it produces death. i. When sorrow is received or borne in a worldly way, it has the deadly effect of producing resentment or bitterness. We can regret that kind of sorrow. Godly sorrow produces repentance unto salvation that is not to be regretted. “A repentance as a man shall never have cause to repent of. Job cursed the day of his birth; but no man was ever heard to curse the day of his new birth.” (Trapp) ii. “In repentance there is a bitter sweetness, or a sweet bitterness – which shall I call it? – of which, the more you have, the better it is for you. I can truly say that I hardly know a diviner joy than to lay my head in my Heavenly Father’s bosom and to say, ‘Father, I have sinned, but thou hast forgiven me; and, oh, I do love thee!’” (Spurgeon) h. What diligence it produced in you, what clearing of yourselves, what indignation, what fear, what vehement desire, what zeal, what vindication! All of these things showed that the sorrow of the Corinthian Christians worked real repentance. i. What diligence: Godly sorrow produces, and repentance shows diligence. Repentance means to turn around, and it takes diligence to stay turned around. If one gives up easily, they can never walk in repentance, though they may perform acts of repentance. ii. What clearing of yourselves: Godly sorrow produces, and repentance shows a clearing. It is a clearing of guilt and shame, from knowing that we brought our sin to God and we now walk in the right way. iii. What indignation: Godly sorrow produces, and repentance shows indignation. We are indignant at our selves for our foolishness in sin. This is the kind of attitude that makes repentance last. “I am glad that the Bible allows me to get mad, mad with the devil! To think that he had the audacity to pull me down and make me do that! What indignation, what fury at sin and all the agencies of Satan!” (Redpath) iv. What fear: Godly sorrow produces, and repentance shows a fear that we would ever fall into the same sin again. Paul isn’t writing about a fear of God here as much as a fear of sin, and fear of our own weakness toward sin. v. What vehement desire: Godly sorrow produces, and repentance shows vehement desire. This is a heart that really desires purity and godliness and does not want to sin any more. This vehement desire is expressed through heartfelt prayer and total dependence on God. vi. What zeal: Godly sorrow produces, and repentance shows zeal. The ancient Greek word speaks of heat; we are hot towards God and His righteousness, and hot against sin and impurity. Instead of laziness, we have zeal in our walk with the Lord. vii. What vindication: Godly sorrow produces, and repentance shows vindication. You are vindicated as a Christian, even though you have sinned. No one can doubt it because the measure of a Christian is not whether or not they sin, but whether or not they repent. viii. Proved yourself to be clear: When repentance is marked by the preceding characteristics, we are clear of guilt and sin. The stain of sin is gone! We can feel it, and others can see it. “Happy is that man who has had enough of the smart of sin to make it sour and bitter to him all the rest of his days; so that now, with changed heart, and renewed spirit, he perseveres in the ways of God, never thinking of going back, but resolved ‘through floods or flames’ to force his way to heaven, to be, by divine grace, master over every sin that assails him.” (Spurgeon) i. In all things you proved yourselves to be clear: Their actions of repentance proved them to be clear. It wasn’t words or feelings that proved them to be clear, but actions. i. “Godly sorrow that leads to repentance, therefore, is a sorrow that leads to a change of purpose, of intention, and of action. It is not the sorrow of idle tears; it is not crying by your bedside because once again you have failed; nor is it vain regret, wishing things had never happened, wishing you could live the moments again. No, it is not that. It is a change of purpose and intentions, a change of direction and action.” (Redpath) j. In this matter: Paul is using godly discretion by not bringing up the whole affair again from the beginning. There was someone who had done wrong (him who had done the wrong) and there was someone who had been wronged (him who suffered wrong). But there was no need to go through the whole mess again. k. I did not do it for the sake: Paul’s purpose in writing the “sorrowful letter” was not to take sides in a dispute among the Corinthian Christians. His purpose was to demonstrate his concern (that our care for you in the sight of God might appear to you). i. Paul’s concern for the Corinthian Christians was evident but amazing. “From all appearance there was never a Church less worthy of an apostle’s affections than this Church was at this time; and yet no one ever more beloved.” (Clarke) 4. (13-16) How Titus regarded the Corinthian Christians after his visit. Therefore we have been comforted in your comfort. And we rejoiced exceedingly more for the joy of Titus, because his spirit has been refreshed by you all. For if in anything I have boasted to him about you, I am not ashamed. But as we spoke all things to you in truth, even so our boasting to Titus was found true. And his affections are greater for you as he remembers the obedience of you all, how with fear and trembling you received him. Therefore I rejoice that I have confidence in you in everything. a. His spirit has been refreshed by you all: The experience of Titus in Corinth and his report from there were sure evidence that the Corinthian Christians had a change of mind. b. If in anything I have boasted to him about you: Paul had “hopefully” boasted to Titus that the Corinthian Christians would respond well to the severe letter. Probably Titus was not so sure! But Paul’s boasting to Titus was found true. c. His affections are great for you: Paul assures the Corinthian Christians that Titus loves them more than ever now. Probably Titus saw a lot of ugliness among the Corinthian Christians, and from this he may have had a “chip on his shoulder” against them. So Paul wants them to know that after he saw and reported their repentance, Titus loved them more than ever. d. I rejoice that I have confidence in you in everything: Is Paul being sarcastic here? Probably not. He is probably simply trying to encourage the Corinthians, showing them that he is convinced their repentance was genuine. i. “Thus by praising them, he further winneth upon them, whom before he had more sharply handled. Sour and sweet make the best sauce.” (Trapp) ii. At the end of this chapter, Paul praises the Corinthian Christians and they seem to be in a place of victory. But in the “sorrowful letter” (mentioned in 2 Corinthians 2:1) there was no praise. What was the difference? Their real repentance, reported by Titus and commented on by Paul in this chapter. iii. All through this chapter we see how concerned Paul was about his relationship with the Corinthian Christians. This shows that people were just as important to Paul as ministry. He didn’t want to do “ministry” at the expense of his relationships with people. Tweet Pin 1 Share 1Shares Select a Bible Book 2 Corinthians Select a Chapter 7 « Previous Next » Bibliography

Encouragement to Give Generously 2Co 8:1  Now, brethren, we wish to make known to you the grace of God which has been given in the churches of Macedonia,  2Co 8:2  that in a great ordeal of affliction their abundance of joy and their deep poverty overflowed in the wealth of their liberality.  2Co 8:3  For I testify that according to their ability, and beyond their ability, they gave of their own accord,  2Co 8:4  begging us with much urging for the favor of participation in the support of the saints,  2Co 8:5  and this, not as we had expected, but they first gave themselves to the Lord and to us by the will of God.  2Co 8:6  So we urged Titus that as he had previously made a beginning, so he would also complete in you this gracious work as well.  2Co 8:7  But just as you abound in everything, in faith and utterance and knowledge and in all earnestness and in the love we inspired in you, see that you abound in this gracious work also.  2Co 8:8  I am not speaking this as a command, but as proving through the earnestness of others the sincerity of your love also.  2Co 8:9  For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sake He became poor, so that you through His poverty might become rich.  2Co 8:10  I give my opinion in this matter, for this is to your advantage, who were the first to begin a year ago not only to do this, but also to desire to do it.  2Co 8:11  But now finish doing it also, so that just as there was the readiness to desire it, so there may be also the completion of it by your ability.  2Co 8:12  For if the readiness is present, it is acceptable according to what a person has, not according to what he does not have.  2Co 8:13  For this is not for the ease of others and for your affliction, but by way of equality—  2Co 8:14  at this present time your abundance being a supply for their need, so that their abundance also may become a supply for your need, that there may be equality;  2Co 8:15  as it is written, "HE WHO gathered MUCH DID NOT HAVE TOO MUCH, AND HE WHO gathered LITTLE HAD NO LACK."  Commendation of Titus 2Co 8:16  But thanks be to God who puts the same earnestness on your behalf in the heart of Titus.  2Co 8:17  For he not only accepted our appeal, but being himself very earnest, he has gone to you of his own accord.  2Co 8:18  We have sent along with him the brother whose fame in the things of the gospel has spread through all the churches;  2Co 8:19  and not only this, but he has also been appointed by the churches to travel with us in this gracious work, which is being administered by us for the glory of the Lord Himself, and to show our readiness,  2Co 8:20  taking precaution so that no one will discredit us in our administration of this generous gift;  2Co 8:21  for we have regard for what is honorable, not only in the sight of the Lord, but also in the sight of men.  2Co 8:22  We have sent with them our brother, whom we have often tested and found diligent in many things, but now even more diligent because of his great confidence in you.  2Co 8:23  As for Titus, he is my partner and fellow worker among you; as for our brethren, they are messengers of the churches, a glory to Christ.  2Co 8:24  Therefore openly before the churches, show them the proof of your love and of our reason for boasting about youChapter 8 1-8. Example of Others an Inducement to Giving—When a people have an earnest longing to help where help is needed in advancing the cause of God in any line, the Lord will impart to these consecrated, unselfish ones a heart to give gladly, as if it was a privilege. God moved on these Macedonians in their deep poverty to bestow liberally that their example might be recorded, thus leading others to exercise the same beneficence. Encouraged by this movement, which showed the special working of the Holy Spirit on the hearts of the believers, Paul requested Titus to visit the Corinthian church and finish the collection which they had proposed and had already begun. He was anxious that they should perform that which they had promised through the grace of God working upon their hearts. Lest they should be outstripped in liberality by the comparatively poor Macedonian churches, Paul not only writes to them, but sends Titus to attend to the collection. The apostle greatly desired to see in the believers symmetry of Christian character. He desired them to give evidence of their love and prove the sincerity of their faith. As disciples in full belief of the truth, he longed to see in them a lively sense of their obligation and accountability to God for the gospel. He desired that it should work in them as the power of God, and that they should bear testimony to its work by yielding fruit to the honor of God. As Christians under the control of God they were with all diligence to discharge every duty.... Paul laid no command upon the Corinthian brethren. But he set before them the necessity of the church at Jerusalem, and showed what others had given who had fewer advantages and less ability than had the Corinthians. He presented the example of others, to induce them to give (Manuscript 12, 1900). 6. Ministers to Teach Liberality—There is a lesson also in this chapter to those who are working in the cause of God. Paul says, “We desired Titus, that as he had begun, so he would also finish in you the same grace also”—that is, make you to abound in the grace of liberality. A responsibility rests upon the ministers of Christ to educate the churches to be liberal. Even the poor are to have a part in presenting their offerings to God. They are to be sharers of the grace of Christ in denying self to help those whose need is more pressing than their own. Why should the poor saints be denied the blessing of giving to aid those who are still poorer than themselves (MS 28, 1894)? 9. Christ's Poverty a Part of His Great Sacrifice—The apostle called upon them to consider the example of Christ. The Commander of heaven gave Himself to a life of humiliation and poverty that He might stand side by side with the fallen race, to restore the moral image of God in man. The Lord Jesus was willing to become poor, that through His humiliation and His death on the cross He might pay the ransom for us. Whether rich or poor, we must never forget that the poverty of Christ was a part of His legacy in humanity. It was not alone His betrayal in the garden or His agony upon the cross that constituted the atonement. The humiliation of which His poverty formed a part was included in His great sacrifice. The whole series of sorrows which compassed humanity Christ bore upon His divine soul (Manuscript 12, 1900). (Matthew 11:28; Philippians 2:5-8.) Why Christ Came as a Poor Man—When the plan of redemption was laid, it was decided that Christ should not appear in accordance with His divine character; for then He could not associate with the distressed and the suffering. He must come as a poor man. He could have appeared in accordance with His exalted station in the heavenly courts; but no, He must reach to the very lowest depths of human suffering and poverty, that His voice might be heard by the burdened and disappointed, that to the weary, sinsick soul He might reveal Himself as the Restorer, the desire of all nations, the Rest-giver. And to those who are longing for rest and peace today just as truly as to those who listened to His words in Judea, He is saying, “Come unto me, all ye that labour and are heavy laden, and I will give you rest” (Manuscript 14, 1897). Christ's Poverty Paul's Mighty Argument—Here was the apostle's mighty argument. It is not the commandment of Paul, but of the Lord Jesus Christ. The Son of God had left His heavenly home, with its riches and honor and glory, and clothed His divinity with humanity—not to live in the palaces of kings, without care or labor, and to be supplied with all the conveniences which human nature naturally craves. In the councils of heaven He had chosen to stand in the ranks of the poor and oppressed, to take His part with the humble workers, and learn the trade of His earthly parent, which was that of a carpenter, a builder. He came to the world to be a reconstructor of character, and He brought into all His work of building the perfection which He desired to bring into the characters He was transforming by His divine power. Paul presents his pattern, his ideal. Christ had given Himself to a life of poverty that they might become rich in heavenly treasure. He would refresh their memories in regard to the sacrifice made in their behalf. Christ was commander in the heavenly courts, yet He took the lowest place in this world. He was rich, yet for our sakes, He became poor. It was not spiritual riches that He left behind; He was always abounding in the gifts of the Spirit. But He was of poor parentage. The world never saw its Lord wealthy (Manuscript 98, 1899). Rich in Attainments—Christ, the Majesty of heaven, became poor, that we through His poverty might be made rich. Not rich merely in endowments, but rich in attainments. These are the riches that Christ earnestly longs that His followers shall possess. As the true seeker after the truth reads the Word, and opens his mind to receive the Word, he longs after truth with his whole heart. The love, the pity, the tenderness, the courtesy, the Christian politeness, which will be the elements in the heavenly mansions that Christ has gone to prepare for those that love Him, take possession of his soul. His purpose is steadfast. He is determined to stand on the side of righteousness. Truth has found its way into the heart, and is planted there by the Holy Spirit, who is the truth. When truth takes hold of the heart, the man gives sure evidence of this by becoming a steward of the grace of Christ (Manuscript 7, 1898). 12. See EGW on Acts 16:14. 16-18, 23. Titus Journeys to Corinth—Paul's testimony was accepted as of great weight, because of the many revelations he had received. He knew better than did many others of the necessities of various places. But Paul was unwilling to take personal charge of the raising of this contribution. He had been largely instrumental in causing it to be raised, but, lest any should find occasion to speak evil, Titus and his companions ... made the journey to Corinth; for there was no safe way of transporting money at that time (Manuscript 101, 1906). 16-22. Paul Commends Titus to the Corinthians—Titus has been so successful in raising gifts among the churches in Macedonia that Paul desired him to visit Corinth and continue in the same work. Another brother, “whose praise is in the gospel throughout all the churches,” and still another “whom we have oftentimes proved diligent in many things,” were sent to accompany Titus. Paul wrote a letter to the Corinthians commending to them these brethren who had so willingly undertaken such a difficult task. In this letter he reminded them of an effort that had been put forth a year previous to raise a contribution at Corinth (Manuscript 101, 1906). 21. See EGW on Romans 12:17.. 

The Collection for Christians in Jerusalem 2Co 9:1  For it is superfluous for me to write to you about this ministry to the saints;  2Co 9:2  for I know your readiness, of which I boast about you to the Macedonians, namely, that Achaia has been prepared since last year, and your zeal has stirred up most of them.  2Co 9:3  But I have sent the brethren, in order that our boasting about you may not be made empty in this case, so that, as I was saying, you may be prepared;  2Co 9:4  otherwise if any Macedonians come with me and find you unprepared, we—not to speak of you—will be put to shame by this confidence.  2Co 9:5  So I thought it necessary to urge the brethren that they would go on ahead to you and arrange beforehand your previously promised bountiful gift, so that the same would be ready as a bountiful gift and not affected by covetousness.  The Cheerful Giver 2Co 9:6  Now this I say, he who sows sparingly will also reap sparingly, and he who sows bountifully will also reap bountifully.  2Co 9:7  Each one must do just as he has purposed in his heart, not grudgingly or under compulsion, for God loves a cheerful giver.  2Co 9:8  And God is able to make all grace abound to you, so that always having all sufficiency in everything, you may have an abundance for every good deed;  2Co 9:9  as it is written, "HE SCATTERED ABROAD, HE GAVE TO THE POOR, HIS RIGHTEOUSNESS ENDURES FOREVER."  2Co 9:10  Now He who supplies seed to the sower and bread for food will supply and multiply your seed for sowing and increase the harvest of your righteousness;  2Co 9:11  you will be enriched in everything for all liberality, which through us is producing thanksgiving to God.  2Co 9:12  For the ministry of this service is not only fully supplying the needs of the saints, but is also overflowing through many thanksgivings to God.  2Co 9:13  Because of the proof given by this ministry, they will glorify God for your obedience to your confession of the gospel of Christ and for the liberality of your contribution to them and to all,  2Co 9:14  while they also, by prayer on your behalf, yearn for you because of the surpassing grace of God in you.  2Co 9:15  Thanks be to God for His indescribable gift! Chapters 8, 9 Let not selfish motives lead you to withhold the funds that are needed in unworked fields. When we are tempted to withhold that which is needed in foreign fields, let us study the eighth and ninth chapters of Second Corinthians, and learn to emulate the liberal spirit which made the Macedonians willing to give “beyond their power” to the cause that called for their assistance (Manuscript 11, 1908).Chapter 9 2. A Thousand Torches Kindled—Those who occupy positions of influence and responsibility in the church should be foremost in the work of God. If they move reluctantly, others will not move at all. But their zeal will provoke very many. When their light burns brightly, a thousand torches will be kindled at the flame (The Southern Watchman, April 5, 1904). 6 (1 Timothy 6:19; Hebrews 11:26). How Bright the Crown?—The reward, the glories of heaven, bestowed upon the overcomers, will be proportionate to the degree in which they have represented the character of Christ to the world. “He which soweth sparingly shall reap also sparingly.” Thank God that it is our privilege to sow on earth the seed that will be harvested in eternity. The crown of life will be bright or dim, will glitter with many stars, or be lighted by few gems, in accordance with our own course of action. Day by day we may be laying up a good foundation against the time to come. By self-denial, by the exercise of the missionary spirit, by crowding all the good works possible into our life, by seeking so to represent Christ in character that we shall win many souls to the truth, we shall have respect unto the recompense of reward. It rests with us to walk in the light, to make the most of every opportunity and privilege, to grow in grace and in the knowledge of our Lord Jesus Christ, and so we shall work the works of Christ, and ensure for ourselves treasure in the heavens (The Review and Herald, January 29, 1895). 7. Giving Grudgingly Mocks God—It were better not to give at all than to give grudgingly; for if we impart of our means when we have not the spirit to give freely, we mock God. Let us bear in mind that we are dealing with One upon whom we depend for every blessing, One who reads every thought of the heart, every purpose of the mind (The Review and Herald, May 15, 1900).

Paul Defends His Ministry 2Co 10:1  Now I, Paul, myself urge you by the meekness and gentleness of Christ—I who am meek when face to face with you, but bold toward you when absent!  2Co 10:2  I ask that when I am present I need not be bold with the confidence with which I propose to be courageous against some, who regard us as if we walked according to the flesh.  2Co 10:3  For though we walk in the flesh, we do not war according to the flesh,  2Co 10:4  for the weapons of our warfare are not of the flesh, but divinely powerful for the destruction of fortresses.  2Co 10:5  We are destroying speculations and every lofty thing raised up against the knowledge of God, and we are taking every thought captive to the obedience of Christ,  2Co 10:6  and we are ready to punish all disobedience, whenever your obedience is complete.  2Co 10:7  You are looking at things as they are outwardly. If anyone is confident in himself that he is Christ's, let him consider this again within himself, that just as he is Christ's, so also are we.  2Co 10:8  For even if I boast somewhat further about our authority, which the Lord gave for building you up and not for destroying you, I will not be put to shame,  2Co 10:9  for I do not wish to seem as if I would terrify you by my letters.  2Co 10:10  For they say, "His letters are weighty and strong, but his personal presence is unimpressive and his speech contemptible."  2Co 10:11  Let such a person consider this, that what we are in word by letters when absent, such persons we are also in deed when present.  2Co 10:12  For we are not bold to class or compare ourselves with some of those who commend themselves; but when they measure themselves by themselves and compare themselves with themselves, they are without understanding.  2Co 10:13  But we will not boast beyond our measure, but within the measure of the sphere which God apportioned to us as a measure, to reach even as far as you.  2Co 10:14  For we are not overextending ourselves, as if we did not reach to you, for we were the first to come even as far as you in the gospel of Christ;  2Co 10:15  not boasting beyond our measure, that is, in other men's labors, but with the hope that as your faith grows, we will be, within our sphere, enlarged even more by you,  2Co 10:16  so as to preach the gospel even to the regions beyond you, and not to boast in what has been accomplished in the sphere of another.  2Co 10:17  But HE WHO BOASTS IS TO BOAST IN THE LORD.  2Co 10:18  For it is not he who commends himself that is approved, but he whom the Lord commends. Chapter 10 1, 7, 8. See EGW on Acts 18:1-3. 4. See EGW on 1 Corinthians 3:9. 5 (Colossians 3:10). Every Faculty to Reflect the Divine Mind—It was a wonderful thing for God to create man, to make mind. The glory of God is to be revealed in the creation of man in God's image and in his redemption. One soul is of more value than a world. God created man that every faculty might be the faculty of the divine mind. The Lord Jesus Christ is the author of our being, and He is also the author of our redemption, and everyone who will enter the kingdom of God will develop a character that is the counterpart of the character of God. None can dwell with God in the holy heaven but those who bear His likeness. Those who are to be redeemed are to be overcomers; they are to be elevated, pure, one with Christ (Letter 55, 1895). God the Author of Every Noble Thought—Will men and women consider how God regards the creatures He has made? He formed man's mind. We do not think one noble thought that does not come from Him. He knows all the mysterious workings of the human mind, for did He not make it? God sees that sin has debased and degraded man, but He looks upon him with pity and compassion; for He sees that Satan has him in his power (Manuscript 56, 1899). The Power of Intellect—Intellect ennobled, purified, heaven directed, is the universal power to build up the kingdom of God. Intellect perverted, has exactly the opposite influence; it is a corrupting of the human power given in trust to be multiplied in earnest labor for good. It deceives and destroys. God has given sufficient endowments to make men capable and wise to carry forward, and strongly and graciously to represent, the Lord's wonderful works to all those who love Him and obey His commandments (Manuscript 63, 1900). Yielded to Whom?—Satan cannot touch the mind or intellect unless we yield it to him (Manuscript 17, 1893). The devil will use your mind if you give it to him (Manuscript 2, 1893).

The Ministry of Apostles 1Co 4:1  Let a man regard us in this manner, as servants of Christ and stewards of the mysteries of God.  1Co 4:2  In this case, moreover, it is required of stewards that one be found trustworthy.  1Co 4:3  But to me it is a very small thing that I may be examined by you, or by any human court; in fact, I do not even examine myself.  1Co 4:4  For I am conscious of nothing against myself, yet I am not by this acquitted; but the one who examines me is the Lord.  1Co 4:5  Therefore do not go on passing judgment before the time, but wait until the Lord comes who will both bring to light the things hidden in the darkness and disclose the motives of men's hearts; and then each man's praise will come to him from God.  1Co 4:6  Now these things, brethren, I have figuratively applied to myself and Apollos for your sakes, so that in us you may learn not to exceed what is written, so that no one of you will become arrogant in behalf of one against the other.  1Co 4:7  For who regards you as superior? What do you have that you did not receive? And if you did receive it, why do you boast as if you had not received it?  1Co 4:8  You are already filled, you have already become rich, you have become kings without us; and indeed, I wish that you had become kings so that we also might reign with you.  1Co 4:9  For, I think, God has exhibited us apostles last of all, as men condemned to death; because we have become a spectacle to the world, both to angels and to men.  1Co 4:10  We are fools for Christ's sake, but you are prudent in Christ; we are weak, but you are strong; you are distinguished, but we are without honor.  1Co 4:11  To this present hour we are both hungry and thirsty, and are poorly clothed, and are roughly treated, and are homeless;  1Co 4:12  and we toil, working with our own hands; when we are reviled, we bless; when we are persecuted, we endure;  1Co 4:13  when we are slandered, we try to conciliate; we have become as the scum of the world, the dregs of all things, even until now.  1Co 4:14  I do not write these things to shame you, but to admonish you as my beloved children.  1Co 4:15  For if you were to have countless tutors in Christ, yet you would not have many fathers, for in Christ Jesus I became your father through the gospel.  1Co 4:16  Therefore I exhort you, be imitators of me.  1Co 4:17  For this reason I have sent to you Timothy, who is my beloved and faithful child in the Lord, and he will remind you of my ways which are in Christ, just as I teach everywhere in every church.  1Co 4:18  Now some have become arrogant, as though I were not coming to you.  1Co 4:19  But I will come to you soon, if the Lord wills, and I shall find out, not the words of those who are arrogant but their power.  1Co 4:20  For the kingdom of God does not consist in words but in power.  1Co 4:21  What do you desire? Shall I come to you with a rod, or with love and a spirit of gentleness?  Chapter 4 9 (see EGW on ch. 2:4; Romans 12:2). Every Victory a Gem in the Crown of Life—The Christian is a spectacle to the world, to angels, and to men. Singular?—Yes; he has a most singular, peculiar character, because his life is worked out after the divine similitude. The inhabitants of unfallen worlds and of the heavenly universe are watching with an intense interest the conflict between good and evil. They rejoice as Satan's subtleties, one after another, are discerned and met with “It is written,” as Christ met them in His conflict with the wily foe. Every victory gained is a gem in the crown of life. In the day of victory all the universe of heaven triumphs. The harps of the angels send forth the most precious music, accompanying the melody of the voice (Letter 5, 1900).

Sexual Immorality Defiles the Church 1Co 5:1  It is actually reported that there is immorality among you, and immorality of such a kind as does not exist even among the Gentiles, that someone has his father's wife.  1Co 5:2  You have become arrogant and have not mourned instead, so that the one who had done this deed would be removed from your midst.  1Co 5:3  For I, on my part, though absent in body but present in spirit, have already judged him who has so committed this, as though I were present.  1Co 5:4  In the name of our Lord Jesus, when you are assembled, and I with you in spirit, with the power of our Lord Jesus,  1Co 5:5  I have decided to deliver such a one to Satan for the destruction of his flesh, so that his spirit may be saved in the day of the Lord Jesus.  1Co 5:6  Your boasting is not good. Do you not know that a little leaven leavens the whole lump of dough?  1Co 5:7  Clean out the old leaven so that you may be a new lump, just as you are in fact unleavened. For Christ our Passover also has been sacrificed.  1Co 5:8  Therefore let us celebrate the feast, not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.  1Co 5:9  I wrote you in my letter not to associate with immoral people;  1Co 5:10  I did not at all mean with the immoral people of this world, or with the covetous and swindlers, or with idolaters, for then you would have to go out of the world.  1Co 5:11  But actually, I wrote to you not to associate with any so-called brother if he is an immoral person, or covetous, or an idolater, or a reviler, or a drunkard, or a swindler—not even to eat with such a one.  1Co 5:12  For what have I to do with judging outsiders? Do you not judge those who are within the church?  1Co 5:13  But those who are outside, God judges. REMOVE THE WICKED MAN FROM AMONG YOURSELVES. 8. Church Discipline: Taking Sin Seriously (1 Cor. 5:1-13) Introduction When a friend’s car began to behave in a strange manner, I volunteered to bring it home to take a look at it. I took my daughter, Jenny, and a friend by this fellow’s house and exchanged cars with him, which meant I had to drive his car past the girls’ school on the way home. Just as we approached the school, the car began to behave very badly, missing and backfiring noisily so that we sounded like a very troubled version of Chitty-Chitty-Bang-Bang! As we passed by the school, I looked back in the mirror just in time to see my daughter and her friend, without any signal, dive down into the seat. They did not want anyone to see them in that old, sickly car. The car was no status symbol—I would have ducked myself, but someone had to drive. If likened to an automobile, the church at Corinth is a wreck. The engine barely runs (on just a few cylinders), the transmission slips, and the wheels are about to fall off. The irony is that the Corinthians drive about in this car with heads held high. They are proud of their car (church), and they let everyone know it. In the first four chapters of 1 Corinthians, Paul introduces a shameful problem in the church. The Corinthians proudly attach themselves to certain leaders, whose teaching seems to disclose a “wisdom” not known or taught by other teachers, and certainly not by Paul or his fellow-apostles. These cliques and factions are undermining the unity of the church and are a denial of the gospel of Jesus Christ. In chapters 5 and 6, Paul calls attention to two other problems plaguing the church: immorality and lawsuits.

Lawsuits Against Believers 1Co 6:1  Does any one of you, when he has a case against his neighbor, dare to go to law before the unrighteous and not before the saints?  1Co 6:2  Or do you not know that the saints will judge the world? If the world is judged by you, are you not competent to constitute the smallest law courts?  1Co 6:3  Do you not know that we will judge angels? How much more matters of this life?  1Co 6:4  So if you have law courts dealing with matters of this life, do you appoint them as judges who are of no account in the church?  1Co 6:5  I say this to your shame. Is it so, that there is not among you one wise man who will be able to decide between his brethren,  1Co 6:6  but brother goes to law with brother, and that before unbelievers?  1Co 6:7  Actually, then, it is already a defeat for you, that you have lawsuits with one another. Why not rather be wronged? Why not rather be defrauded?  1Co 6:8  On the contrary, you yourselves wrong and defraud. You do this even to your brethren.  1Co 6:9  Or do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived; neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor homosexuals,  1Co 6:10  nor thieves, nor the covetous, nor drunkards, nor revilers, nor swindlers, will inherit the kingdom of God.  1Co 6:11  Such were some of you; but you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus Christ and in the Spirit of our God.  Flee Sexual Immorality 1Co 6:12  All things are lawful for me, but not all things are profitable. All things are lawful for me, but I will not be mastered by anything.  1Co 6:13  Food is for the stomach and the stomach is for food, but God will do away with both of them. Yet the body is not for immorality, but for the Lord, and the Lord is for the body.  1Co 6:14  Now God has not only raised the Lord, but will also raise us up through His power.  1Co 6:15  Do you not know that your bodies are members of Christ? Shall I then take away the members of Christ and make them members of a prostitute? May it never be!  1Co 6:16  Or do you not know that the one who joins himself to a prostitute is one body with her? For He says, "THE TWO SHALL BECOME ONE FLESH."  1Co 6:17  But the one who joins himself to the Lord is one spirit with Him.  1Co 6:18  Flee immorality. Every other sin that a man commits is outside the body, but the immoral man sins against his own body.  1Co 6:19  Or do you not know that your body is a temple of the Holy Spirit who is in you, whom you have from God, and that you are not your own?  1Co 6:20  For you have been bought with a price: therefore glorify God in your body. Chapter 6 19, 20. God Claims the Heart's Throne—God has bought us, and He claims a throne in each heart. Our minds and bodies must be subordinated to Him, and the natural habits and appetites must be made subservient to the higher wants of the soul. But we can place no dependence upon ourselves in this work. We cannot with safety follow our own guidance. The Holy Spirit must renew and sanctify us. In God's service there must be no halfway work. (Special Testimonies, Series A, 7:39). 20. See EGW on Exodus 16:3; 2 Peter 1:10.

Principles for Marriage 1Co 7:1  Now concerning the things about which you wrote, it is good for a man not to touch a woman.  1Co 7:2  But because of immoralities, each man is to have his own wife, and each woman is to have her own husband.  1Co 7:3  The husband must fulfill his duty to his wife, and likewise also the wife to her husband.  1Co 7:4  The wife does not have authority over her own body, but the husband does; and likewise also the husband does not have authority over his own body, but the wife does.  1Co 7:5  Stop depriving one another, except by agreement for a time, so that you may devote yourselves to prayer, and come together again so that Satan will not tempt you because of your lack of self-control.  1Co 7:6  But this I say by way of concession, not of command.  1Co 7:7  Yet I wish that all men were even as I myself am. However, each man has his own gift from God, one in this manner, and another in that.  1Co 7:8  But I say to the unmarried and to widows that it is good for them if they remain even as I.  1Co 7:9  But if they do not have self-control, let them marry; for it is better to marry than to burn with passion.  1Co 7:10  But to the married I give instructions, not I, but the Lord, that the wife should not leave her husband  1Co 7:11  (but if she does leave, she must remain unmarried, or else be reconciled to her husband), and that the husband should not divorce his wife.  1Co 7:12  But to the rest I say, not the Lord, that if any brother has a wife who is an unbeliever, and she consents to live with him, he must not divorce her.  1Co 7:13  And a woman who has an unbelieving husband, and he consents to live with her, she must not send her husband away.  1Co 7:14  For the unbelieving husband is sanctified through his wife, and the unbelieving wife is sanctified through her believing husband; for otherwise your children are unclean, but now they are holy.  1Co 7:15  Yet if the unbelieving one leaves, let him leave; the brother or the sister is not under bondage in such cases, but God has called us to peace.  1Co 7:16  For how do you know, O wife, whether you will save your husband? Or how do you know, O husband, whether you will save your wife?  Live as You Are Called 1Co 7:17  Only, as the Lord has assigned to each one, as God has called each, in this manner let him walk. And so I direct in all the churches.  1Co 7:18  Was any man called when he was already circumcised? He is not to become uncircumcised. Has anyone been called in uncircumcision? He is not to be circumcised.  1Co 7:19  Circumcision is nothing, and uncircumcision is nothing, but what matters is the keeping of the commandments of God.  1Co 7:20  Each man must remain in that condition in which he was called.  1Co 7:21  Were you called while a slave? Do not worry about it; but if you are able also to become free, rather do that.  1Co 7:22  For he who was called in the Lord while a slave, is the Lord's freedman; likewise he who was called while free, is Christ's slave.  1Co 7:23  You were bought with a price; do not become slaves of men.  1Co 7:24  Brethren, each one is to remain with God in that condition in which he was called.  The Unmarried and the Widowed 1Co 7:25  Now concerning virgins I have no command of the Lord, but I give an opinion as one who by the mercy of the Lord is trustworthy.  1Co 7:26  I think then that this is good in view of the present distress, that it is good for a man to remain as he is.  1Co 7:27  Are you bound to a wife? Do not seek to be released. Are you released from a wife? Do not seek a wife.  1Co 7:28  But if you marry, you have not sinned; and if a virgin marries, she has not sinned. Yet such will have trouble in this life, and I am trying to spare you.  1Co 7:29  But this I say, brethren, the time has been shortened, so that from now on those who have wives should be as though they had none;  1Co 7:30  and those who weep, as though they did not weep; and those who rejoice, as though they did not rejoice; and those who buy, as though they did not possess;  1Co 7:31  and those who use the world, as though they did not make full use of it; for the form of this world is passing away.  1Co 7:32  But I want you to be free from concern. One who is unmarried is concerned about the things of the Lord, how he may please the Lord;  1Co 7:33  but one who is married is concerned about the things of the world, how he may please his wife,  1Co 7:34  and his interests are divided. The woman who is unmarried, and the virgin, is concerned about the things of the Lord, that she may be holy both in body and spirit; but one who is married is concerned about the things of the world, how she may please her husband.  1Co 7:35  This I say for your own benefit; not to put a restraint upon you, but to promote what is appropriate and to secure undistracted devotion to the Lord.  1Co 7:36  But if any man thinks that he is acting unbecomingly toward his virgin daughter, if she is past her youth, and if it must be so, let him do what he wishes, he does not sin; let her marry.  1Co 7:37  But he who stands firm in his heart, being under no constraint, but has authority over his own will, and has decided this in his own heart, to keep his own virgin daughter, he will do well.  1Co 7:38  So then both he who gives his own virgin daughter in marriage does well, and he who does not give her in marriage will do better.  1Co 7:39  A wife is bound as long as her husband lives; but if her husband is dead, she is free to be married to whom she wishes, only in the Lord.  1Co 7:40  But in my opinion she is happier if she remains as she is; and I think that I also have the Spirit of God.  Lesson 6 February 1- 7 Christian Sexuality Read For This Week's Study: 1 Cor. 7; Eph. 5:21-33. Memory Text: "For I would that all men were even as I myself. But every man hath his proper gift of God, one after this manner, and another after that" (1 Corinthians 7:7). Key Thought: How should Christians make decisions about marriage, remaining single, or coping with conditions thrust upon them? How can Christian values and principles inform these eternally significant choices? Important decisions such as those regarding our marital status require an openness to God and His Word to enlighten and empower us to do His will. Sabbath Afternoon January 31 IN OUR WORLD SEX IS OFTEN USED TO SELL A PRODUCT.. Christians are in need of straightforward words on the topic of human sexuality. We need the Holy Spirit to bring the power of God's Word to bear upon our lives, to enable us to choose purity, and to help us make choices based on the high calling of God's Word, not on the low sexual standards of the world. In our study of 1 Corinthians 7, we shall sometimes wish for a more specific understanding of the circumstances Paul addresses. There is much to learn, though, as we watch Paul weigh the consequences of certain decisions and as we hear him share principles of Christian freedom and sexuality with the believers in Corinth. Sunday February 1 SEX IN MARRIAGE (1 Cor. 7:1-7). Paul now answer questions the Corinthians have. What is the first issue he addresses? 1 Cor. 7:1- 7. Again deciding which words are Paul's and which we should attribute to the Corinthians is significant. Does it make a difference whether the passage reads "now concerning the matters about which you wrote: "it is well for a man not to touch a woman,'" (1 Cor. 7:14, NRSV) or "Now concerning the things of which you wrote to me: It is good for a man not to touch a woman" (NKJV)? The clause "It is well for a man not to touch a woman," should be regarded as a Corinthian slogan to which Paul responds. The Corinthians have submitted for Paul's approval a view of marriage that involved abstinence. This is important to understand, for Paul's views of Christian marriage do not match those of his questioners. True religion was never meant to be uses as a convenient weapon for sexual denial. Paul calls for moral and sexual purity, not prudery. Sex is a God-given blessing if used as He intended and directed. How does the sexual experience in marriage relate to one's spirituality? 1 Cor. 7:2-7. For Paul, the usual pattern for Christians would be to marry. He is realistic about human sex drives and worries that extended abstinence in marriage, when if motivated by spirituality, might lead to temptation. While he wishes all were single like himself, he acknowledges that God has arranged things differently (verse 7). In response to the Corinthian slogan "It is well for a man not to touch a woman" (verse 1, NRSV), Paul discusses only sex in marriage. His reason for this is clear -- marriage is the only legitimate context for sexual activity. And, if verses 36-38 address the case of the betrothed couple, Paul assumes that the pair do not engage in sexual activity until after marriage. "If you will only watch, continually watch unto prayer, if you will do everything as if you were in the immediate presence of God, you would be saved from yielding to temptation and may hope to be kept pure, spotless, and undefiled till the last." --The Adventist Home, p. 338. What great advantages are evident today that support the view that marriage is still the only legitimate context for sexual activity? Monday February 2 TO BE SINGLE IS GOOD (1 Cor. 7:8, 9, 25-40). What counsel does Paul provide to those in Corinth who are pondering the question "Should I marry?" 1 Cor. 7:8,9,25-40. Do you agree with his counsel? Why or why not? Paul addresses his counsel to "the unmarried and the widows" (verses 8,9, 39, 40); and to "virgins" (verses 25-38; the term may include people of both sexes; compare Rev. 14:4). A third situation is less clear as Paul's language discusses a man and his "virgin" (1 Cor. 7:36-38). Most modern translations understand this to mean a man and his fiancee, though it is possible Paul is discussing the case of a father and his betrothed daughter. In each situation, Paul's counsel is consistent. He believes it is better to remain single. This does not mean "better" in a moral sense. Both singleness and marriage are good and within God's desires for humankind (verses 26, 38). But "in view of the impending crises" (verse 26, NRSV). And the need for full dedication to "the affairs of the Lord" (verse 34), Paul believes singleness is the more appropriate choice if other factors allow it. On the other hand, "Even when all the problems associated with married life during a period of persecution and distress are taken into account (see verse 26), it is better to marry than to be inwardly consumed with the mentally, emotionally, and physically disturbing condition of unsatisfied desire." -- SDA Bible Commentary, vol. 6, p 708. What is Paul's evaluation of singleness? 1 Cor. 7:8, 25, 26, 32-35, 38, 40. First Corinthians 7 makes an important contribution to our church: To be single is good. Singleness is both desirable and in harmony with God's will. It is not a second-rate status. To be single is a viable choice for Christians. In fact, Paul describes it as a gift from God (1 Cor. 7:7; compare verse 37). And like his Lord before him, he himself is single and lays bold claim to the gift. While Paul ii writing primarily to those who are deciding whether they should marry, his positive evaluation of single life speaks to all singles today, regardless of whether they have chosen such a lifestyle. How can the church be more inclusive of its adult members who are not married? What can you do personally to make them enjoy a sense of belonging in the body of Christ? Tuesday February 3 SHOULD I REMAIN MARRIED ( 1 COR. 7:10-16, 39, 40). In 1 Corinthians 7, Paul deals with situations where "separation" seems to be a desirable choice to at least one partner in a marriage. Summarize Paul's counsel regarding these situations. Situation 1--Husbands and wives (verses 10,11) Situation 2--Believer married to unbeliever (verses 12-16) Notice that Paul bases his belief in the permanence of marriage on a command from "the Lord." (See Matt. 5:31, 32; 19:1-9; Mark 10:1-12). Some may have felt that their conversion somehow invalidated their marriage. But Paul argues that the "one body" principle holds and that the believing partner is not damaged by the union. As an unlawful union desecrates (1 Cor. 6:16), a lawful one consecrates. He points to the case of the unbaptized children of believing parents as an illustration of his point. Just as unbaptized children are "holy" so the unbelieving partner is drawn into the sphere of holiness. In his book Caring and Commitment, Lewis Smedes tells of "Ralph," who, following his divorce, was struck with remorse. He went to a therapist who soothed his regret with the thought that marriage is for one's own growth, and that when one has not experienced growth for some time, it is time to leave. Smedes counters, "We do not give ourself a good chance for growing personally if we keep hankering after our fantasy of the ideal woman. Or man. We grow when we keep renewing our commitment to the only spouse we've got. We grow when we stop dreaming of a perfect marriage, and adjust caringly to the one we have. Our best growth comes when we forget about our own growth, and focus on caring instead. "Here's a nice twist: instead of giving us a good reason for giving up a lifetime commitment, our need to grow is a prime reason for keeping it." --New York: HarperPaperbacks, 1992, p.95. What are some of the trivial reasons offered for granting legal separation in marriage? Compare with Matthew 5:31,32. Unfortunately, some couples enter into marriage on a trial basis depending on how things work out. How can this tentative attitude be the undoing of such unions? How is the "Unbelieving husband sanctified by the wife"? (7:14). Wednesday February 4 REMAIN AS YOU ARE (1 COR. 7:17-31). Why do you think Paul is so persistent in his counsel that converts should remain as they are? How would you apply his words today? 1 Cor. 7:17-24. Paul invites the Corinthians to examine their priorities carefully. The priority of the Christian is to obey God's will: "Obeying the commandments of God is everything" (7:19, NRSV). What does Paul mean when he asks for "those who have wives" to "be as though they had none"? 1 Cor. 7:29-31; (compare Heb. 11:13-16). "... There are many who are losing their souls in this age of the world by becoming absorbed in the thoughts of marriage and in the marriage relation itself.... "God has placed men in the world, and it is their privilege to eat, to drink, to trade, to marry, and to be given in marriage; but is is safe to do these things only in the fear of God. We should live in the world with reference to the eternal world." -Mind, Character and Personality,vol. 1, p.221; see Matt. 24:38. First Corinthians 7 helps to develop two sets of thought questions. The first is for those who are single and contemplating the possibility of marriage: Has God given me the gift of singleness which I can exercise for the good of His kingdom? (1 Cor. 7:7, 17, 37) Does my proposed marriage partner share my dedication to Jesus Christ? (Note Paul's counsel that remarriage should occur "only in the Lord," verse 39, NRSV.) Will my marriage detract from or enhance my preparation for Christ's return? (Verses 25-31) Thought questions for those who are married include: Am I practicing the degree of mutual respect that seems so important to Paul? (Verse 4). Am I deeply committed to my marriage? Do I allow Christ to help me retain loyalty to my mate even though he or she falls short of my ideal? (Verses 10-14; compare Mark 10:2-9). How can my spouse and I join in more "unhindered devotion" to the Lord? (Verses 29, 32-35). In view of 1 Corinthians 7, what questions would you add? Thursday February 5 SCRIPTURAL VIEWS OF MARRIAGE AND SEXUALITY (Gen. 1:27; Prov. 2:1,2, 16-19; 5:15-23; 6:20-35; Eph. 5:21-33). In 1 Corinthians 7, Paul responds to more of the Corinthians' questions. His answers are helpful in formulating an understanding of christian sexuality. But we should also allow other scriptural passages to shape that understanding. What views of marriage does Paul provide in Ephesians 5:21-33? How do they compare with those he expressed in 1 Corinthians7? What do the following verses teach in opposition to the following four lies people today often believe about marriage and sexuality? Lie 1 -- marriage is boring (Prov. 5:15-23). Lie 2 -- adultery shows you are clever and attractive (Prov. 6:20-35). Lie 3 -- adultery adds excitement to your life (Prov. 2:1,2, 16-19). Lie 4 -- Divorce is not as bad as people make it to be (Mal. 2:16). Commenting on Genesis 1:27, Richard foster writes: "our maleness and femaleness, is not just an accidental arrangement of the human species, not just a convenient way to keep the human race going. No, it is at the center of out true humanity. We exist as male and female in relationship. Our sexualness, our capacity to love and be loved, is intimately related to our creation in the image of God. What a high view of human sexuality?... "How much richer and fuller is the biblical perspective! ... To discuss a great book, to view a sunset together -- this is sexuality at it best, for male and female are in intimate relationship. To be sure, genital sex is a part of the total picture, but human sexuality is a far lager reality than merely coitus." -- The Challenge of the Disciplined Life: Christian Reflections on Money. Sex and Power (San Francisco: Harper & Row, 1985), p.92. Friday February 6 Further Study: Read Isaiah 62:5 and Revelation 19:7-9. After studying this week's lesson, why do you think God used the marriage relationship to symbolize His relationship with the church? Prayerfully consider one of the following segments: "From the Marriage Alter," The Adventist Home, pp. 97-128; "The Builders of the Home," The Ministry of Healing, pp. 356-362; "Love and Sexuality in the Human Experience, " Mind, Character, and Personality, vol. 1, pp. 218-239. "In your life union your affections are to be tributary to each other's happiness. Each is to minister to the happiness of the other. This is the will of God concerning you. But while you are to blend as one, neither of you is to lose his or her individuality in the other. God is the owner of you individuality. Of Him you are to ask: What is right? What is wrong? How may I best fulfill the purpose of my creation?" -- The Adventist Home, p. 103. DISCUSSION QUESTIONS: 1. Paul seems careful to qualify his counsel as though he's afraid some might make too much of it or misunderstand his tone as one of command instead of advice (1 Cor. 7:6, 10, 12, 25, 35, 40). How seriously should we take Paul's counsel on Christian sexuality? 2. Paul does not address many situations that are common today. He does not discuss the situation of a single person who senses she or he does not have the gift of singleness but for whom there is no obvious choice of a spouse. What words of counsel do you think Paul would have for this person or others in different settings? 3. React to the following quotation: "Marriage is often presented as having a sacramental quality, this is, an element of grace witnessing to the presence of God in our lives. If marriage is a sacrament testifying to the union of God with us and a metaphor of God's relationship with the church, singleness, too, is a sacrament. It testifies to the power and completeness of God's love." --Beverly Beem, "The Sacrament of Singleness," Signs of the Times, October 1990, p. 27. Summary: We are to make crucial decisions with regard to marriage or singleness in answer to God's call, in the power of the gifts He provides, and in view of Christ's return. The Faithful Chief J. H. Zachary As I stepped into the jungle clearing in the Philippines, I entered a primitive village called Dampaan. The entire village soon appeared to see the foreigner from America. The village chief, Tibulawan, welcomed me. During the visit, the chief made an appeal, "Please send us a teacher." Several weeks later, two student missionaries from Mountain View College in the Philippines arrived in Dampaan and started a school. The first-grade students ranged in age from 6 to 20, all learning to read and write together. In the evenings, the villagers gathered to listen to the student missionaries lead in Bible studies. Before that year was over Chief Tibulawan and 26 of his people were ready for baptism. Eventually the entire village followed their chief's example and were baptized as Seventh-day Adventists. The message of Christ's soon coming spread to other villages in the area. Then funds ran out, and the student evangelists no longer came to teach in Dampaan. Fifteen years passed . Then recently missionaries from Mountain View College visited Dampaan one Sabbath morning. No one knew they were coming. As they neared the village, they heard singing. To their joy they found the villagers worshiping God. Chief Tibulawan preached. Unable to read, he quoted Bible texts that he had memorized. Brother Tibulawan and his people had remained faithful during the long 15 years they were without outside spiritual leadership. Mountain View College has again sent student missionaries to reopen the school in Dampaan, and 100 students now study in grades one through three. During recent evangelistic meetings held throughout the Philippines, Brother Tibulawan brought more than 20 of his people down from the mountains to be baptized. After the service, Chief Tibulawan made this appeal. "More than 10 villages in the mountains still are waiting for a teacher to come and tell them about Jesus. Please help us." How will we answer his plea? Chief Tibulawan (left) kept his people faithful to God during 15 years without church leadership. J. H. Zachary is director of Evangelism for The Quiet Hour. PreviousNextContents Join the SSNET moderated email discussion group. You are also warmly invited to join a group discussion of this lesson Sabbath morning with your local Seventh-Day Adventist congregation. Last updated on January 25, 1998 Prepared for the Internet by the SSNET Web Team Copyright © 1998 General Conference of Seventh-day Adventist. All Rights Reserved.

Spiritual Gifts 1Co 12:1  Now concerning spiritual gifts, brethren, I do not want you to be unaware.  1Co 12:2  You know that when you were pagans, you were led astray to the mute idols, however you were led.  1Co 12:3  Therefore I make known to you that no one speaking by the Spirit of God says, "Jesus is accursed"; and no one can say, "Jesus is Lord," except by the Holy Spirit.  1Co 12:4  Now there are varieties of gifts, but the same Spirit.  1Co 12:5  And there are varieties of ministries, and the same Lord.  1Co 12:6  There are varieties of effects, but the same God who works all things in all persons.  1Co 12:7  But to each one is given the manifestation of the Spirit for the common good.  1Co 12:8  For to one is given the word of wisdom through the Spirit, and to another the word of knowledge according to the same Spirit;  1Co 12:9  to another faith by the same Spirit, and to another gifts of healing by the one Spirit,  1Co 12:10  and to another the effecting of miracles, and to another prophecy, and to another the distinguishing of spirits, to another various kinds of tongues, and to another the interpretation of tongues.  1Co 12:11  But one and the same Spirit works all these things, distributing to each one individually just as He wills.  One Body with Many Members 1Co 12:12  For even as the body is one and yet has many members, and all the members of the body, though they are many, are one body, so also is Christ.  1Co 12:13  For by one Spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or free, and we were all made to drink of one Spirit.  1Co 12:14  For the body is not one member, but many.  1Co 12:15  If the foot says, "Because I am not a hand, I am not a part of the body," it is not for this reason any the less a part of the body.  1Co 12:16  And if the ear says, "Because I am not an eye, I am not a part of the body," it is not for this reason any the less a part of the body.  1Co 12:17  If the whole body were an eye, where would the hearing be? If the whole were hearing, where would the sense of smell be?  1Co 12:18  But now God has placed the members, each one of them, in the body, just as He desired.  1Co 12:19  If they were all one member, where would the body be?  1Co 12:20  But now there are many members, but one body.  1Co 12:21  And the eye cannot say to the hand, "I have no need of you"; or again the head to the feet, "I have no need of you."  1Co 12:22  On the contrary, it is much truer that the members of the body which seem to be weaker are necessary;  1Co 12:23  and those members of the body which we deem less honorable, on these we bestow more abundant honor, and our less presentable members become much more presentable,  1Co 12:24  whereas our more presentable members have no need of it. But God has so composed the body, giving more abundant honor to that member which lacked,  1Co 12:25  so that there may be no division in the body, but that the members may have the same care for one another.  1Co 12:26  And if one member suffers, all the members suffer with it; if one member is honored, all the members rejoice with it.  1Co 12:27  Now you are Christ's body, and individually members of it.  1Co 12:28  And God has appointed in the church, first apostles, second prophets, third teachers, then miracles, then gifts of healings, helps, administrations, various kinds of tongues.  1Co 12:29  All are not apostles, are they? All are not prophets, are they? All are not teachers, are they? All are not workers of miracles, are they?  1Co 12:30  All do not have gifts of healings, do they? All do not speak with tongues, do they? All do not interpret, do they?  1Co 12:31  But earnestly desire the greater gifts. And I show you a still more excellent way. Chapter 12 4-6, 12 (Ephesians 4:4-13). Each Member to Work in His Appointed Place—[1 Corinthians 12:4-6, 12 quoted.] The vine has many branches, but though all the branches are different, they do not quarrel. In diversity there is unity. All the branches obtain their nourishment from one source. This is an illustration of the unity that is to exist among Christ's followers. In their different lines of work they all have but one Head. The same Spirit, in different ways, works through them. There is harmonious action, though the gifts differ. Study this chapter. You will see from it that the man who is truly united with Christ will never act as though he were a complete whole in himself.... The perfection of the church depends not on each member being fashioned exactly alike. God calls for each one to take his proper place, to stand in his lot to do his appointed work according to the ability which has been given him (Letter 19, 1901). Two Chapters to Be Memorized—The 12th and 13th chapters of 1st Corinthians should be committed to memory, written in the mind and heart. Through His servant Paul, the Lord has placed before us these subjects for our consideration, and those who have the privilege of being brought together in church capacity will be united, understandingly and intelligently. The figure of the members which compose the body represents the church of God and the relation its members should sustain to one another (Manuscript 82, 1898). 27. See EGW on Hebrews 8:1, 2.

The Way of Love 1Co 13:1  If I speak with the tongues of men and of angels, but do not have love, I have become a noisy gong or a clanging cymbal.  1Co 13:2  If I have the gift of prophecy, and know all mysteries and all knowledge; and if I have all faith, so as to remove mountains, but do not have love, I am nothing.  1Co 13:3  And if I give all my possessions to feed the poor, and if I surrender my body to be burned, but do not have love, it profits me nothing.  1Co 13:4  Love is patient, love is kind and is not jealous; love does not brag and is not arrogant,  1Co 13:5  does not act unbecomingly; it does not seek its own, is not provoked, does not take into account a wrong suffered,  1Co 13:6  does not rejoice in unrighteousness, but rejoices with the truth;  1Co 13:7  bears all things, believes all things, hopes all things, endures all things.  1Co 13:8  Love never fails; but if there are gifts of prophecy, they will be done away; if there are tongues, they will cease; if there is knowledge, it will be done away.  1Co 13:9  For we know in part and we prophesy in part;  1Co 13:10  but when the perfect comes, the partial will be done away.  1Co 13:11  When I was a child, I used to speak like a child, think like a child, reason like a child; when I became a man, I did away with childish things.  1Co 13:12  For now we see in a mirror dimly, but then face to face; now I know in part, but then I will know fully just as I also have been fully known.  1Co 13:13  But now faith, hope, love, abide these three; but the greatest of these is love. Chapter 13 Read This Chapter Every Day—The Lord desires me to call the attention of His people to the thirteenth chapter of First Corinthians. Read this chapter every day, and from it obtain comfort and strength. Learn from it the value that God places on sanctified, heaven-born love, and let the lesson that it teaches come home to your hearts. Learn that Christlike love is of heavenly birth, and that without it all other qualifications are worthless (The Review and Herald, July 21, 1904). An Expression of Obedience—In the thirteenth chapter of First Corinthians the apostle Paul defines true Christlike love.... This chapter is an expression of the obedience of all who love God and keep His commandments. It is brought into action in the life of every true believer (Letter 156, 1900). 1. God Holds the Balances—It is not the ready speaker, the sharp intellect, that counts with God. It is the earnest purpose, the deep piety, the love of truth, the fear of God, that has a telling influence. A testimony from the heart, coming from lips in which is no guile, full of faith and humble trust, though given by a stammering tongue, is accounted of God as precious as gold; while the smart speech, the eloquent oratory, of the one to whom is entrusted large talents, but who is wanting in truthfulness, in steadfast purpose, in purity, in unselfishness, are as sounding brass and a tinkling cymbal. He may say witty things, he may relate amusing anecdotes, he may play upon the feelings; but the spirit of Jesus is not in it. All these things may please unsanctified hearts, but God holds in His hands the balances that weigh the words, the spirit, the sincerity, the devotion, and He pronounces it altogether lighter than vanity (Letter 38, 1890). 5. See EGW on Proverbs 16:32. 12 (Romans 11:33; Ephesians 2:7; Revelation 7:16, 17; 22:4; see EGW on 1 Corinthians 15:20, 42-52). Mysteries to Be Unfolded in Heaven—But many mysteries yet remain unrevealed. How much that is acknowledged to be truth is mysterious and unexplainable to the human mind! How dark seem the dispensations of Providence! What necessity there is for implicit faith and trust in God's moral government! We are ready to say with Paul, “How unsearchable are his judgments, and his ways past finding out!” We are not now sufficiently advanced in spiritual attainments to comprehend the mysteries of God. But when we shall compose the family of heaven, these mysteries will be unfolded before us. Of the members of that family John writes: “They shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat. For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes.” “And they shall see his face; and his name shall be in their foreheads.” Then much will be revealed in explanation of matters upon which God now keeps silence because we have not gathered up and appreciated that which has been made known of the eternal mysteries. The ways of Providence will be made clear; the mysteries of grace through Christ will be unfolded. That which the mind cannot now grasp, which is hard to be understood, will be explained. We shall see order in that which has seemed unexplainable; wisdom in everything withheld; goodness and gracious mercy in everything imparted. Truth will be unfolded to the mind, free from obscurity, in a single line, and its brightness will be endurable. The heart will be made to sing for joy. Controversies will be forever ended, and all difficulties will be solved (The Signs of the Times, January 30, 1912, reprinted from The Signs of the Times, March 25, 1897). 13. Love, the Most Valued Attribute—The attribute that Christ appreciates most in man is charity (love) out of a pure heart. This is the fruit borne upon the Christian tree (Manuscript 16, 1892). A Plant of Heavenly Origin—Love is a plant of heavenly origin, and if we would have it flourish in our hearts, we must cultivate it daily. Mildness, gentleness, long-suffering, not being easily provoked, bearing all things, enduring all things—these are the fruits upon the precious tree of love (The Review and Herald, June 5, 1888).

Prophecy and Tongues 1Co 14:1  Pursue love, yet desire earnestly spiritual gifts, but especially that you may prophesy.  1Co 14:2  For one who speaks in a tongue does not speak to men but to God; for no one understands, but in his spirit he speaks mysteries.  1Co 14:3  But one who prophesies speaks to men for edification and exhortation and consolation.  1Co 14:4  One who speaks in a tongue edifies himself; but one who prophesies edifies the church.  1Co 14:5  Now I wish that you all spoke in tongues, but even more that you would prophesy; and greater is one who prophesies than one who speaks in tongues, unless he interprets, so that the church may receive edifying.  1Co 14:6  But now, brethren, if I come to you speaking in tongues, what will I profit you unless I speak to you either by way of revelation or of knowledge or of prophecy or of teaching?  1Co 14:7  Yet even lifeless things, either flute or harp, in producing a sound, if they do not produce a distinction in the tones, how will it be known what is played on the flute or on the harp?  1Co 14:8  For if the bugle produces an indistinct sound, who will prepare himself for battle?  1Co 14:9  So also you, unless you utter by the tongue speech that is clear, how will it be known what is spoken? For you will be speaking into the air.  1Co 14:10  There are, perhaps, a great many kinds of languages in the world, and no kind is without meaning.  1Co 14:11  If then I do not know the meaning of the language, I will be to the one who speaks a barbarian, and the one who speaks will be a barbarian to me.  1Co 14:12  So also you, since you are zealous of spiritual gifts, seek to abound for the edification of the church.  1Co 14:13  Therefore let one who speaks in a tongue pray that he may interpret.  1Co 14:14  For if I pray in a tongue, my spirit prays, but my mind is unfruitful.  1Co 14:15  What is the outcome then? I will pray with the spirit and I will pray with the mind also; I will sing with the spirit and I will sing with the mind also.  1Co 14:16  Otherwise if you bless in the spirit only, how will the one who fills the place of the ungifted say the "Amen" at your giving of thanks, since he does not know what you are saying?  1Co 14:17  For you are giving thanks well enough, but the other person is not edified.  1Co 14:18  I thank God, I speak in tongues more than you all;  1Co 14:19  however, in the church I desire to speak five words with my mind so that I may instruct others also, rather than ten thousand words in a tongue.  1Co 14:20  Brethren, do not be children in your thinking; yet in evil be infants, but in your thinking be mature.  1Co 14:21  In the Law it is written, "BY MEN OF STRANGE TONGUES AND BY THE LIPS OF STRANGERS I WILL SPEAK TO THIS PEOPLE, AND EVEN SO THEY WILL NOT LISTEN TO ME," says the Lord.  1Co 14:22  So then tongues are for a sign, not to those who believe but to unbelievers; but prophecy is for a sign, not to unbelievers but to those who believe.  1Co 14:23  Therefore if the whole church assembles together and all speak in tongues, and ungifted men or unbelievers enter, will they not say that you are mad?  1Co 14:24  But if all prophesy, and an unbeliever or an ungifted man enters, he is convicted by all, he is called to account by all;  1Co 14:25  the secrets of his heart are disclosed; and so he will fall on his face and worship God, declaring that God is certainly among you.  Orderly Worship 1Co 14:26  What is the outcome then, brethren? When you assemble, each one has a psalm, has a teaching, has a revelation, has a tongue, has an interpretation. Let all things be done for edification.  1Co 14:27  If anyone speaks in a tongue, it should be by two or at the most three, and each in turn, and one must interpret;  1Co 14:28  but if there is no interpreter, he must keep silent in the church; and let him speak to himself and to God.  1Co 14:29  Let two or three prophets speak, and let the others pass judgment.  1Co 14:30  But if a revelation is made to another who is seated, the first one must keep silent.  1Co 14:31  For you can all prophesy one by one, so that all may learn and all may be exhorted;  1Co 14:32  and the spirits of prophets are subject to prophets;  1Co 14:33  for God is not a God of confusion but of peace, as in all the churches of the saints.  1Co 14:34  The women are to keep silent in the churches; for they are not permitted to speak, but are to subject themselves, just as the Law also says.  1Co 14:35  If they desire to learn anything, let them ask their own husbands at home; for it is improper for a woman to speak in church.  1Co 14:36  Was it from you that the word of God first went forth? Or has it come to you only?  1Co 14:37  If anyone thinks he is a prophet or spiritual, let him recognize that the things which I write to you are the Lord's commandment.  1Co 14:38  But if anyone does not recognize this, he is not recognized.  1Co 14:39  Therefore, my brethren, desire earnestly to prophesy, and do not forbid to speak in tongues.  1Co 14:40  But all things must be done propeThis page is also available in: Español Is the gift of tongues in 1 Corinthians 14 unintelligible utterances or foreign languages? There are three main interpretations of the manifestation of the gift of tongues in the church at Corinth. The first one argues that the gift was the ability to speak the language of angels. This is based on Paul’s reference to the “tongues of . . . angels” (1 Cor. 13:1).* The second interprets that the gift of tongues was the capacity to speak other languages through the power of the Spirit (Acts 2). The third interpretation states that the gift designates ecstatic or unintelligible utterances under the influence of the Spirit, in that Paul says the messages were unintelligible (1 Cor. 14:2). To decide which is the right interpretation, we must begin with 1 Corinthians 14. Can we gain from it a clear understanding of the nature of the gift in that particular church? Paul does not provide a detailed description of the manifestation of the gift in that chapter. Therefore, we must allow for different possibilities. We can then ask, based on the Scriptures, which is the most probable interpretation 1. Larger Context: The larger context is the biblical passages in which we find references to the gift of tongues. The best known is Acts 2. There is general agreement that the gift of tongues refers to foreign languages: they “began to speak in other tongues as the Spirit enabled them” (verse 4). Those listening understood in their own tongue (verse 6). This seems to be the nature of the gift in the rest of the book of Acts. In Mark 16:17 the evangelical commission includes the phrase “they will speak in new tongues,” which could hardly refer to anything but foreign languages. Apart from 1 Corinthians 14, the gift of tongues designates the capacity granted by the Spirit to speak other languages. Here we should recall the principle of biblical interpretation, according to which a difficult passage (1 Cor. 14) should be interpreted on the basis of passages in which the same topic is discussed and is clear in content and purpose (Acts 2; Mark 16:17). But we must look at the text to determine whether or not the identical phenomenon is being discussed. 2. Immediate Context: What do we learn about the gift of tongues from 1 Corinthians 14 itself? The first and most striking thing is that the gift seems to be unintelligible: “No one understands him” (verse 2). This is radically different from the manifestation of the gift in Acts 2 and has led some to conclude that the gift had more than one expression. Others try to harmonize both cases, arguing that in Corinth the gift was unintelligible because the languages spoken were unknown to the hearers and that translation was needed, as Paul himself suggested (verse 13). Second, Paul states that the gift does not result in the loss of self-control. In church, only two or three should speak in tongues; and if there is no interpreter, those who are being used by the Spirit to speak in tongues should keep quiet (verses 27, 28). The capacity to control the expression of the gift seems to indicate that we are not dealing here with ecstatic utterances during which the individual loses self-control. Third, over against prevailing ideas in the religious world today, Paul does not expect or encourage every church member to receive this gift. In fact, he seems to discourage it, at least in church. For Paul the gift of prophecy in the church is more meaningful and important than the gift of tongues. He does not consider it to be an indispensable sign of conversion or of the reception of the Spirit. My comments simply illustrate the difficulty of coming to a definite answer to your question. The biblical support for the interpretation of the gift of tongues as languages is very strong. In fact, the Greek word glossa, when used to designate a gift, does not mean “tongue” but “language.” The modern manifestation of “speaking in tongues” should not be equated with the gift as described in the New Testament.*Bible texts in the article are from the New International Version. Share rly and in an orderly manner. 

The Resurrection of Christ 1Co 15:1  Now I make known to you, brethren, the gospel which I preached to you, which also you received, in which also you stand,  1Co 15:2  by which also you are saved, if you hold fast the word which I preached to you, unless you believed in vain.  1Co 15:3  For I delivered to you as of first importance what I also received, that Christ died for our sins according to the Scriptures,  1Co 15:4  and that He was buried, and that He was raised on the third day according to the Scriptures,  1Co 15:5  and that He appeared to Cephas, then to the twelve.  1Co 15:6  After that He appeared to more than five hundred brethren at one time, most of whom remain until now, but some have fallen asleep;  1Co 15:7  then He appeared to James, then to all the apostles;  1Co 15:8  and last of all, as to one untimely born, He appeared to me also.  1Co 15:9  For I am the least of the apostles, and not fit to be called an apostle, because I persecuted the church of God.  1Co 15:10  But by the grace of God I am what I am, and His grace toward me did not prove vain; but I labored even more than all of them, yet not I, but the grace of God with me.  1Co 15:11  Whether then it was I or they, so we preach and so you believed.  The Resurrection of the Dead 1Co 15:12  Now if Christ is preached, that He has been raised from the dead, how do some among you say that there is no resurrection of the dead?  1Co 15:13  But if there is no resurrection of the dead, not even Christ has been raised;  1Co 15:14  and if Christ has not been raised, then our preaching is vain, your faith also is vain.  1Co 15:15  Moreover we are even found to be false witnesses of God, because we testified against God that He raised Christ, whom He did not raise, if in fact the dead are not raised.  1Co 15:16  For if the dead are not raised, not even Christ has been raised;  1Co 15:17  and if Christ has not been raised, your faith is worthless; you are still in your sins.  1Co 15:18  Then those also who have fallen asleep in Christ have perished.  1Co 15:19  If we have hoped in Christ in this life only, we are of all men most to be pitied.  1Co 15:20  But now Christ has been raised from the dead, the first fruits of those who are asleep.  1Co 15:21  For since by a man came death, by a man also came the resurrection of the dead.  1Co 15:22  For as in Adam all die, so also in Christ all will be made alive.  1Co 15:23  But each in his own order: Christ the first fruits, after that those who are Christ's at His coming,  1Co 15:24  then comes the end, when He hands over the kingdom to the God and Father, when He has abolished all rule and all authority and power.  1Co 15:25  For He must reign until He has put all His enemies under His feet.  1Co 15:26  The last enemy that will be abolished is death.  1Co 15:27  For HE HAS PUT ALL THINGS IN SUBJECTION UNDER HIS FEET. But when He says, "All things are put in subjection," it is evident that He is excepted who put all things in subjection to Him.  1Co 15:28  When all things are subjected to Him, then the Son Himself also will be subjected to the One who subjected all things to Him, so that God may be all in all.  1Co 15:29  Otherwise, what will those do who are baptized for the dead? If the dead are not raised at all, why then are they baptized for them?  1Co 15:30  Why are we also in danger every hour?  1Co 15:31  I affirm, brethren, by the boasting in you which I have in Christ Jesus our Lord, I die daily.  1Co 15:32  If from human motives I fought with wild beasts at Ephesus, what does it profit me? If the dead are not raised, LET US EAT AND DRINK, FOR TOMORROW WE DIE.  1Co 15:33  Do not be deceived: "Bad company corrupts good morals."  1Co 15:34  Become sober-minded as you ought, and stop sinning; for some have no knowledge of God. I speak this to your shame.  The Resurrection Body 1Co 15:35  But someone will say, "How are the dead raised? And with what kind of body do they come?"  1Co 15:36  You fool! That which you sow does not come to life unless it dies;  1Co 15:37  and that which you sow, you do not sow the body which is to be, but a bare grain, perhaps of wheat or of something else.  1Co 15:38  But God gives it a body just as He wished, and to each of the seeds a body of its own.  1Co 15:39  All flesh is not the same flesh, but there is one flesh of men, and another flesh of beasts, and another flesh of birds, and another of fish.  1Co 15:40  There are also heavenly bodies and earthly bodies, but the glory of the heavenly is one, and the glory of the earthly is another.  1Co 15:41  There is one glory of the sun, and another glory of the moon, and another glory of the stars; for star differs from star in glory.  1Co 15:42  So also is the resurrection of the dead. It is sown a perishable body, it is raised an imperishable body;  1Co 15:43  it is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power;  1Co 15:44  it is sown a natural body, it is raised a spiritual body. If there is a natural body, there is also a spiritual body.  1Co 15:45  So also it is written, "The first MAN, Adam, BECAME A LIVING SOUL." The last Adam became a life-giving spirit.  1Co 15:46  However, the spiritual is not first, but the natural; then the spiritual.  1Co 15:47  The first man is from the earth, earthy; the second man is from heaven.  1Co 15:48  As is the earthy, so also are those who are earthy; and as is the heavenly, so also are those who are heavenly.  1Co 15:49  Just as we have borne the image of the earthy, we will also bear the image of the heavenly.  Mystery and Victory 1Co 15:50  Now I say this, brethren, that flesh and blood cannot inherit the kingdom of God; nor does the perishable inherit the imperishable.  1Co 15:51  Behold, I tell you a mystery; we will not all sleep, but we will all be changed,  1Co 15:52  in a moment, in the twinkling of an eye, at the last trumpet; for the trumpet will sound, and the dead will be raised imperishable, and we will be changed.  1Co 15:53  For this perishable must put on the imperishable, and this mortal must put on immortality.  1Co 15:54  But when this perishable will have put on the imperishable, and this mortal will have put on immortality, then will come about the saying that is written, "DEATH IS SWALLOWED UP in victory.  1Co 15:55  "O DEATH, WHERE IS YOUR VICTORY? O DEATH, WHERE IS YOUR STING?"  1Co 15:56  The sting of death is sin, and the power of sin is the law;  1Co 15:57  but thanks be to God, who gives us the victory through our Lord Jesus Christ.  1Co 15:58  Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that your toil is not in vain in the Lord. Chapter 15 6. Sacred Facts Immortalized—After His resurrection, Christ did not show Himself to any save His followers, but testimony in regard to His resurrection was not wanting. It came from various sources, from the five hundred who assembled in Galilee to see their risen Lord. This testimony could not be quenched. The sacred facts of Christ's resurrection were immortalized (Manuscript 115, 1897). Countenance as the Face of God—After His resurrection, Christ met with His disciples in Galilee. At the time appointed, about five hundred disciples were assembled on the mountainside. Suddenly Jesus stood among them. No one could tell whence or how He came. Many who were present had never before seen Him; but in His hands and feet they beheld the marks of the crucifixion; His countenance was as the face of God, and when they saw Him they worshiped Him (Letter 115, 1904). 9. See EGW on Acts 9:1-4. 20 (Leviticus 23:10, 11). Christ the Antitypical Wave-Sheaf—It was to the glory of God that the Prince of life should be the first fruits, the antitype of the typical wave-sheaf. “For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.” ... Christ was the first fruits of them that slept. This very scene, the resurrection of Christ from the dead, was observed in type by the Jews at one of their sacred feasts.... They came up to the Temple when the first fruits had been gathered in, and held a feast of thanksgiving. The first fruits of the harvest crop were sacredly dedicated to the Lord. That crop was not to be appropriated for the benefit of man. The first ripe fruit was dedicated as a thank offering to God. He was acknowledged as the Lord of the harvest. When the first heads of grain ripened in the field, they were carefully gathered, and when the people went up to Jerusalem, they were presented to the Lord, waving the ripened sheaf before Him as a thank offering. After this ceremony the sickle could be put to the wheat, and it could be gathered into sheaves (Manuscript 115, 1897). 20, 42-52 (ch. 13:12; Romans 8:11). A Sample of the Final Resurrection—The resurrection of Jesus was a sample of the final resurrection of all who sleep in Him. The risen body of the Saviour, His deportment, the accents of His speech, were all familiar to His followers. In like manner will those who sleep in Jesus rise again. We shall know our friends even as the disciples knew Jesus. Though they may have been deformed, diseased, or disfigured in this mortal life, yet in their resurrected and glorified body their individual identity will be perfectly preserved, and we shall recognize, in the face radiant with the light shining from the face of Jesus, the lineaments of those we love (The Spirit of Prophecy 3:219). 22, 45 (Romans 5:12-19; see EGW on John 1:1-3, 14). Sinner Given a Second Trial—As representative of the fallen race, Christ passed over the same ground on which Adam stumbled and fell. By a life of perfect obedience to God's law, Christ redeemed man from the penalty of Adam's disgraceful fall. Man has violated God's law. Only for those who return to their allegiance to God, only for those who obey the law that they have violated, will the blood of Christ avail. Christ will never become a party to sin. Bearing the penalty of the law, He gives the sinner another chance, a second trial. He opens a way whereby the sinner can be reinstated in God's favor. Christ bears the penalty of man's past transgressions, and by imparting to man His righteousness, makes it possible for man to keep God's holy law (Manuscript 126, 1901). (Revelation 1:8; 22:13.) The Alpha and Omega—When the students of prophecy shall set their hearts to know the truths of Revelation, they will realize what an importance is attached to this search. Christ Jesus is the Alpha and the Omega, the Genesis of the Old Testament, and the Revelation of the New. Both meet together in Christ. Adam and God are reconciled by the obedience of the second Adam, who accomplished the work of overcoming the temptations of Satan and redeeming Adam's disgraceful failure and fall. The two Adams will meet in Paradise and embrace each other, while the dragon, the beast, and the false prophet, and all who have refused the opportunities and privileges given to them at such infinite cost, and have not returned to their loyalty, will be shut out of Paradise (Manuscript 33, 1897). 42-52 (ch. 13:12). Personality Preserved in a New Body—Our personal identity is preserved in the resurrection, though not the same particles of matter or material substance as went into the grave. The wondrous works of God are a mystery to man. The spirit, the character of man, is returned to God, there to be preserved. In the resurrection every man will have his own character. God in His own time will call forth the dead, giving again the breath of life, and bidding the dry bones live. The same form will come forth, but it will be free from disease and every defect. It lives again bearing the same individuality of features, so that friend will recognize friend. There is no law of God in nature which shows that God gives back the same identical particles of matter which composed the body before death. God shall give the righteous dead a body that will please Him. Paul illustrates this subject by the kernel of grain sown in the field. The planted kernel decays, but there comes forth a new kernel. The natural substance in the grain that decays is never raised as before, but God giveth it a body as it hath pleased Him. A much finer material will compose the human body, for it is a new creation, a new birth. It is sown a natural body, it is raised a spiritual body (Manuscript 76, 1900). 51-55 (Isaiah 65:17; Matthew 25:21; 1 Thessalonians 4:16, 17; Revelation 5:12; 21:4). The Finishing Touch of Immortality—We have a living, risen Saviour. He burst the fetters of the tomb after He had lain there three days, and in triumph. He proclaimed over the rent sepulcher of Joseph, “I am the resurrection and the life.” And He is coming. Are we getting ready for Him? Are we ready so that if we shall fall asleep, we can do so with hope in Jesus Christ? Are you laboring for the salvation of your brothers and sisters? The Life-giver is soon to come. The Life-giver is coming to break the fetters of the tomb. He is to bring forth the captives and proclaim, “I am the resurrection and the life.” There stands the risen host. The last thought was of death and its pangs. The last thoughts they had were of the grave and the tomb, but now they proclaim, “O death, where is thy sting? O grave, where is thy victory?” The pangs of death were the last things they felt. “O death, where is thy sting?” The last thing they acknowledged was the pangs of death. When they awake the pain is all gone.... Here they stand, and the finishing touch of immortality is put upon them, and they go up to meet their Lord in the air. The gates of the city of God swing back upon their hinges, and the nations that have kept the truth enter in. There are the columns of angels on either side, and the ransomed of God walk in through the cherubims and seraphims. Christ bids them welcome and puts upon them His benediction. “Well done, thou good and faithful servant: ... enter thou into the joy of thy Lord.” What is that joy? He sees of the travail of His soul, and is satisfied. That is what we labor for. Here is one, who in the night season we pleaded with God on his behalf. There is one that we talked with on his dying bed, and he hung his helpless soul upon Jesus. Here is one who was a poor drunkard. We tried to get his eyes fixed upon Him who is mighty to save and we told him that Christ could give him the victory. There are the crowns of immortal glory upon their heads, and then the redeemed cast their glittering crowns at the feet of Jesus; and then the angelic choir strikes the note of victory, and the angels in the two columns take up the song, and the redeemed host join as though they had been singing the song on the earth, and they have been. Oh, what music! There is not an inharmonious note. Every voice proclaims, “Worthy is the Lamb that was slain.” He sees of the travail of His soul, and is satisfied. Do you think anyone there will take time to tell of his trials and terrible difficulties? “The former shall not be remembered, nor come into mind.” “God shall wipe away all tears from their eyes” (Manuscript 18, 1894). *****

The Collection for the Saints 1Co 16:1  Now concerning the collection for the saints, as I directed the churches of Galatia, so do you also.  1Co 16:2  On the first day of every week each one of you is to put aside and save, as he may prosper, so that no collections be made when I come.  1Co 16:3  When I arrive, whomever you may approve, I will send them with letters to carry your gift to Jerusalem;  1Co 16:4  and if it is fitting for me to go also, they will go with me.  Plans for Travel 1Co 16:5  But I will come to you after I go through Macedonia, for I am going through Macedonia;  1Co 16:6  and perhaps I will stay with you, or even spend the winter, so that you may send me on my way wherever I may go.  1Co 16:7  For I do not wish to see you now just in passing; for I hope to remain with you for some time, if the Lord permits.  1Co 16:8  But I will remain in Ephesus until Pentecost;  1Co 16:9  for a wide door for effective service has opened to me, and there are many adversaries.  1Co 16:10  Now if Timothy comes, see that he is with you without cause to be afraid, for he is doing the Lord's work, as I also am.  1Co 16:11  So let no one despise him. But send him on his way in peace, so that he may come to me; for I expect him with the brethren.  Final Instructions 1Co 16:12  But concerning Apollos our brother, I encouraged him greatly to come to you with the brethren; and it was not at all his desire to come now, but he will come when he has opportunity.  1Co 16:13  Be on the alert, stand firm in the faith, act like men, be strong.  1Co 16:14  Let all that you do be done in love.  1Co 16:15  Now I urge you, brethren (you know the household of Stephanas, that they were the first fruits of Achaia, and that they have devoted themselves for ministry to the saints),  1Co 16:16  that you also be in subjection to such men and to everyone who helps in the work and labors.  1Co 16:17  I rejoice over the coming of Stephanas and Fortunatus and Achaicus, because they have supplied what was lacking on your part.  1Co 16:18  For they have refreshed my spirit and yours. Therefore acknowledge such men.  Greetings 1Co 16:19  The churches of Asia greet you. Aquila and Prisca greet you heartily in the Lord, with the church that is in their house.  1Co 16:20  All the brethren greet you. Greet one another with a holy kiss.  1Co 16:21  The greeting is in my own hand—Paul.  1Co 16:22  If anyone does not love the Lord, he is to be accursed. Maranatha.  1Co 16:23  The grace of the Lord Jesus be with you.  1Co 16:24  My love be with you all in Christ Jesus. Amen. 1. (1-2) Receiving the collection. Now concerning the collection for the saints, as I have given orders to the churches of Galatia, so you must do also: On the first day of the week let each one of you lay something aside, storing up as he may prosper, that there be no collections when I come. a. Now concerning is used again in this letter (see also 1 Corinthians 7:1, 8:1, and 12:1). It means Paul is replying to something the Corinthian Christians asked about. b. The collection for the saints: Paul refers to a collection he gathered for the saints in Jerusalem. In several other passages it speaks of this effort among many different churches to help the poor Christians in Jerusalem (Acts 11:27-30, 24:17, Romans 15:26, 2 Corinthians 8:13, 9:9-12). i. As I have given orders to the churches of Galatia: Paul mentioned his heart for the poor Christians in Jerusalem in Galatians 2:9-10. “The business of relieving the poor members of the church, is a moral duty, a sacrifice with which God is well pleased, Philippians 4:18; our faith must work by this love.” (Poole) ii. Why was the church in Jerusalem so needy? There may be many reasons. We know they supported a large number of widows (Acts 6:1-6) and were in the midst of famine (Acts 11:27-30). iii. Generally, Christians have excelled in these efforts of practical ministry. For example, why do you think the Red Cross is named the Red Cross? It started as a Christian organization. iv. Some have thought that because Christians are commanded to help the poor, especially Christians in need, that this is more important than supporting ministers of the gospel. But in 1 Timothy 5 Paul speaks of the responsibility of the church to honor widows, and to consider ministers of the gospel worthy of double honor. So, while Christians have a responsibility to help the poor, it does not come before the responsibility to support ministers of the gospel. c. The collection for the saints: General principles from the Bible for supporting the poor in the church: i. Benevolence distribution is a potential source of conflict and division, and it is the job of deacons to prevent such problems by their wise, Spirit-led actions (Acts 6:1-7). ii. The church has an obligation to help the truly needy (James 1:27). iii. The church must discern who the truly needy are (1 Timothy 5:3). iv. If one can work to support himself, he is not truly needy and must provide for his own needs (2 Thessalonians 3:10-12, 1 Timothy 5:8, 1 Thessalonians 4:11). v. If one can be supported by their family, he is not truly needy and should not be supported by the church (1 Timothy 5:3-4). vi. Those who are supported by the church must make some return to the church body (1 Timothy 5:5, 5:10). vii. It is right for the church to examine moral conduct before giving support (1 Timothy 5:9-13). viii. The support of the church should be for the most basic necessities of living (1 Timothy 6:8). d. Collection for the saints: The ancient Greek word for collection is logia. It means, “an extra collection,” one that is not compulsory. This was not a “tax” upon the Christians of Corinth. They were free to give as their heart directed them. i. It is also possible that the sense of “an extra collection” refers to the idea that this was a collection to receive gifts above their regular giving. Paul may be receiving a special offering for the poor of Jerusalem. e. As I have given orders… so you must do also: For Paul, this was not an option. The Corinthian Christians were responsible to take an offering among themselves for the needs of the poor Christians of Jerusalem. They could not say, “money is unspiritual. We will just pray for them.” i. This commandment coupled with the idea of “an extra collection” shows that they were commanded to take an offering, but not every Christian was commanded to individually give. They had to give as God put it on their heart to give. f. On the first day of the week: Paul wanted their giving to be systematic, not haphazard. When they came together for worship and the word, they were commanded to receive an offering at the same time. i. The first day of the week also refers to the fact that early Christians met on Sunday, not the Sabbath. They were not against meeting on the Sabbath; they just knew that all days were alike to the Lord (Colossians 2:16-17), and wanted to celebrate the day Jesus rose from the dead (Luke 24:1). ii. “It is plain from hence, that the gospel churches were wont to assemble upon that day; nor do we read in Scripture of any assembly of Christians for religious worship on any other day.” (Poole) g. Let each one of you: Who was supposed to give? Each one. Paul wanted all to give. Every Christian should be a giver, because God is a giver (John 3:16). h. Lay something aside, storing up: This has the idea of coming to church with your gift already prepared. In other words, you should seek God about your gift at home, and prepare it at home. This makes one seek the Lord more in their giving, and helps them resist any manipulation to give. i. As he may prosper: Believers who have more should give more. We should give proportionately; that is, if you give $10 a week when you make $100 a week, you should give more money when you make more money. i. We shouldn’t fear giving generously. Proverbs 11:24 is a great commentary on this idea: There is one who scatters, yet increases more; and there is one who withholds more than is right, but it leads to poverty. No one thinks a farmer is “wasting” grain when he scatters it as seed; the more he plants, the more he will harvest. j. That there be no collections when I come: Paul didn’t want to manipulate anyone! He wanted giving from the heart, as each heart heard from God, and not in response to a high-pressure fund-raising program. 2. (3-4) Sending the gift to Jerusalem. And when I come, whomever you approve by your letters I will send to bear your gift to Jerusalem. But if it is fitting that I go also, they will go with me. a. Whomever you approve by your letters, I will send to bear your gift to Jerusalem: Paul wanted a representative from the Christians in Corinth to help deliver the gift to Jerusalem. The Corinthian Christians could choose their own representative. Paul did this to be above reproach in financial matters. b. Your gift: Literally, Paul calls giving a charis – a grace, a gift freely given. Paul calls it a grace, “because it flowed from their free love towards their poor brethren… or because their sense of the free love and grace of God to them, was that which moved them to that charitable act.” (Poole) i. Sometimes Paul called giving a koinonia, which means “fellowship, sharing” (2 Corinthians 8:4, 9:13, Romans 15:26). ii. Sometimes Paul called giving a diakonia, which means “a practical service or ministry” (2 Corinthians 8:4, 9:1, 9:12-13). B. Concluding words. 1. (5-9) Paul’s plan to visit the Corinthian Christians. Now I will come to you when I pass through Macedonia (for I am passing through Macedonia). And it may be that I will remain, or even spend the winter with you, that you may send me on my journey, wherever I go. For I do not wish to see you now on the way; but I hope to stay a while with you, if the Lord permits. But I will tarry in Ephesus until Pentecost. For a great and effective door has opened to me, and there are many adversaries. a. If the Lord permits: Paul leaves all his plans up to the will of the Lord. He planned to go through the region of Macedonia, visiting Corinth. But things happened differently than he planned. Instead, Paul made a soon, painful visit to Corinth to personally confront them in some areas. i. “I know the fascination of having a programme, and having everything in order, and knowing where we are going; but let us leave room, at any rate, for the interference of God.” (Morgan) b. I will tarry in Ephesus… for a great and effective door has opened to me. Why didn’t Paul go to Corinth immediately? Because he sees that God had given opportunity now in Ephesus. Paul wisely relied not only on his own desires, but also on God’s open doors. Paul knew the secret of directed service. c. For a great and effective door has opened to me, and there are many adversaries: Paul also knew that opposition often accompanies opportunities. Acts 19 speaks of both the opportunities and opposition Paul had in Ephesus at this time. 2. (10-11) Timothy’s coming to Corinth. Now if Timothy comes, see that he may be with you without fear; for he does the work of the Lord, as I also do. Therefore let no one despise him. But send him on his journey in peace, that he may come to me; for I am waiting for him with the brethren. a. See that he may be with you without fear: Paul had trouble with the Corinthian Christians not respecting his authority as an apostle and as a minister of the gospel. If they didn’t respect Paul, what might they do to a young man like Timothy? So, Paul asks the Corinthian Christians to respect Timothy when he comes. b. Let no one despise him: This echoes Paul’s later words to Timothy in 1 Timothy 4:12. Apparently, Timothy suffered from both a lack of confidence and a lack of respect. It was important for God’s people to not take advantage of this in Timothy, and it was important for Timothy to never give others reason to despise him. c. That he may come to me: Wherever Timothy was, he was on his way to see Paul, and would probably stop in Corinth on the way. 3. (12) Apollos will come to Corinth at a later time. Now concerning our brother Apollos, I strongly urged him to come to you with the brethren, but he was quite unwilling to come at this time; however, he will come when he has a convenient time. a. I strongly urged him… but he was quite unwilling… he will come when he has a convenient time: Paul did not sit as a “commanding officer” over Apollos, who is mentioned among the apostles (1 Corinthians 1:12, 3:22). This gives a rare insight about how the early church leaders related to each other. It was not a hierarchical relationship and Paul did not dictate his will to Apollos. 4. (13-14) Instructions to stand fast and to love. Watch, stand fast in the faith, be brave, be strong. Let all that you do be done with love. a. Watch, stand fast in the faith, be brave, be strong: In a sense, each of these mean the same thing, simply saying it in a different way. Christians are to be like strong soldiers, on guard, watching for their Lord’s return. i. Jesus commanded us to watch (Matthew 24:42, 26:41, Mark 13:37). ii. Paul warned Christians to stand fast in their liberty in Jesus (Galatians 5:1), in Christian unity (Philippians 1:27), in the Lord Himself (Philippians 4:1), and in the teaching of the apostles (2 Thessalonians 2:15). iii. This is the only place in the New Testament where the word translated be brave is used (andrizomai). Literally, it means, “to act like a man.” Be brave in the King James Version is quit you like men. That is a good, accurate translation of the idea behind the ancient Greek word. iv. Christians are told to be strong in passages like Ephesians 6:10 and 2 Timothy 2:1. v. “The terms in this verse are all military: Watch ye, watch, and be continually on your guard, lest you be surprised by your enemies… Stand fast in the faith – Keep in your ranks; do not be disorderly; be determined to keep your ranks unbroken; keep closetogether… Quit yourselves like men – When you are attacked, do not flinch; maintain your ground; resist; press forward; strike home; keep compact; conquer… Be strong – If one company or division be opposed by too great a force of the enemy, strengthen that division, and maintain your position… summon up all your courage, sustain each other; fear not, for fear will enervate you.” (Clarke) b. Let all that you do be done with love: All the watching, all the standing fast, all the bravery, and all the strength the Corinthian Christians might show meant nothing without love. They were called to do all those things in a meek, humble spirit of love. 5. (15-18) Concerning Stephanas, Fortunatus and Achaicus. I urge you, brethren—you know the household of Stephanas, that it is the firstfruits of Achaia, and that they have devoted themselves to the ministry of the saints—that you also submit to such, and to everyone who works and labors with us. I am glad about the coming of Stephanas, Fortunatus, and Achaicus, for what was lacking on your part they supplied. For they refreshed my spirit and yours. Therefore acknowledge such men. a. Stephanas, Fortunatus and Achaicus: These were the three men who brought the questions of the Corinthian Christians to Paul. As Paul sends them back with this letter, Paul asked that they be received as devoted servants of the Lord. i. Apparently, Stephanas was the head of the household, and Fortunatus and Achaicus were two household slaves of his, who accompanied him on his visit to Paul. Fortunatus and Achaicus were common names for slaves or freedmen (former slaves). ii. Fortunatus: “This man is supposed to have survived St. Paul; and to be the same mentioned by Clement in his epistle to the Corinthians, sec. 59, as the bearer of that epistle from Clement at Rome to the Christians at Corinth.” (Clarke) b. They refreshed my spirit: Paul was especially grateful for their coming, because they ministered to Paul’s needs when they visited. They did what the Corinthian church should have, but did not (what was lacking on your part they supplied). c. Therefore acknowledge such men: Paul could call the household Stephanas the firstfruits of Achaia because they were among the first saved in that region, and were baptized by Paul himself (1 Corinthians 1:16). 6. (19-20) Greetings from afar. The churches of Asia greet you. Aquila and Priscilla greet you heartily in the Lord, with the church that is in their house. All the brethren greet you. Greet one another with a holy kiss. a. Aquilla and Priscilla were a married couple who ministered with Paul at Corinth (Acts 18:1-3, 18:24-28). Now they were in Ephesus with Paul and sent their greetings to the Corinthian Christians. b. The church that is in their house: The early church met in houses, because they had few meeting places of their own until the third century. i. Clarke on the church that is in their house: “That is, the company of believers who generally worshipped there. There were no churches or chapels at that time built; and the assemblies of Christians were necessarily held in private houses… The house of Philemon was of the same kind; Philemon ver. 2. So likewise was the house of Nymphas, Colossians 4:15.” ii. Morris notes that the entertaining room in a moderately well-to-do household could hold about 30 people comfortably. Therefore, in any given city, there were probably many different “house churches.” c. Greet one another with a holy kiss: Jewish custom and early church tradition indicate that the holy kiss was a common greeting in that culture. i. John Trapp on the holy kiss: “Not hollow, as Joab and Judas; not carnal, as that harlot, Proverbs 7:13.” 7. (21-24) Paul’s personal, final words. The salutation with my own hand—Paul’s. If anyone does not love the Lord Jesus Christ, let him be accursed. O Lord, come! The grace of our Lord Jesus Christ be with you. My love be with you all in Christ Jesus. Amen. a. With my own hand: Paul had a secretary write the letters as he dictated them. Often he added a personal note at the end in his own handwriting – which seemed to be poor, according to Galatians 6:11. b. If anyone does not love the Lord Jesus Christ, let him be accursed: Paul again stresses the importance of love, pronouncing a heavy curse on those who talk of commitment to Jesus, but have no genuine love for Him. i. How can we tell if someone does or does not love the Lord Jesus Christ? “Love is an affection of the heart, but discernible by overt acts.” (Poole) ii. Accursed uses the ancient Greek word anathema. Paul said in Romans 9:3 that he was willing himself to be anathema from Jesus if it could accomplish the salvation of the Jewish people iii. In fact, anathema was the third of three levels of discipline among the ancient Jews. The first level was a simple separation of a man from the synagogue for 30 days. If one did not repent in the 30 days, he was under the second degree of discipline, giving him still an undefined time to repent, but warning him of the dire consequences to come. The third level was the anathema, and with that all hope of reconciliation and repentance was cut off. The man could never be reconciled to the synagogue, and was no longer accounted as a Jew at all. c. Love the Lord Jesus Christ: How can we grow in our love for the Lord Jesus Christ? i. Samuel Rutherford described how to grow in love to Jesus: “Strive to make prayer, and reading, and holy conference, your delight; and when delight cometh in, you shall, little by little, find the sweetness of Christ, till at length your soul be over head and ears in Christ’s sweetness. Then shall you be taken up to the top of the mountain with the Lord, to know the delights of spiritual love, and the glory and excellency of a seen, revealed, felt, and embraced Christ; and then you shall not be able to loose yourself off from Christ, and to bind your soul to old lovers; then, and never till then, are all the paces, motions, and wheels of your soul in a right tune and spiritual temper. But if this world and the lusts thereof be your delight, I know not what Christ can make of you; you cannot be metal for a vessel of glory and mercy. My desire is that that Lord would give me broader and deeper thoughts to feed myself with wondering at his love. I would I could weigh it, but I have no balance for it. When I have worn my tongue to the stump in praising Christ, I have done nothing to Him. What remaineth then, but that my debt to the love of Christ lie unpaid for all eternity!” (Cited in Meyer) d. O Lord, come! Paul looked for the return of Jesus. Marana tha is Aramaic for O Lord, come! This was one of the earliest words of the Christian vocabulary. e. The grace of our Lord Jesus Christ be with you. My love be with you all: The letter ends with Paul pronouncing a blessing of grace and love towards the Corinthian Christians. Paul’s final word (before the Amen) is Jesus. He has emphasized Jesus from beginning to end in this letter. f. Paul’s final words, written with his own hand, do much to reveal his heart of love, even though he had to rebuke these Corinthians strongly. It was Paul’s love, for both Jesus and His church that made him such a great apostle. Love, expressed through humble service, makes us great in the Kingdom of God. Tweet Pin 12 Share 12Shares Select a Bible Book 1 Corinthians Select a Chapter 16 « Previous Next » Bibliography  

Greeting Rom 1:1  Paul, a bond-servant of Christ Jesus, called as an apostle, set apart for the gospel of God,  Rom 1:2  which He promised beforehand through His prophets in the holy Scriptures,  Rom 1:3  concerning His Son, who was born of a descendant of David according to the flesh,  Rom 1:4  who was declared the Son of God with power by the resurrection from the dead, according to the Spirit of holiness, Jesus Christ our Lord,  Rom 1:5  through whom we have received grace and apostleship to bring about the obedience of faith among all the Gentiles for His name's sake,  Rom 1:6  among whom you also are the called of Jesus Christ;  Rom 1:7  to all who are beloved of God in Rome, called as saints: Grace to you and peace from God our Father and the Lord Jesus Christ.  Longing to Go to Rome Rom 1:8  First, I thank my God through Jesus Christ for you all, because your faith is being proclaimed throughout the whole world.  Rom 1:9  For God, whom I serve in my spirit in the preaching of the gospel of His Son, is my witness as to how unceasingly I make mention of you,  Rom 1:10  always in my prayers making request, if perhaps now at last by the will of God I may succeed in coming to you.  Rom 1:11  For I long to see you so that I may impart some spiritual gift to you, that you may be established;  Rom 1:12  that is, that I may be encouraged together with you while among you, each of us by the other's faith, both yours and mine.  Rom 1:13  I do not want you to be unaware, brethren, that often I have planned to come to you (and have been prevented so far) so that I may obtain some fruit among you also, even as among the rest of the Gentiles.  Rom 1:14  I am under obligation both to Greeks and to barbarians, both to the wise and to the foolish.  Rom 1:15  So, for my part, I am eager to preach the gospel to you also who are in Rome.  The Righteous Shall Live by Faith Rom 1:16  For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek.  Rom 1:17  For in it the righteousness of God is revealed from faith to faith; as it is written, "BUT THE RIGHTEOUS man SHALL LIVE BY FAITH."  God's Wrath on Unrighteousness Rom 1:18  For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who suppress the truth in unrighteousness,  Rom 1:19  because that which is known about God is evident within them; for God made it evident to them.  Rom 1:20  For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse.  Rom 1:21  For even though they knew God, they did not honor Him as God or give thanks, but they became futile in their speculations, and their foolish heart was darkened.  Rom 1:22  Professing to be wise, they became fools,  Rom 1:23  and exchanged the glory of the incorruptible God for an image in the form of corruptible man and of birds and four-footed animals and crawling creatures.  Rom 1:24  Therefore God gave them over in the lusts of their hearts to impurity, so that their bodies would be dishonored among them.  Rom 1:25  For they exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen.  Rom 1:26  For this reason God gave them over to degrading passions; for their women exchanged the natural function for that which is unnatural,  Rom 1:27  and in the same way also the men abandoned the natural function of the woman and burned in their desire toward one another, men with men committing indecent acts and receiving in their own persons the due penalty of their error.  Rom 1:28  And just as they did not see fit to acknowledge God any longer, God gave them over to a depraved mind, to do those things which are not proper,  Rom 1:29  being filled with all unrighteousness, wickedness, greed, evil; full of envy, murder, strife, deceit, malice; they are gossips,  Rom 1:30  slanderers, haters of God, insolent, arrogant, boastful, inventors of evil, disobedient to parents,  Rom 1:31  without understanding, untrustworthy, unloving, unmerciful;  Rom 1:32  and although they know the ordinance of God, that those who practice such things are worthy of death, they not only do the same, but also give hearty approval to those who practice them. Romans Chapter 1 1. The Beginning of Paul's Apostleship—Paul regarded the occasion of his formal ordination as marking the beginning of a new and important epoch in his lifework. It was from the time of this solemn ceremony, when, just before he was to depart on his first missionary journey, he was “separated unto the gospel of God,” that he afterward dated the beginning of his apostleship in the Christian church (The Review and Herald, May 11, 1911). 7, 8 (see EGW on Acts 18:2). A Strong Church in Rome—Notwithstanding the opposition, twenty years after the crucifixion of Christ there was a live, earnest church in Rome. This church was strong and zealous, and the Lord worked for it (The Review and Herald, March 6, 1900). 14 (Matthew 28:19, 20). Debtor Through Accepting Christ—In what sense was Paul debtor both to the Jew and to the Greek? To him had been given the commission, as it is given to every disciple of Christ, “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world.” In accepting Christ, Paul accepted this commission. He realized that upon him rested the obligation of laboring for all classes of men—for Jew and Gentile, learned and unlearned, for those occupying high positions and for those in the most lowly walks of life (Letter 262, 1903). 17. A Growing Understanding of Faith—The righteousness of Christ is revealed from faith to faith; that is, from your present faith to an increased understanding of that faith which works by love and purifies the soul (The Review and Herald, September 17, 1908). 20. See EGW on ch. 12:1, 2. 20, 21 (Acts 14:17). Nature Acts as a Silent Preacher—The material world is under God's control. The laws that govern all nature are obeyed by nature. Everything speaks and acts the will of the Creator. The clouds, the rain, the dew, the sunshine, the showers, the wind, the storm, all are under the supervision of God, and yield implicit obedience to him who employs them. The tiny spear of grass bursts its way through the earth, first the blade, then the ear, and then the full corn in the ear. The Lord uses these, His obedient servants, to do His will. The fruit is first seen in the bud, enclosing the future pear, peach, or apple, and the Lord develops these in their proper season, because they do not resist His working. They do not oppose the order of His arrangements. His works, as seen in the natural world, are not one half comprehended or appreciated. These silent preachers will teach human beings their lessons, if they will only be attentive hearers (Letter 131, 1897). 20-25 (Psalm 19:1-3; Acts 17:22-29; 1 Corinthians 1:21; Colossians 2:9; Hebrews 1:3). Nature's Revelation Imperfect—The most difficult and humiliating lesson that man has to learn is his own inefficiency in depending upon human wisdom, and the sure failure of his own efforts to read nature correctly. Sin has obscured his vision, and of himself he cannot interpret nature without placing it above God. He cannot discern in it God, or Jesus Christ, whom He has sent. He is in the same position as were the Athenians, who erected their altars for the worship of nature. Standing in the midst of Mars’ Hill, Paul presented before the people of Athens the majesty of the living God in contrast with their idolatrous worship. [Acts 17:22-29 quoted.] Those who have a true knowledge of God will not become so infatuated with the laws of matter or the operations of nature as to overlook, or refuse to acknowledge, the continual working of God in nature. Nature is not God, nor was it ever God. The voice of nature testifies of God, but nature is not God. As His created work, it simply bears a testimony to God's power. Deity is the author of nature. The natural world has, in itself, no power but that which God supplies. There is a personal God, the Father; there is a personal Christ, the Son. [Hebrews 1:1, 2: Psalm 19:1-3 quoted.] ... The ancient philosophers prided themselves on their superior knowledge. Let us read the inspired apostle's understanding of the matter. “Professing themselves to be wise,” he says, “they became fools, and changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things.... Who changed the truth of God into a lie, and worshiped and served the creature more than the Creator.” In its human wisdom the world cannot know God. Its wise men gather an imperfect knowledge of God from His created works, and then in their foolishness they exalt nature and the laws of nature above nature's God. Those who have not a knowledge of God through an acceptance of the revelation He has made of Himself in Christ, will obtain only an imperfect knowledge of Him in nature; and this knowledge, so far from bringing the whole being into conformity to His will, will make men idolaters. Professing themselves to be wise, they will become fools. Those who think they can obtain a knowledge of God aside from His Representative, whom the Word declares is “the express image of his person,” will need to become fools in their own estimation before they can be wise. It is impossible to gain a perfect knowledge of God from nature alone; for nature itself is imperfect. In its imperfection it cannot represent God, it cannot reveal the character of God in its moral perfection. But Christ came as a personal Saviour to the world. He represented a personal God. As a personal Saviour, He ascended on high; and He will come again as He ascended to heaven—a personal Saviour. He is the express image of the Father's person. “In him dwelleth all the fulness of the Godhead bodily” (The Review and Herald, November 8, 1898).

God's Righteous Judgment Rom 2:1  Therefore you have no excuse, everyone of you who passes judgment, for in that which you judge another, you condemn yourself; for you who judge practice the same things.  Rom 2:2  And we know that the judgment of God rightly falls upon those who practice such things.  Rom 2:3  But do you suppose this, O man, when you pass judgment on those who practice such things and do the same yourself, that you will escape the judgment of God?  Rom 2:4  Or do you think lightly of the riches of His kindness and tolerance and patience, not knowing that the kindness of God leads you to repentance?  Rom 2:5  But because of your stubbornness and unrepentant heart you are storing up wrath for yourself in the day of wrath and revelation of the righteous judgment of God,  Rom 2:6  who WILL RENDER TO EACH PERSON ACCORDING TO HIS DEEDS:  Rom 2:7  to those who by perseverance in doing good seek for glory and honor and immortality, eternal life;  Rom 2:8  but to those who are selfishly ambitious and do not obey the truth, but obey unrighteousness, wrath and indignation.  Rom 2:9  There will be tribulation and distress for every soul of man who does evil, of the Jew first and also of the Greek,  Rom 2:10  but glory and honor and peace to everyone who does good, to the Jew first and also to the Greek.  Rom 2:11  For there is no partiality with God.  God's Judgment and the Law Rom 2:12  For all who have sinned without the Law will also perish without the Law, and all who have sinned under the Law will be judged by the Law;  Rom 2:13  for it is not the hearers of the Law who are just before God, but the doers of the Law will be justified.  Rom 2:14  For when Gentiles who do not have the Law do instinctively the things of the Law, these, not having the Law, are a law to themselves,  Rom 2:15  in that they show the work of the Law written in their hearts, their conscience bearing witness and their thoughts alternately accusing or else defending them,  Rom 2:16  on the day when, according to my gospel, God will judge the secrets of men through Christ Jesus.  Rom 2:17  But if you bear the name "Jew" and rely upon the Law and boast in God,  Rom 2:18  and know His will and approve the things that are essential, being instructed out of the Law,  Rom 2:19  and are confident that you yourself are a guide to the blind, a light to those who are in darkness,  Rom 2:20  a corrector of the foolish, a teacher of the immature, having in the Law the embodiment of knowledge and of the truth,  Rom 2:21  you, therefore, who teach another, do you not teach yourself? You who preach that one shall not steal, do you steal?  Rom 2:22  You who say that one should not commit adultery, do you commit adultery? You who abhor idols, do you rob temples?  Rom 2:23  You who boast in the Law, through your breaking the Law, do you dishonor God?  Rom 2:24  For "THE NAME OF GOD IS BLASPHEMED AMONG THE GENTILES BECAUSE OF YOU," just as it is written.  Rom 2:25  For indeed circumcision is of value if you practice the Law; but if you are a transgressor of the Law, your circumcision has become uncircumcision.  Rom 2:26  So if the uncircumcised man keeps the requirements of the Law, will not his uncircumcision be regarded as circumcision?  Rom 2:27  And he who is physically uncircumcised, if he keeps the Law, will he not judge you who though having the letter of the Law and circumcision are a transgressor of the Law?  Rom 2:28  For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh.  Rom 2:29  But he is a Jew who is one inwardly; and circumcision is that which is of the heart, by the Spirit, not by the letter; and his praise is not from men, but from God. Chapter 2 4 (Acts 5:31). Repentance the First Fruits of the Spirit's Working—Repentance for sin is the first fruits of the working of the Holy Spirit in the life. It is the only process by which infinite purity reflects the image of Christ in His redeemed subjects. In Christ all fullness dwells. Science that is not in harmony with Him is of no value. He teaches us to count all things but loss for the excellency of the knowledge of Christ Jesus our Lord. This knowledge is the highest science that any man can reach (Manuscript 28, 1905). (John 14:26.) The Spirit Presents Truths of the Old and New Testaments—In bringing men to repentance, it is not the office work of the Holy Spirit to reveal new truths, but to present to the mind and urge upon the conscience the precious lessons which Christ has given in the Old and New Testaments (Manuscript 32, 1900). 6. See EGW on Galatians 6:7, 8. 24-29. See EGW on Acts 15:1, 5.

God's Righteousness Upheld Rom 3:1  Then what advantage has the Jew? Or what is the benefit of circumcision?  Rom 3:2  Great in every respect. First of all, that they were entrusted with the oracles of God.  Rom 3:3  What then? If some did not believe, their unbelief will not nullify the faithfulness of God, will it?  Rom 3:4  May it never be! Rather, let God be found true, though every man be found a liar, as it is written, "THAT YOU MAY BE JUSTIFIED IN YOUR WORDS, AND PREVAIL WHEN YOU ARE JUDGED."  Rom 3:5  But if our unrighteousness demonstrates the righteousness of God, what shall we say? The God who inflicts wrath is not unrighteous, is He? (I am speaking in human terms.)  Rom 3:6  May it never be! For otherwise, how will God judge the world?  Rom 3:7  But if through my lie the truth of God abounded to His glory, why am I also still being judged as a sinner?  Rom 3:8  And why not say (as we are slanderously reported and as some claim that we say), "Let us do evil that good may come"? Their condemnation is just.  No One Is Righteous Rom 3:9  What then? Are we better than they? Not at all; for we have already charged that both Jews and Greeks are all under sin;  Rom 3:10  as it is written, "THERE IS NONE RIGHTEOUS, NOT EVEN ONE;  Rom 3:11  THERE IS NONE WHO UNDERSTANDS, THERE IS NONE WHO SEEKS FOR GOD;  Rom 3:12  ALL HAVE TURNED ASIDE, TOGETHER THEY HAVE BECOME USELESS; THERE IS NONE WHO DOES GOOD, THERE IS NOT EVEN ONE."  Rom 3:13  "THEIR THROAT IS AN OPEN GRAVE, WITH THEIR TONGUES THEY KEEP DECEIVING," "THE POISON OF ASPS IS UNDER THEIR LIPS";  Rom 3:14  "WHOSE MOUTH IS FULL OF CURSING AND BITTERNESS";  Rom 3:15  "THEIR FEET ARE SWIFT TO SHED BLOOD,  Rom 3:16  DESTRUCTION AND MISERY ARE IN THEIR PATHS,  Rom 3:17  AND THE PATH OF PEACE THEY HAVE NOT KNOWN."  Rom 3:18  "THERE IS NO FEAR OF GOD BEFORE THEIR EYES."  Rom 3:19  Now we know that whatever the Law says, it speaks to those who are under the Law, so that every mouth may be closed and all the world may become accountable to God;  Rom 3:20  because by the works of the Law no flesh will be justified in His sight; for through the Law comes the knowledge of sin.  The Righteousness of God Through Faith Rom 3:21  But now apart from the Law the righteousness of God has been manifested, being witnessed by the Law and the Prophets,  Rom 3:22  even the righteousness of God through faith in Jesus Christ for all those who believe; for there is no distinction;  Rom 3:23  for all have sinned and fall short of the glory of God,  Rom 3:24  being justified as a gift by His grace through the redemption which is in Christ Jesus;  Rom 3:25  whom God displayed publicly as a propitiation in His blood through faith. This was to demonstrate His righteousness, because in the forbearance of God He passed over the sins previously committed;  Rom 3:26  for the demonstration, I say, of His righteousness at the present time, so that He would be just and the justifier of the one who has faith in Jesus.  Rom 3:27  Where then is boasting? It is excluded. By what kind of law? Of works? No, but by a law of faith.  Rom 3:28  For we maintain that a man is justified by faith apart from works of the Law.  Rom 3:29  Or is God the God of Jews only? Is He not the God of Gentiles also? Yes, of Gentiles also,  Rom 3:30  since indeed God who will justify the circumcised by faith and the uncircumcised through faith is one.  Rom 3:31  Do we then nullify the Law through faith? May it never be! On the contrary, we establish the Law. Chapter 3 19 (Matthew 27:21; 2 Corinthians 5:10; Jude 15; Revelation 20:12, 13). The Tattered Shreds of Human Reasoning—The whole world stands condemned before the great moral standard of righteousness. In the great day of judgment every soul that has lived on the earth will receive sentence in accordance as to whether his deeds have been good or evil in the light of the law of God. Every mouth will be stopped as the cross with its dying Victim shall be presented, and its real bearing shall be seen by every mind that has been sin blinded and corrupted. Sinners will stand condemned before the cross, with its mysterious Victim bowing beneath the infinite burden of human transgression. How quickly will be swept away every subterfuge, every lying excuse! Human apostasy will appear in its heinous character. Men will see what their choice has been. They will then understand that they have chosen Barabbas instead of Christ, the Prince of Peace. The mystery of the incarnation and the crucifixion will be plainly discerned; for it will be presented before the mind's eye, and every condemned soul will read what has been the character of his rejection of truth. All will understand that they have erred from the truth by receiving the misinterpretations and bewitching lies of Satan instead of “every word that proceedeth out of the mouth of God.” They read the announcement, “Thou, O man, hast chosen to stand under the banner of the great rebel, Satan, and in so doing thou hast destroyed thyself.” Whatever may have been the endowment of talent, whatever may have been the supposed wisdom, the rejecter of truth has then no ability to turn unto God. The door is shut, as was the door of the ark in Noah's day. The great men of earth will then understand that they have surrendered mind and heart to ensnaring philosophy which pleased the carnal heart. Hope and grace and every inducement had been held out by One who loved them, and gave His life for them, that whosoever believeth in Him should not perish, but have everlasting life, but they refused the love of God. Their lofty opinions, their human reasonings, were extolled; they declared themselves sufficient in themselves to understand divine mysteries, and they thought their own powers of discrimination were strong enough to discern truth for themselves. They fell an easy prey to Satan's subtlety, for he presented before them specious errors in human philosophy, which has an infatuation for human minds. They turned from the Source of all wisdom, and worshiped intellect. The message and the messengers of God were criticized and discarded as beneath their human, lofty ideas. The invitations of mercy were made a jest, and they denied the divinity of Jesus Christ and derided the idea of His pre-existence before He assumed human nature. But the tattered shreds of human reasoning will be found to be only as ropes of sand in the great day of God (The Signs of the Times, March 7, 1895). Wicked Will Feel Agony of Cross—Those who reject the mercy so freely proffered, will yet be made to know the worth of that which they have despised. They will feel the agony which Christ endured upon the cross to purchase redemption for all who would receive it. And they will then realize what they have lost—eternal life and the immortal inheritance (The Review and Herald, September 4, 1883). (Matthew 7:23; 27:40, 42; Romans 14:11; Jude 15; Revelation 1:7; 6:15-17.) Indescribable Confusion of the Wicked—When sinners are compelled to look upon Him who clothed His divinity with humanity, and who still wears this garb, their confusion is indescribable. The scales fall from their eyes, and they see that which before they would not see. They realize what they might have been had they received Christ, and improved the opportunities granted them. They see the law which they have spurned, exalted even as God's throne is exalted. They see God Himself giving reverence to His law. What a scene that will be! No pen can describe it! The accumulated guilt of the world will be laid bare, and the voice of the Judge will be heard saying to the wicked, “Depart from me, ye that work iniquity.” Then those who pierced Christ will remember how they slighted His love and abused His compassion; how they chose in His stead Barabbas, a robber and murderer; how they crowned the Saviour with thorns, and caused Him to be scourged and crucified; how, in the agony of His death on the cross, they taunted Him, saying, “Let him now come down from the cross, and we will believe him.” “He saved others; himself he cannot save.” They will seem to hear again His voice of entreaty. Every tone of solicitude will vibrate as distinctly in their ears as when the Saviour spoke to them. Every act of insult and mockery done to Christ will be as fresh in their memory as when the satanic deeds were done. They will call on the rocks and mountains to fall on them and hide them from the face of Him that sitteth on the throne and from the wrath of the Lamb. “The wrath of the Lamb”—One who ever showed Himself full of tenderness, patience, and long-suffering, who, having given Himself up as the sacrificial offering, was led as a lamb to the slaughter, to save sinners from the doom now falling upon them because they would not allow Him to take away their guilt (The Review and Herald, June 18, 1901). 19-28 (Galatians 2:16, 17; 3:10-13, 24). No Saving Properties in the Law—I would call on all who would win heaven, to take warning. Do not devote your precious probationary time to sewing together fig leaves to cover the nakedness which is the result of sin. As you look into the Lord's great moral looking glass, His holy law, His standard of character, do not for a moment suppose that it can cleanse you. There are no saving properties in the law. It cannot pardon the transgressor. The penalty must be exacted. The Lord does not save sinners by abolishing His law, the foundation of His government in heaven and in earth. The punishment has been endured by the sinner's substitute. Not that God is cruel and merciless, and Christ so merciful that He died on Calvary's cross to abolish a law so arbitrary that it needed to be extinguished, crucified between two thieves. The throne of God must not bear one stain of crime, one taint of sin. In the councils of heaven, before the world was created, the Father and the Son covenanted together that if man proved disloyal to God, Christ, one with the Father, would take the place of the transgressor, and suffer the penalty of justice that must fall upon him (Manuscript 145, 1897). (Ch. 5:1.) “This Is Justification by Faith.”—As the penitent sinner, contrite before God, discerns Christ's atonement in his behalf, and accepts this atonement as his only hope in this life and the future life, his sins are pardoned. This is justification by faith. Every believing soul is to conform his will entirely to God's will, and keep in a state of repentance and contrition, exercising faith in the atoning merits of the Redeemer and advancing from strength to strength, from glory to glory. Pardon and justification are one and the same thing. Through faith, the believer passes from the position of a rebel, a child of sin and Satan, to the position of a loyal subject of Christ Jesus, not because of an inherent goodness, but because Christ receives him as His child by adoption. The sinner receives the forgiveness of his sins, because these sins are borne by his Substitute and Surety. The Lord speaks to His heavenly Father, saying: “This is My child. I reprieve him from the condemnation of death, giving him My life insurance policy—eternal life—because I have taken his place and have suffered for his sins. He is even My beloved son.” Thus man, pardoned, and clothed with the beautiful garments of Christ's righteousness, stands faultless before God. The sinner may err, but he is not cast off without mercy. His only hope, however, is repentance toward God and faith in the Lord Jesus Christ. It is the Father's prerogative to forgive our transgressions and sins, because Christ has taken upon Himself our guilt and reprieved us, imputing to us His own righteousness. His sacrifice satisfies fully the demands of justice. Justification is the opposite of condemnation. God's boundless mercy is exercised toward those who are wholly undeserving. He forgives transgressions and sins for the sake of Jesus, who has become the propitiation for our sins. Through faith in Christ, the guilty transgressor is brought into favor with God and into the strong hope of life eternal (Manuscript 21, 1891). A Sign to the World—Justification by faith in Christ will be made manifest in transformation of character. This is the sign to the world of the truth of the doctrines we profess. The daily evidence that we are a living church is seen in the fact that we are practicing the Word. A living testimony goes forth to the world in consistent Christian action. It declares to a world apostatized that there is a people who believe that our safety is in clinging to the Bible. This testimony is in unmistakable distinction from that of the great apostate church, which adopts human wisdom and authority in place of the wisdom and authority of God (Letter 83, 1896). 20. See EGW on 1 John 3:4. 20-31 (Galatians 6:14; Ephesians 2:8, 9; Titus 3:5; Hebrews 7:25; Revelation 22:17). With Humble Hearts Survey the Atonement—Let no one take the limited, narrow position that any of the works of man can help in the least possible way to liquidate the debt of his transgression. This is a fatal deception. If you would understand it, you must cease haggling over your pet ideas, and with humble hearts survey the atonement. This matter is so dimly comprehended that thousands upon thousands claiming to be sons of God are children of the wicked one, because they will depend on their own works. God always demanded good works, the law demands it, but because man placed himself in sin where his good works were valueless, Jesus’ righteousness alone can avail. Christ is able to save to the uttermost because He ever liveth to make intercession for us. All that man can possibly do toward his own salvation is to accept the invitation, “Whosoever will, let him take the water of life freely.” No sin can be committed by man for which satisfaction has not been met on Calvary. Thus the cross, in earnest appeals, continually proffers to the sinner a thorough expiation (Manuscript 50, 1900). 24-26 (see EGW on ch. 5:11). The Father Abundantly Satisfied—The atonement that has been made for us by Christ is wholly and abundantly satisfactory to the Father. God can be just, and yet the justifier of those who believe (Manuscript 28, 1905). (Ch. 5:1.) Justification Means Complete Pardon—[Romans 3:24-26 quoted.] Here the truth is laid out in plain lines. This mercy and goodness is wholly undeserved. The grace of Christ is freely to justify the sinner without merit or claim on his part. Justification is a full, complete pardon of sin. The moment a sinner accepts Christ by faith, that moment he is pardoned. The righteousness of Christ is imputed to him, and he is no more to doubt God's forgiving grace. There is nothing in faith that makes it our saviour. Faith cannot remove our guilt. Christ is the power of God unto salvation to all them that believe. The justification comes through the merits of Jesus Christ. He has paid the price for the sinner's redemption. Yet it is only through faith in His blood that Jesus can justify the believer. The sinner cannot depend upon his own good works as a means of justification. He must come to the point where he will renounce all his sin, and embrace one degree of light after another as it shines upon his pathway. He simply grasps by faith the free and ample provision made in the blood of Christ. He believes the promises of God, which through Christ are made unto him sanctification and righteousness and redemption. And if he follows Jesus, he will walk humbly in the light, rejoicing in the light and diffusing that light to others. Being justified by faith, he carries cheerfulness with him in his obedience in all his life. Peace with God is the result of what Christ is to him. The souls who are in subordination to God, who honor Him, and are doers of His Word, will receive divine enlightenment. In the precious Word of God there is purity and loftiness as well as beauty that, unless assisted by God, the highest powers of man cannot attain to (The Signs of the Times, May 19, 1898). (Psalm 18:35; 85:10; 89:14; Revelation 4:3; see EGW on John 3:16.) The Mingling of Judgment and Mercy—As the bow in the cloud is formed by the union of the sunlight and the shower, so the rainbow encircling the throne represents the combined power of mercy and justice. It is not justice alone that is to be maintained; for this would eclipse the glory of the rainbow of promise above the throne; man could see only the penalty of the law. Were there no justice, no penalty, there would be no stability to the government of God. It is the mingling of judgment and mercy that makes salvation full and complete. It is the blending of the two that leads us, as we view the world's Redeemer and the law of Jehovah, to exclaim, “Thy gentleness hath made me great.” We know that the gospel is a perfect and complete system, revealing the immutability of the law of God. It inspires the heart with hope, and with love for God. Mercy invites us to enter through the gates into the city of God, and justice is sacrificed to accord to every obedient soul full privileges as a member of the royal family, a child of the heavenly King. If we were defective in character, we could not pass the gates that mercy has opened to the obedient; for justice stands at the entrance, and demands holiness, purity, in all who would see God. Were justice extinct, and were it possible for divine mercy to open the gates to the whole race, irrespective of character, there would be a worse condition of disaffection and rebellion in heaven than before Satan was expelled. The peace, happiness, and harmony of heaven would be broken up. The change from earth to heaven will not change men's characters; the happiness of the redeemed in heaven results from the characters formed in this life, after the image of Christ. The saints in heaven will first have been saints on earth. The salvation that Christ made such a sacrifice to gain for man, is that which is alone of value, that which saves from sin—the cause of all the misery and woe in our world. Mercy extended to the sinner is constantly drawing him to Jesus. If he responds, coming in penitence with confession, in faith laying hold of the hope set before him in the gospel, God will not despise the broken and contrite heart. Thus the law of God is not weakened, but the power of sin is broken, and the scepter of mercy is extended to the penitent sinner (Letter 1f, 1890). 24-28 (see EGW on Galatians 2:16; 1 Thessalonians 4:3). Speculations About Righteousness by Faith—Many commit the error of trying to define minutely the fine points of distinction between justification and sanctification. Into the definitions of these two terms they often bring their own ideas and speculations. Why try to be more minute than is Inspiration on the vital question of righteousness by faith? Why try to work out every minute point, as if the salvation of the soul depended upon all having exactly your understanding of this matter? All cannot see in the same line of vision (Manuscript 21, 1891). 25. See EGW on ch. 7:12. 27. See EGW on Ephesians 2:8, 9. 28. See EGW on ch. 4:3, 4. 31 (ch. 6:15; 1 Samuel 15:22; Revelation 22:14; see EGW on 2 Corinthians 3:7-18; Ephesians 2:14-16; Revelation 2:6). God's Standard Has Not Changed—The gospel of good news was not to be interpreted as allowing men to live in continued rebellion against God by transgressing His just and holy law. Why cannot those who claim to understand the Scriptures, see that God's requirement under grace is just the same He made in Eden—perfect obedience to His law. In the judgment, God will ask those who profess to be Christians, Why did you claim to believe in My Son, and continue to transgress My law? Who required this at your hands—to trample upon My rules of righteousness? “Behold, to obey is better than sacrifice, and to hearken than the fat of rams.” The gospel of the New Testament is not the Old Testament standard lowered to meet the sinner and save him in his sins. God requires of all His subjects obedience, entire obedience to all His commandments. He demands now as ever perfect righteousness as the only title to heaven. Christ is our hope and our refuge. His righteousness is imputed only to the obedient. Let us accept it through faith, that the Father shall find in us no sin. But those who have trampled on the holy law will have no right to claim that righteousness. O that we might view the immensity of the plan of salvation as obedient children to all God's requirements, believing that we have peace with God through Jesus Christ, our atoning sacrifice (The Review and Herald, September 21, 1886)! (1 John 2:4.) Faith Manifested by Works of Obedience—God requires at this time just what He required of the holy pair in Eden, perfect obedience to His requirements. His law remains the same in all ages. The great standard of righteousness presented in the Old Testament is not lowered in the New. It is not the work of the gospel to weaken the claims of God's holy law, but to bring men up where they can keep its precepts. The faith in Christ which saves the soul is not what it is represented to be by many. “Believe, believe,” is their cry; “only believe in Christ, and you will be saved. It is all you have to do.” While true faith trusts wholly in Christ for salvation, it will lead to perfect conformity to the law of God. Faith is manifested by works. And the apostle John declares, “He that saith, I know him, and keepeth not his commandments, is a liar” (The Review and Herald, October 5, 1886). Disconnect the Law and the Gospel?—The enemy has ever labored to disconnect the law and the gospel. They go hand in hand (Manuscript 11, 1893). We honor both the Father and the Son when we talk about the law. The Father gave us the law, and the Son died to magnify it and make it honorable (Manuscript 5, 1885). It is impossible for us to exalt the law of Jehovah unless we take hold of the righteousness of Jesus Christ (Manuscript 5, 1889). The law of Jehovah is the tree, the gospel is the fragrant blossoms and fruit which it bears (Letter 119, 1897).

Abraham Justified by Faith Rom 4:1  What then shall we say that Abraham, our forefather according to the flesh, has found?  Rom 4:2  For if Abraham was justified by works, he has something to boast about, but not before God.  Rom 4:3  For what does the Scripture say? "ABRAHAM BELIEVED GOD, AND IT WAS CREDITED TO HIM AS RIGHTEOUSNESS."  Rom 4:4  Now to the one who works, his wage is not credited as a favor, but as what is due.  Rom 4:5  But to the one who does not work, but believes in Him who justifies the ungodly, his faith is credited as righteousness,  Rom 4:6  just as David also speaks of the blessing on the man to whom God credits righteousness apart from works:  Rom 4:7  "BLESSED ARE THOSE WHOSE LAWLESS DEEDS HAVE BEEN FORGIVEN, AND WHOSE SINS HAVE BEEN COVERED.  Rom 4:8  "BLESSED IS THE MAN WHOSE SIN THE LORD WILL NOT TAKE INTO ACCOUNT."  Rom 4:9  Is this blessing then on the circumcised, or on the uncircumcised also? For we say, "FAITH WAS CREDITED TO ABRAHAM AS RIGHTEOUSNESS."  Rom 4:10  How then was it credited? While he was circumcised, or uncircumcised? Not while circumcised, but while uncircumcised;  Rom 4:11  and he received the sign of circumcision, a seal of the righteousness of the faith which he had while uncircumcised, so that he might be the father of all who believe without being circumcised, that righteousness might be credited to them,  Rom 4:12  and the father of circumcision to those who not only are of the circumcision, but who also follow in the steps of the faith of our father Abraham which he had while uncircumcised.  The Promise Realized Through Faith Rom 4:13  For the promise to Abraham or to his descendants that he would be heir of the world was not through the Law, but through the righteousness of faith.  Rom 4:14  For if those who are of the Law are heirs, faith is made void and the promise is nullified;  Rom 4:15  for the Law brings about wrath, but where there is no law, there also is no violation.  Rom 4:16  For this reason it is by faith, in order that it may be in accordance with grace, so that the promise will be guaranteed to all the descendants, not only to those who are of the Law, but also to those who are of the faith of Abraham, who is the father of us all,  Rom 4:17  (as it is written, "A FATHER OF MANY NATIONS HAVE I MADE YOU") in the presence of Him whom he believed, even God, who gives life to the dead and calls into being that which does not exist.  Rom 4:18  In hope against hope he believed, so that he might become a father of many nations according to that which had been spoken, "SO SHALL YOUR DESCENDANTS BE."  Rom 4:19  Without becoming weak in faith he contemplated his own body, now as good as dead since he was about a hundred years old, and the deadness of Sarah's womb;  Rom 4:20  yet, with respect to the promise of God, he did not waver in unbelief but grew strong in faith, giving glory to God,  Rom 4:21  and being fully assured that what God had promised, He was able also to perform.  Rom 4:22  Therefore IT WAS ALSO CREDITED TO HIM AS RIGHTEOUSNESS.  Rom 4:23  Now not for his sake only was it written that it was credited to him,  Rom 4:24  but for our sake also, to whom it will be credited, as those who believe in Him who raised Jesus our Lord from the dead,  Rom 4:25  He who was delivered over because of our transgressions, and was raised because of our justification. Chapter 4 3-5 (chs. 3:28; 5:1; Ephesians 2:8). Faith Lays Hold of Christ's Righteousness—Faith is the condition upon which God has seen fit to promise pardon to sinners; not that there is any virtue in faith whereby salvation is merited, but because faith can lay hold of the merits of Christ, the remedy provided for sin. Faith can present Christ's perfect obedience instead of the sinner's transgression and defection. When the sinner believes that Christ is his personal Saviour, then according to His unfailing promises, God pardons his sin and justifies him freely. The repentant soul realizes that his justification comes because Christ, as his substitute and surety, has died for him, is his atonement and righteousness. “Abraham believed God, and it was counted unto him for righteousness. Now to him that worketh is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.” Righteousness is obedience to the law. The law demands righteousness, and this the sinner owes to the law; but he is incapable of rendering it. The only way in which he can attain to righteousness is through faith. By faith he can bring to God the merits of Christ, and the Lord places the obedience of His Son to the sinner's account. Christ's righteousness is accepted in place of man's failure, and God receives, pardons, justifies, the repentant, believing soul, treats him as though he were righteous, and loves him as He loves His Son. This is how faith is accounted righteousness (The Review and Herald, November 4, 1890).

Peace with God Through Faith Rom 5:1  Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ,  Rom 5:2  through whom also we have obtained our introduction by faith into this grace in which we stand; and we exult in hope of the glory of God.  Rom 5:3  And not only this, but we also exult in our tribulations, knowing that tribulation brings about perseverance;  Rom 5:4  and perseverance, proven character; and proven character, hope;  Rom 5:5  and hope does not disappoint, because the love of God has been poured out within our hearts through the Holy Spirit who was given to us.  Rom 5:6  For while we were still helpless, at the right time Christ died for the ungodly.  Rom 5:7  For one will hardly die for a righteous man; though perhaps for the good man someone would dare even to die.  Rom 5:8  But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us.  Rom 5:9  Much more then, having now been justified by His blood, we shall be saved from the wrath of God through Him.  Rom 5:10  For if while we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life.  Rom 5:11  And not only this, but we also exult in God through our Lord Jesus Christ, through whom we have now received the reconciliation.  Death in Adam, Life in Christ Rom 5:12  Therefore, just as through one man sin entered into the world, and death through sin, and so death spread to all men, because all sinned—  Rom 5:13  for until the Law sin was in the world, but sin is not imputed when there is no law.  Rom 5:14  Nevertheless death reigned from Adam until Moses, even over those who had not sinned in the likeness of the offense of Adam, who is a type of Him who was to come.  Rom 5:15  But the free gift is not like the transgression. For if by the transgression of the one the many died, much more did the grace of God and the gift by the grace of the one Man, Jesus Christ, abound to the many.  Rom 5:16  The gift is not like that which came through the one who sinned; for on the one hand the judgment arose from one transgression resulting in condemnation, but on the other hand the free gift arose from many transgressions resulting in justification.  Rom 5:17  For if by the transgression of the one, death reigned through the one, much more those who receive the abundance of grace and of the gift of righteousness will reign in life through the One, Jesus Christ.  Rom 5:18  So then as through one transgression there resulted condemnation to all men, even so through one act of righteousness there resulted justification of life to all men.  Rom 5:19  For as through the one man's disobedience the many were made sinners, even so through the obedience of the One the many will be made righteous.  Rom 5:20  The Law came in so that the transgression would increase; but where sin increased, grace abounded all the more,  Rom 5:21  so that, as sin reigned in death, even so grace would reign through righteousness to eternal life through Jesus Christ our LordChapter 5 1 (chs. 3:19-28; 4:3-5; Galatians 2:16; Hebrews 11:1; see EGW on Galatians 5:6). Faith the Means, Not the End—Faith is not the ground of our salvation, but it is the great blessing—the eye that sees, the ear that hears, the feet that run, the hand that grasps. It is the means, not the end. If Christ gave His life to save sinners, why shall I not take that blessing? My faith grasps it, and thus my faith is the substance of things hoped for, the evidence of things unseen. Thus resting and believing, I have peace with God through the Lord Jesus Christ (Letter 329a, 1905). (2 Corinthians 5:7.) Faith and Feeling Distinct—Faith and feeling are as distinct as the east is from the west. Faith is not dependent on feeling. We must earnestly cry to God in faith, feeling or no feeling, and then live our prayers. Our assurance and evidence is God's word, and after we have asked we must believe without doubting. I praise Thee, O God, I praise Thee. Thou hast not failed me in the performance of Thy word. Thou has revealed Thyself unto me, and I am Thine to do Thy will (Letter 7, 1892). Simplicity and Power of Faith—Faith is simple in its operation and powerful in its results. Many professed Christians, who have a knowledge of the sacred Word, and believe its truth, fail in the childlike trust that is essential to the religion of Jesus. They do not reach out with that peculiar touch that brings the virtue of healing to the soul (Redemption: Or the Miracles of Christ, the Mighty One, 97). 11 (ch. 3:24-26). A Divine Remedy for Sin—The atonement of Christ is not a mere skillful way to have our sins pardoned; it is a divine remedy for the cure of transgression and the restoration of spiritual health. It is the Heaven-ordained means by which the righteousness of Christ may be not only upon us but in our hearts and characters (Letter 406, 1906). 12-19 (Matthew 4:1-11; 1 Corinthians 15:22, 45; Philippians 2:5-8; Hebrews 2:14-18; 4:15). Strength in Cooperating With God—[Romans 5:12, 18, 19 quoted.] The apostle contrasts the disobedience of Adam and the full, entire obedience of Christ. Think of what Christ's obedience means to us! It means that in His strength we too may obey. Christ was a human being. He served His heavenly Father with all the strength of His human nature. He has a twofold nature, at once human and divine. He is both God and man. Christ came to this world to show us what God can do and what we can do in cooperation with God. In human flesh He went into the wilderness to be tempted by the enemy. He knows what it is to hunger and thirst. He knows the weakness and the infirmities of the flesh. He was tempted in all points like as we are tempted. Our ransom has been paid by our Saviour. No one need be enslaved by Satan. Christ stands before us as our divine example, our all-powerful Helper. We have been bought with a price that it is impossible to compute. Who can measure the goodness and mercy of redeeming love (Manuscript 76, 1903)? Christ a Free Moral Agent—The second Adam was a free moral agent, held responsible for His conduct. Surrounded by intensely subtle and misleading influences, He was much less favorably situated than was the first Adam to lead a sinless life. Yet in the midst of sinners He resisted every temptation to sin, and maintained His innocency. He was ever sinless (The Southern Watchman, September 29, 1903, reprinted from Atlantic Union Gleaner, August 26, 1903). Man on Vantage Ground With God—As related to the first Adam, men receive from him nothing but guilt and the sentence of death. But Christ steps in and passes over the ground where Adam fell, enduring every test in man's behalf. He redeems Adam's disgraceful failure and fall by coming forth from the trial untarnished. This places man on vantage ground with God. It places him where, through accepting Christ as his Saviour, he becomes a partaker of the divine nature. Thus he becomes connected with God and Christ (Letter 68, 1899).. 

Dead to Sin, Alive to God Rom 6:1  What shall we say then? Are we to continue in sin so that grace may increase?  Rom 6:2  May it never be! How shall we who died to sin still live in it?  Rom 6:3  Or do you not know that all of us who have been baptized into Christ Jesus have been baptized into His death?  Rom 6:4  Therefore we have been buried with Him through baptism into death, so that as Christ was raised from the dead through the glory of the Father, so we too might walk in newness of life.  Rom 6:5  For if we have become united with Him in the likeness of His death, certainly we shall also be in the likeness of His resurrection,  Rom 6:6  knowing this, that our old self was crucified with Him, in order that our body of sin might be done away with, so that we would no longer be slaves to sin;  Rom 6:7  for he who has died is freed from sin.  Rom 6:8  Now if we have died with Christ, we believe that we shall also live with Him,  Rom 6:9  knowing that Christ, having been raised from the dead, is never to die again; death no longer is master over Him.  Rom 6:10  For the death that He died, He died to sin once for all; but the life that He lives, He lives to God.  Rom 6:11  Even so consider yourselves to be dead to sin, but alive to God in Christ Jesus.  Rom 6:12  Therefore do not let sin reign in your mortal body so that you obey its lusts,  Rom 6:13  and do not go on presenting the members of your body to sin as instruments of unrighteousness; but present yourselves to God as those alive from the dead, and your members as instruments of righteousness to God.  Rom 6:14  For sin shall not be master over you, for you are not under law but under grace.  Slaves to Righteousness Rom 6:15  What then? Shall we sin because we are not under law but under grace? May it never be!  Rom 6:16  Do you not know that when you present yourselves to someone as slaves for obedience, you are slaves of the one whom you obey, either of sin resulting in death, or of obedience resulting in righteousness?  Rom 6:17  But thanks be to God that though you were slaves of sin, you became obedient from the heart to that form of teaching to which you were committed,  Rom 6:18  and having been freed from sin, you became slaves of righteousness.  Rom 6:19  I am speaking in human terms because of the weakness of your flesh. For just as you presented your members as slaves to impurity and to lawlessness, resulting in further lawlessness, so now present your members as slaves to righteousness, resulting in sanctification.  Rom 6:20  For when you were slaves of sin, you were free in regard to righteousness.  Rom 6:21  Therefore what benefit were you then deriving from the things of which you are now ashamed? For the outcome of those things is death.  Rom 6:22  But now having been freed from sin and enslaved to God, you derive your benefit, resulting in sanctification, and the outcome, eternal life.  Rom 6:23  For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.Chapter 6 1-4 (Matthew 28:19; 2 Peter 1:2, 5-7). Baptism a Mutual Pledge—In baptism we are given to the Lord as a vessel to be used. Baptism is a most solemn renunciation of the world. Self is by profession dead to a life of sin. The waters cover the candidate, and in the presence of the whole heavenly universe the mutual pledge is made. In the name of the Father, the Son, and the Holy Spirit, man is laid in his watery grave, buried with Christ in baptism, and raised from the water to live the new life of loyalty to God. The three great powers in heaven are witnesses; they are invisible but present. In the first chapter of Second Peter is presented the progressive work in the Christian life. The whole chapter is a lesson of deep importance. If man, in acquiring the Christian graces, works on the plan of addition, God has pledged Himself to work in his behalf upon the plan of multiplication. “Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord.” The work is laid out before every soul that has acknowledged his faith in Jesus Christ by baptism, and has become a receiver of the pledge from the three persons—the Father, the Son, and the Holy Spirit (Manuscript 57, 1900). Faithfulness to Our Baptismal Vows—Faithfulness to our baptismal vows gives the heart preparation needful for saving souls (The Review and Herald, May 26, 1904). (2 Corinthians 6:17, 18; 7:1; Colossians 3:1.) Imprint of God Received by Baptism—Christ made baptism the entrance to His spiritual kingdom. He made this a positive condition with which all must comply who wish to be acknowledged as under the authority of the Father, the Son, and the Holy Ghost. Those who receive the ordinance of baptism thereby make a public declaration that they have renounced the world, and have become members of the royal family, children of the heavenly King. Those who do this are to make all worldly considerations secondary to their new relations. Publicly they have declared that they will no longer live in pride and self-indulgence. Christ enjoins those who receive this ordinance to remember that they are bound by a solemn covenant to live to the Lord. They are to use for Him all their entrusted capabilities, never losing the realization that they bear God's sign of obedience to the Sabbath of the fourth commandment, that they are subjects of Christ's kingdom, partakers of the divine nature. They are to surrender all they have and are to God, employing all their gifts to His name's glory. Those who are baptized in the threefold name of the Father, the Son, and the Holy Ghost, at the very entrance of their Christian life declare publicly that they have accepted the invitation, “Come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty.” “Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.” “If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God.” Let those who received the imprint of God by baptism heed these words, remembering that upon them the Lord has placed His signature, declaring them to be His sons and daughters. The Father, the Son, and the Holy Ghost, powers infinite and omniscient, receive those who truly enter into covenant relation with God. They are present at every baptism, to receive the candidates who have renounced the world and have received Christ into the soul temple. These candidates have entered into the family of God, and their names are inscribed in the Lamb's book of life (Manuscript 27a, 1900). A Door of Communication With Heaven—At our baptism we pledged ourselves to break all connection with Satan and his agencies, and to put heart and mind and soul into the work of extending the kingdom of God. All heaven is working for this object. The Father, the Son, and the Holy Spirit are pledged to cooperate with sanctified human instrumentalities. If we are true to our vow, there is opened to us a door of communication with heaven—a door that no human hand or satanic agency can close (The Review and Herald, May 17, 1906). Many Buried Alive—The new birth is a rare experience in this age of the world. This is the reason why there are so many perplexities in the churches. Many, so many, who assume the name of Christ are unsanctified and unholy. They have been baptized, but they were buried alive. Self did not die, and therefore they did not rise to newness of life in Christ (Manuscript 148, 1897). (2 Corinthians 6:17.) Baptism Not Graduation—Every opportunity, every advantage, every privilege, has been given to us to gain a rich Christian experience; but we do not learn everything all at once. There must be a growth. Many, having learned a little in school, think they are ready to graduate. They think they know about all that is worth knowing. We are not to think that as soon as we are baptized we are ready to graduate from the school of Christ. When we have accepted Christ, and in the name of the Father, and of the Son, and of the Holy Spirit have pledged ourselves to serve God, the Father, Christ, and the Holy Spirit—the three dignitaries and powers of heaven—pledge themselves that every facility shall be given to us if we carry out our baptismal vows to “come out from among them, and be ... separate, ... and touch not the unclean thing.” When we are true to our vows, He says, “I will receive you” (Manuscript 85, 1901). 3, 4. See EGW on Deuteronomy 26:18. 3-5. See EGW on Mark 16:1, 2. 15. See EGW on ch. 3:31. 19, 22 (1 Thessalonians 3:13; 4:7; Hebrews 12:14). Wholeness to God—Holiness is wholeness to God. The soul is surrendered to God. The will, and even the thoughts, are brought into subjection to the will of Christ. The love of Jesus fills the soul, and is constantly going out in a clear, refreshing stream, to make glad the hearts of others (Manuscript 33, 1911). 23. A Voice Heard in Heaven—Transgression placed the whole world in jeopardy, under the death sentence. But in heaven there was heard a voice saying, “I have found a ransom” (Letter 22, 1900).

Released from the Law Rom 7:1  Or do you not know, brethren (for I am speaking to those who know the law), that the law has jurisdiction over a person as long as he lives?  Rom 7:2  For the married woman is bound by law to her husband while he is living; but if her husband dies, she is released from the law concerning the husband.  Rom 7:3  So then, if while her husband is living she is joined to another man, she shall be called an adulteress; but if her husband dies, she is free from the law, so that she is not an adulteress though she is joined to another man.  Rom 7:4  Therefore, my brethren, you also were made to die to the Law through the body of Christ, so that you might be joined to another, to Him who was raised from the dead, in order that we might bear fruit for God.  Rom 7:5  For while we were in the flesh, the sinful passions, which were aroused by the Law, were at work in the members of our body to bear fruit for death.  Rom 7:6  But now we have been released from the Law, having died to that by which we were bound, so that we serve in newness of the Spirit and not in oldness of the letter.  The Law and Sin Rom 7:7  What shall we say then? Is the Law sin? May it never be! On the contrary, I would not have come to know sin except through the Law; for I would not have known about coveting if the Law had not said, "YOU SHALL NOT COVET."  Rom 7:8  But sin, taking opportunity through the commandment, produced in me coveting of every kind; for apart from the Law sin is dead.  Rom 7:9  I was once alive apart from the Law; but when the commandment came, sin became alive and I died;  Rom 7:10  and this commandment, which was to result in life, proved to result in death for me;  Rom 7:11  for sin, taking an opportunity through the commandment, deceived me and through it killed me.  Rom 7:12  So then, the Law is holy, and the commandment is holy and righteous and good.  Rom 7:13  Therefore did that which is good become a cause of death for me? May it never be! Rather it was sin, in order that it might be shown to be sin by effecting my death through that which is good, so that through the commandment sin would become utterly sinful.  Rom 7:14  For we know that the Law is spiritual, but I am of flesh, sold into bondage to sin.  Rom 7:15  For what I am doing, I do not understand; for I am not practicing what I would like to do, but I am doing the very thing I hate.  Rom 7:16  But if I do the very thing I do not want to do, I agree with the Law, confessing that the Law is good.  Rom 7:17  So now, no longer am I the one doing it, but sin which dwells in me.  Rom 7:18  For I know that nothing good dwells in me, that is, in my flesh; for the willing is present in me, but the doing of the good is not.  Rom 7:19  For the good that I want, I do not do, but I practice the very evil that I do not want.  Rom 7:20  But if I am doing the very thing I do not want, I am no longer the one doing it, but sin which dwells in me.  Rom 7:21  I find then the principle that evil is present in me, the one who wants to do good.  Rom 7:22  For I joyfully concur with the law of God in the inner man,  Rom 7:23  but I see a different law in the members of my body, waging war against the law of my mind and making me a prisoner of the law of sin which is in my members.  Rom 7:24  Wretched man that I am! Who will set me free from the body of this death?  Rom 7:25  Thanks be to God through Jesus Christ our Lord! So then, on the one hand I myself with my mind am serving the law of God, but on the other, with my flesh the law of sin. Chapter 7 7. See EGW on 2 Corinthians 3:7-18. 7-9 (Philippians 3:5, 6; James 1:23-25). Paul's Marvelous Change—Paul says that “as touching the law”—as far as outward acts were concerned—he was “blameless”, but when the spiritual character of the law was discerned, when he looked into the holy mirror, he saw himself a sinner. Judged by a human standard, he had abstained from sin, but when he looked into the depths of God's law, and saw himself as God saw him, he bowed in humiliation, and confessed his guilt. He did not go away from the mirror and forget what manner of man he was, but he exercised genuine repentance toward God and faith toward our Lord Jesus Christ. He was washed, he was cleansed. He says, “I had not known lust, except the law had said, Thou shalt not covet. But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead. For I was alive without the law once: but when the commandment came, sin revived, and I died.” Sin then appeared in its true hideousness, and his self-esteem was gone. He became humble. He no longer ascribed goodness and merit to himself. He ceased to think more highly of himself than he ought, and he ascribed all the glory to God. He was no longer ambitious for greatness. He ceased to want to avenge himself, and was no longer sensitive to reproach, neglect, or contempt. He no longer sought earthly alliance, station, or honor. He did not pull others down to uplift himself. He became gentle, condescending, meek and lowly of heart, because he had learned his lesson in the school of Christ. He talked of Jesus and His matchless love, and grew more and more into His image. He bent his whole energy to win souls to Christ. When trial came upon him because of his unselfish labor for souls, he bowed in prayer, and his love for them increased. His life was hid with Christ in God, and he loved Jesus with all the ardor of his nature. Every church was dear to him; every church member was a person of interest to him; for he looked upon every soul as the purchase of the blood of Christ (The Review and Herald, July 22, 1890). 9. God's Law Did Not Die—The apostle Paul, in relating his experience, presents an important truth concerning the work to be wrought in conversion. He says, “I was alive without the law once”—he felt no condemnation; “but when the commandment came,” when the law of God was urged upon his conscience, “sin revived, and I died.” Then he saw himself a sinner, condemned by the divine law. Mark, it was Paul, and not the law, that died (The Spirit of Prophecy 4:297). 12 (ch. 3:25; Ephesians 1:7). The Law Holds Its Dignity—Through the plan of salvation the law holds its dignity in condemning the sinner, and the sinner can be saved through the propitiation of Christ for our sins, “in whom we have redemption through his blood, even the forgiveness of sins.” The law is not changed in any particular to meet man in his fallen condition. It remains what it ever has been—holy, just, and good (The Review and Herald, May 23, 1899).

Life in the Spirit Rom 8:1  Therefore there is now no condemnation for those who are in Christ Jesus.  Rom 8:2  For the law of the Spirit of life in Christ Jesus has set you free from the law of sin and of death.  Rom 8:3  For what the Law could not do, weak as it was through the flesh, God did: sending His own Son in the likeness of sinful flesh and as an offering for sin, He condemned sin in the flesh,  Rom 8:4  so that the requirement of the Law might be fulfilled in us, who do not walk according to the flesh but according to the Spirit.  Rom 8:5  For those who are according to the flesh set their minds on the things of the flesh, but those who are according to the Spirit, the things of the Spirit.  Rom 8:6  For the mind set on the flesh is death, but the mind set on the Spirit is life and peace,  Rom 8:7  because the mind set on the flesh is hostile toward God; for it does not subject itself to the law of God, for it is not even able to do so,  Rom 8:8  and those who are in the flesh cannot please God.  Rom 8:9  However, you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. But if anyone does not have the Spirit of Christ, he does not belong to Him.  Rom 8:10  If Christ is in you, though the body is dead because of sin, yet the spirit is alive because of righteousness.  Rom 8:11  But if the Spirit of Him who raised Jesus from the dead dwells in you, He who raised Christ Jesus from the dead will also give life to your mortal bodies through His Spirit who dwells in you.  Heirs with Christ Rom 8:12  So then, brethren, we are under obligation, not to the flesh, to live according to the flesh—  Rom 8:13  for if you are living according to the flesh, you must die; but if by the Spirit you are putting to death the deeds of the body, you will live.  Rom 8:14  For all who are being led by the Spirit of God, these are sons of God.  Rom 8:15  For you have not received a spirit of slavery leading to fear again, but you have received a spirit of adoption as sons by which we cry out, "Abba! Father!"  Rom 8:16  The Spirit Himself testifies with our spirit that we are children of God,  Rom 8:17  and if children, heirs also, heirs of God and fellow heirs with Christ, if indeed we suffer with Him so that we may also be glorified with Him.  Future Glory Rom 8:18  For I consider that the sufferings of this present time are not worthy to be compared with the glory that is to be revealed to us.  Rom 8:19  For the anxious longing of the creation waits eagerly for the revealing of the sons of God.  Rom 8:20  For the creation was subjected to futility, not willingly, but because of Him who subjected it, in hope  Rom 8:21  that the creation itself also will be set free from its slavery to corruption into the freedom of the glory of the children of God.  Rom 8:22  For we know that the whole creation groans and suffers the pains of childbirth together until now.  Rom 8:23  And not only this, but also we ourselves, having the first fruits of the Spirit, even we ourselves groan within ourselves, waiting eagerly for our adoption as sons, the redemption of our body.  Rom 8:24  For in hope we have been saved, but hope that is seen is not hope; for who hopes for what he already sees?  Rom 8:25  But if we hope for what we do not see, with perseverance we wait eagerly for it.  Rom 8:26  In the same way the Spirit also helps our weakness; for we do not know how to pray as we should, but the Spirit Himself intercedes for us with groanings too deep for words;  Rom 8:27  and He who searches the hearts knows what the mind of the Spirit is, because He intercedes for the saints according to the will of God.  Rom 8:28  And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose.  Rom 8:29  For those whom He foreknew, He also predestined to become conformed to the image of His Son, so that He would be the firstborn among many brethren;  Rom 8:30  and these whom He predestined, He also called; and these whom He called, He also justified; and these whom He justified, He also glorified.  God's Everlasting Love Rom 8:31  What then shall we say to these things? If God is for us, who is against us?  Rom 8:32  He who did not spare His own Son, but delivered Him over for us all, how will He not also with Him freely give us all things?  Rom 8:33  Who will bring a charge against God's elect? God is the one who justifies;  Rom 8:34  who is the one who condemns? Christ Jesus is He who died, yes, rather who was raised, who is at the right hand of God, who also intercedes for us.  Rom 8:35  Who will separate us from the love of Christ? Will tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?  Rom 8:36  Just as it is written, "FOR YOUR SAKE WE ARE BEING PUT TO DEATH ALL DAY LONG; WE WERE CONSIDERED AS SHEEP TO BE SLAUGHTERED."  Rom 8:37  But in all these things we overwhelmingly conquer through Him who loved us.  Rom 8:38  For I am convinced that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers,  Rom 8:39  nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord. Chapter 8 11 (Matthew 26:39; Luke 22:42, 43; see EGW on 1 Corinthians 15:20, 40-52). A Cup of Blessing—“But if the Spirit of Him that raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies by His Spirit that dwelleth in you.” O how precious are these words to every bereaved soul! Christ is our Guide and Comforter, who comforts us in all our tribulations. When He gives us a bitter draught to drink, He also holds a cup of blessing to our lips. He fills the heart with submission, with joy and peace in believing, and enables us to say submissively, Not my will, but Thy will, O Lord, be done (Letter 65a, 1894). 13. See EGW on 1 Corinthians 9:24-27. 15-21 (1 Timothy 1:9, 10; James 1:22-25; see EGW on 2 Corinthians 3:6-9). Not Obedient, but Transgressors, Under Bondage—Paul in his Epistle to Timothy describes the very men who are under the bondage of the law. They are the transgressors of the law. He names them lawless, disobedient, sinners, unholy, profane, murderers, adulterers, liars, and all who depart from sound doctrine. 1 Timothy 1:9, 10. The law of God is the mirror to show man the defects in his character. But it is not pleasant to those who take pleasure in unrighteousness to see their moral deformity. They do not prize this faithful mirror, because it reveals to them their sins. Therefore, instead of instituting a war against their carnal minds, they war against the true and faithful mirror, given them by Jehovah for the very purpose that they may not be deceived, but that they may have revealed to them the defects in their character. Should the discovery of these defects lead them to hate the mirror, or to hate themselves? Should they put away the mirror which discovers these defects? No; the sins which they cherish, which the faithful mirror shows them as existing in their characters, will close before them the portals of heaven, unless they are put away, and they become perfect before God (The Review and Herald, March 8, 1870). (Galatians 4:24-31; 5:1.) Obedience Not Bondage—No one who believes in Jesus Christ is under bondage to the law of God; for His law is a law of life, not of death, to those who obey its precepts. All who comprehend the spirituality of the law, all who realize its power as a detector of sin, are in just as helpless a condition as is Satan himself, unless they accept the atonement provided for them in the remedial sacrifice of Jesus Christ, who is our atonement—at-one-ment with God. Through faith in Christ obedience to every principle of the law is made possible (Manuscript 122, 1901). (Galatians 3:6-9.) The Bondage of Legal Religion—The spirit of bondage is engendered by seeking to live in accordance with legal religion, through striving to fulfill the claims of the law in our own strength. There is hope for us only as we come under the Abrahamic covenant, which is the covenant of grace by faith in Christ Jesus. The gospel preached to Abraham, through which he had hope, was the same gospel that is preached to us today, through which we have hope. Abraham looked unto Jesus, who is also the Author and the Finisher of our faith (The Youth's Instructor, September 22, 1892). 17 (Galatians 4:7). Privileges for God's Obedient Children—God loves His obedient children. He has a kingdom prepared, not for disloyal subjects, but for His children whom He has tested and tried in a world marred and corrupted by sin. As obedient children, we have the privilege of relationship with God. “If children,” He says, “then heirs” to an immortal inheritance.... Christ and His people are one (Letter 119, 1897). 18. See EGW on 2 Corinthians 4:17, 18. 22. See EGW on Genesis 3:17, 18. 26. See EGW on Matthew 3:13-17. 26, 34 (Ephesians 5:2; Hebrews 7:24-28; 8:1, 2; 9:24; 1 John 2:1; Revelation 8:3, 4; see EGW on Acts 1:11; Hebrews 7:25). Intercession of Christ and His Spirit—Christ Jesus is represented as continually standing at the altar, momentarily offering up the sacrifice for the sins of the world. He is a minister of the true tabernacle which the Lord pitched and not man. The typical shadows of the Jewish tabernacle no longer possess any virtue. A daily and yearly typical atonement is no longer to be made, but the atoning sacrifice through a mediator is essential because of the constant commission of sin. Jesus is officiating in the presence of God, offering up His shed blood, as it had been a lamb slain. Jesus presents the oblation offered for every offense and every shortcoming of the sinner. Christ, our Mediator, and the Holy Spirit are constantly interceding in man's behalf, but the Spirit pleads not for us as does Christ who presents His blood, shed from the foundation of the world; the Spirit works upon our hearts, drawing out prayers and penitence, praise and thanksgiving. The gratitude which flows from our lips is the result of the Spirit striking the cords of the soul in holy memories, awakening the music of the heart. The religious services, the prayers, the praise, the penitent confession of sin ascend from true believers as incense to the heavenly sanctuary; but passing through the corrupt channels of humanity, they are so defiled that unless purified by blood, they can never be of value with God. They ascend not in spotless purity, and unless the Intercessor who is at God's right hand presents and purifies all by His righteousness, it is not acceptable to God. All incense from earthly tabernacles must be moist with the cleansing drops of the blood of Christ. He holds before the Father the censer of His own merits, in which there is no taint of earthly corruption. He gathers into this censer the prayers, the praise, and the confessions of His people, and with these He puts His own spotless righteousness. Then, perfumed with the merits of Christ's propitiation, the incense comes up before God wholly and entirely acceptable. Then gracious answers are returned. O, that all may see that everything in obedience, in penitence, in praise and thanksgiving must be placed upon the glowing fire of the righteousness of Christ. The fragrance of this righteousness ascends like a cloud around the mercy seat (Manuscript 50, 1900). 29 (2 Corinthians 3:18; Colossians 3:10). Moral Image of God Restored Through Christ—Though the moral image of God was almost obliterated by the sin of Adam, through the merits and power of Jesus it may be renewed. Man may stand with the moral image of God in his character; for Jesus will give it to him. Unless the moral image of God is seen in man, he can never enter the city of God as a conqueror (The Review and Herald, June 10, 1890). 29, 30. See EGW on Ephesians 1:4, 5, 11. 34 (Hebrews 7:25; 1 John 2:1; see EGW on Matthew 28:18). Kept by Christ's Intercessions—Everyone who will break from the slavery and service of Satan, and will stand under the blood-stained banner of Prince Immanuel will be kept by Christ's intercessions. Christ, as our Mediator, at the right hand of the Father, ever keeps us in view, for it is as necessary that He should keep us by His intercessions as that He should redeem us with His blood. If He lets go His hold of us for one moment, Satan stands ready to destroy. Those purchased by His blood, He now keeps by His intercession (Manuscript 73, 1893). (Ephesians 5:2; Hebrews 7:25-27; 9:23-26; 13:15; Revelation 8:3, 4.) Constant Need of Christ's Intercession—Christ was the foundation of the whole Jewish economy. In the service of the Jewish priesthood we are continually reminded of the sacrifice and intercession of Christ. All who come to Christ today are to remember that His merit is the incense that mingles with the prayers of those who repent of their sins and receive pardon and mercy and grace. Our need of Christ's intercession is constant. Day by day, morning and evening, the humble heart needs to offer up prayers to which will be returned answers of grace and peace and joy. “By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name. But to do good and to communicate forget not: for with such sacrifice God is well pleased” (Manuscript 14, 1901). (John 14:6; 1 Timothy 2:5; Hebrews 9:11-14.) Clothed With His Priestly Vestments—Christ is the connecting link between God and man. He has promised His personal intercession by employing His name. He places the whole virtue of His righteousness on the side of the suppliant. Christ pleads for man, and man, in need of divine help, pleads for himself in the presence of God, using the power of the influence of the One who gave His life for the world. As we acknowledge before God our appreciation of Christ's merits, fragrance is given to our intercessions. Oh, who can value this great mercy and love! As we approach God through the virtue of Christ's merits, we are clothed with His priestly vestments. He places us close by His side, encircling us with His human arm, while with His divine arm He grasps the throne of the Infinite. He puts His merits, as sweet incense, in a censer in our hands, in order to encourage our petitions. He promises to hear and answer our supplications. Yes, Christ has become the medium of prayer between man and God. He also has become the medium of blessing between God and man. He has combined divinity and humanity. Men are to be co-laborers with God in the salvation of their own souls, and then make earnest, persevering, untiring efforts to save those who are ready to perish (Letter 22, 1898).

God's Sovereign Choice Rom 9:1  I am telling the truth in Christ, I am not lying, my conscience testifies with me in the Holy Spirit,  Rom 9:2  that I have great sorrow and unceasing grief in my heart.  Rom 9:3  For I could wish that I myself were accursed, separated from Christ for the sake of my brethren, my kinsmen according to the flesh,  Rom 9:4  who are Israelites, to whom belongs the adoption as sons, and the glory and the covenants and the giving of the Law and the temple service and the promises,  Rom 9:5  whose are the fathers, and from whom is the Christ according to the flesh, who is over all, God blessed forever. Amen.  Rom 9:6  But it is not as though the word of God has failed. For they are not all Israel who are descended from Israel;  Rom 9:7  nor are they all children because they are Abraham's descendants, but: "THROUGH ISAAC YOUR DESCENDANTS WILL BE NAMED."  Rom 9:8  That is, it is not the children of the flesh who are children of God, but the children of the promise are regarded as descendants.  Rom 9:9  For this is the word of promise: "AT THIS TIME I WILL COME, AND SARAH SHALL HAVE A SON."  Rom 9:10  And not only this, but there was Rebekah also, when she had conceived twins by one man, our father Isaac;  Rom 9:11  for though the twins were not yet born and had not done anything good or bad, so that God's purpose according to His choice would stand, not because of works but because of Him who calls,  Rom 9:12  it was said to her, "THE OLDER WILL SERVE THE YOUNGER."  Rom 9:13  Just as it is written, "JACOB I LOVED, BUT ESAU I HATED."  Rom 9:14  What shall we say then? There is no injustice with God, is there? May it never be!  Rom 9:15  For He says to Moses, "I WILL HAVE MERCY ON WHOM I HAVE MERCY, AND I WILL HAVE COMPASSION ON WHOM I HAVE COMPASSION."  Rom 9:16  So then it does not depend on the man who wills or the man who runs, but on God who has mercy.  Rom 9:17  For the Scripture says to Pharaoh, "FOR THIS VERY PURPOSE I RAISED YOU UP, TO DEMONSTRATE MY POWER IN YOU, AND THAT MY NAME MIGHT BE PROCLAIMED THROUGHOUT THE WHOLE EARTH."  Rom 9:18  So then He has mercy on whom He desires, and He hardens whom He desires.  Rom 9:19  You will say to me then, "Why does He still find fault? For who resists His will?"  Rom 9:20  On the contrary, who are you, O man, who answers back to God? The thing molded will not say to the molder, "Why did you make me like this," will it?  Rom 9:21  Or does not the potter have a right over the clay, to make from the same lump one vessel for honorable use and another for common use?  Rom 9:22  What if God, although willing to demonstrate His wrath and to make His power known, endured with much patience vessels of wrath prepared for destruction?  Rom 9:23  And He did so to make known the riches of His glory upon vessels of mercy, which He prepared beforehand for glory,  Rom 9:24  even us, whom He also called, not from among Jews only, but also from among Gentiles.  Rom 9:25  As He says also in Hosea, "I WILL CALL THOSE WHO WERE NOT MY PEOPLE, 'MY PEOPLE,' AND HER WHO WAS NOT BELOVED, 'BELOVED.'"  Rom 9:26  "AND IT SHALL BE THAT IN THE PLACE WHERE IT WAS SAID TO THEM, 'YOU ARE NOT MY PEOPLE,' THERE THEY SHALL BE CALLED SONS OF THE LIVING GOD."  Rom 9:27  Isaiah cries out concerning Israel, "THOUGH THE NUMBER OF THE SONS OF ISRAEL BE LIKE THE SAND OF THE SEA, IT IS THE REMNANT THAT WILL BE SAVED;  Rom 9:28  FOR THE LORD WILL EXECUTE HIS WORD ON THE EARTH, THOROUGHLY AND QUICKLY."  Rom 9:29  And just as Isaiah foretold, "UNLESS THE LORD OF SABAOTH HAD LEFT TO US A POSTERITY, WE WOULD HAVE BECOME LIKE SODOM, AND WOULD HAVE RESEMBLED GOMORRAH."  Israel's Unbelief Rom 9:30  What shall we say then? That Gentiles, who did not pursue righteousness, attained righteousness, even the righteousness which is by faith;  Rom 9:31  but Israel, pursuing a law of righteousness, did not arrive at that law.  Rom 9:32  Why? Because they did not pursue it by faith, but as though it were by works. They stumbled over the stumbling stone,  Rom 9:33  just as it is written, "BEHOLD, I LAY IN ZION A STONE OF STUMBLING AND A ROCK OF OFFENSE, AND HE WHO BELIEVES IN HIM WILL NOT BE DISAPPOINTED." Chapter 9 5. See EGW on John 1:1-3.

Rom 10:1  Brethren, my heart's desire and my prayer to God for them is for their salvation.  Rom 10:2  For I testify about them that they have a zeal for God, but not in accordance with knowledge.  Rom 10:3  For not knowing about God's righteousness and seeking to establish their own, they did not subject themselves to the righteousness of God.  Rom 10:4  For Christ is the end of the law for righteousness to everyone who believes.  The Message of Salvation to All Rom 10:5  For Moses writes that the man who practices the righteousness which is based on law shall live by that righteousness.  Rom 10:6  But the righteousness based on faith speaks as follows: "DO NOT SAY IN YOUR HEART, 'WHO WILL ASCEND INTO HEAVEN?' (that is, to bring Christ down),  Rom 10:7  or 'WHO WILL DESCEND INTO THE ABYSS?' (that is, to bring Christ up from the dead)."  Rom 10:8  But what does it say? "THE WORD IS NEAR YOU, IN YOUR MOUTH AND IN YOUR HEART"—that is, the word of faith which we are preaching,  Rom 10:9  that if you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved;  Rom 10:10  for with the heart a person believes, resulting in righteousness, and with the mouth he confesses, resulting in salvation.  Rom 10:11  For the Scripture says, "WHOEVER BELIEVES IN HIM WILL NOT BE DISAPPOINTED."  Rom 10:12  For there is no distinction between Jew and Greek; for the same Lord is Lord of all, abounding in riches for all who call on Him;  Rom 10:13  for "WHOEVER WILL CALL ON THE NAME OF THE LORD WILL BE SAVED."  Rom 10:14  How then will they call on Him in whom they have not believed? How will they believe in Him whom they have not heard? And how will they hear without a preacher?  Rom 10:15  How will they preach unless they are sent? Just as it is written, "HOW BEAUTIFUL ARE THE FEET OF THOSE WHO BRING GOOD NEWS OF GOOD THINGS!"  Rom 10:16  However, they did not all heed the good news; for Isaiah says, "LORD, WHO HAS BELIEVED OUR REPORT?"  Rom 10:17  So faith comes from hearing, and hearing by the word of Christ.  Rom 10:18  But I say, surely they have never heard, have they? Indeed they have; "THEIR VOICE HAS GONE OUT INTO ALL THE EARTH, AND THEIR WORDS TO THE ENDS OF THE WORLD."  Rom 10:19  But I say, surely Israel did not know, did they? First Moses says, "I WILL MAKE YOU JEALOUS BY THAT WHICH IS NOT A NATION, BY A NATION WITHOUT UNDERSTANDING WILL I ANGER YOU."  Rom 10:20  And Isaiah is very bold and says, "I WAS FOUND BY THOSE WHO DID NOT SEEK ME, I BECAME MANIFEST TO THOSE WHO DID NOT ASK FOR ME."  Rom 10:21  But as for Israel He says, "ALL THE DAY LONG I HAVE STRETCHED OUT MY HANDS TO A DISOBEDIENT AND OBSTINATE PEOPLE."Chapter 10 5. See EGW on Deuteronomy 6:6-9. 

The Remnant of Israel Rom 11:1  I say then, God has not rejected His people, has He? May it never be! For I too am an Israelite, a descendant of Abraham, of the tribe of Benjamin.  Rom 11:2  God has not rejected His people whom He foreknew. Or do you not know what the Scripture says in the passage about Elijah, how he pleads with God against Israel?  Rom 11:3  "Lord, THEY HAVE KILLED YOUR PROPHETS, THEY HAVE TORN DOWN YOUR ALTARS, AND I ALONE AM LEFT, AND THEY ARE SEEKING MY LIFE."  Rom 11:4  But what is the divine response to him? "I HAVE KEPT for Myself SEVEN THOUSAND MEN WHO HAVE NOT BOWED THE KNEE TO BAAL."  Rom 11:5  In the same way then, there has also come to be at the present time a remnant according to God's gracious choice.  Rom 11:6  But if it is by grace, it is no longer on the basis of works, otherwise grace is no longer grace.  Rom 11:7  What then? What Israel is seeking, it has not obtained, but those who were chosen obtained it, and the rest were hardened;  Rom 11:8  just as it is written, "GOD GAVE THEM A SPIRIT OF STUPOR, EYES TO SEE NOT AND EARS TO HEAR NOT, DOWN TO THIS VERY DAY."  Rom 11:9  And David says, "LET THEIR TABLE BECOME A SNARE AND A TRAP, AND A STUMBLING BLOCK AND A RETRIBUTION TO THEM.  Rom 11:10  "LET THEIR EYES BE DARKENED TO SEE NOT, AND BEND THEIR BACKS FOREVER."  Gentiles Grafted In Rom 11:11  I say then, they did not stumble so as to fall, did they? May it never be! But by their transgression salvation has come to the Gentiles, to make them jealous.  Rom 11:12  Now if their transgression is riches for the world and their failure is riches for the Gentiles, how much more will their fulfillment be!  Rom 11:13  But I am speaking to you who are Gentiles. Inasmuch then as I am an apostle of Gentiles, I magnify my ministry,  Rom 11:14  if somehow I might move to jealousy my fellow countrymen and save some of them.  Rom 11:15  For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead?  Rom 11:16  If the first piece of dough is holy, the lump is also; and if the root is holy, the branches are too.  Rom 11:17  But if some of the branches were broken off, and you, being a wild olive, were grafted in among them and became partaker with them of the rich root of the olive tree,  Rom 11:18  do not be arrogant toward the branches; but if you are arrogant, remember that it is not you who supports the root, but the root supports you.  Rom 11:19  You will say then, "Branches were broken off so that I might be grafted in."  Rom 11:20  Quite right, they were broken off for their unbelief, but you stand by your faith. Do not be conceited, but fear;  Rom 11:21  for if God did not spare the natural branches, He will not spare you, either.  Rom 11:22  Behold then the kindness and severity of God; to those who fell, severity, but to you, God's kindness, if you continue in His kindness; otherwise you also will be cut off.  Rom 11:23  And they also, if they do not continue in their unbelief, will be grafted in, for God is able to graft them in again.  Rom 11:24  For if you were cut off from what is by nature a wild olive tree, and were grafted contrary to nature into a cultivated olive tree, how much more will these who are the natural branches be grafted into their own olive tree?  The Mystery of Israel's Salvation Rom 11:25  For I do not want you, brethren, to be uninformed of this mystery—so that you will not be wise in your own estimation—that a partial hardening has happened to Israel until the fullness of the Gentiles has come in;  Rom 11:26  and so all Israel will be saved; just as it is written, "THE DELIVERER WILL COME FROM ZION, HE WILL REMOVE UNGODLINESS FROM JACOB."  Rom 11:27  "THIS IS MY COVENANT WITH THEM, WHEN I TAKE AWAY THEIR SINS."  Rom 11:28  From the standpoint of the gospel they are enemies for your sake, but from the standpoint of God's choice they are beloved for the sake of the fathers;  Rom 11:29  for the gifts and the calling of God are irrevocable.  Rom 11:30  For just as you once were disobedient to God, but now have been shown mercy because of their disobedience,  Rom 11:31  so these also now have been disobedient, that because of the mercy shown to you they also may now be shown mercy.  Rom 11:32  For God has shut up all in disobedience so that He may show mercy to all.  Rom 11:33  Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and unfathomable His ways!  Rom 11:34  For WHO HAS KNOWN THE MIND OF THE LORD, OR WHO BECAME HIS COUNSELOR?  Rom 11:35  Or WHO HAS FIRST GIVEN TO HIM THAT IT MIGHT BE PAID BACK TO HIM AGAIN?  Rom 11:36  For from Him and through Him and to Him are all things. To Him be the glory forever. Amen. Chapter 11 Jews Not to Be Ignored—The work for the Jews, as outlined in the eleventh chapter of Romans, is a work that is to be treated with special wisdom. It is a work that must not be ignored. The wisdom of God must come to our people. In all wisdom and righteousness we must clear the King's highway. The Jews are to be given every opportunity of coming to the light (Letter 96, 1910). 4-6 (Ephesians 1:4, 5, 11; 1 Peter 1:2; 2 Peter 1:10). Complying With Conditions of Election—If we comply with the conditions the Lord has made, we shall secure our election to salvation. Perfect obedience to His commandments is the evidence that we love God, and are not hardened in sin. Christ has a church in every age. There are in the church those who are not made any better by their connection with it. They themselves break the terms of their election. Obedience to the commandments of God gives us a right to the privileges of His church (Manuscript 166, 1898). 5 (John 15:4). The Only Election in the Bible—[John 15:4 quoted.] Now here are the most precious jewels of truth for every individual soul of us. Here is the only election in the Bible, and you can prove yourself elected of Christ by being faithful; you can prove yourself the chosen of Christ by abiding in the vine (Manuscript 43, 1894). 33 (Job 11:7; 1 Corinthians 2:7-14; see EGW on Job 38; 1 Corinthians 13:12). A Boundary Where Man's Resources Cease—It is the duty and privilege of all to use reason as far as man's finite faculties can go; but there is a boundary where man's resources must cease. There are many things that can never be reasoned out by the strongest intellect or discerned by the most penetrating mind. Philosophy cannot determine the ways and works of God; the human mind cannot measure infinity. Jehovah is the fountain of all wisdom, of all truth, of all knowledge. There are high attainments that man can reach in this life through the wisdom that God imparts; but there is an infinity beyond that will be the study and the joy of the saints throughout eternal ages. Man can now only linger upon the borders of that vast expanse, and let imagination take its flight. Finite man cannot fathom the deep things of God; for spiritual things are spiritually discerned. The human mind cannot comprehend the wisdom and power of God (The Review and Herald, December 29, 1896). (John 17:3.) Avoiding Guesswork in the Quest for God—Human talent and human conjecture have tried by searching to find out God. But guesswork has proved itself to be guesswork. Man cannot by searching find out God. This problem has not been given to human beings. All that man needs to know and can know of God has been revealed in His Word and in the life of His Son, the great Teacher. Let men remember that they have a Ruler in the heavens, a God who will not be trifled with. He who puts his reason to the stretch in an effort to exalt himself and to delineate God, will find that he might far better have stood as a humble suppliant before God, confessing himself to be only an erring human being. God cannot be understood by men. His ways and works are past finding out. In regard to the revelations that He has made of Himself in His Word, we may talk, but other than this, let us say of Him, Thou art God, and Thy ways are past finding out. There is a knowledge of God and of Christ which all who are saved must have. “This is life eternal,” Christ said, “that they might know thee the only true God, and Jesus Christ, whom thou hast sent.” The question for us to study is, What is truth—the truth for this time, which is to be cherished, loved, honored, and obeyed? The devotees of science have been defeated and disheartened in their effort to find out God. What they need to inquire is, What is truth (Manuscript 124, 1903)?

A Living Sacrifice Rom 12:1  Therefore I urge you, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship.  Rom 12:2  And do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect.  Gifts of Grace Rom 12:3  For through the grace given to me I say to everyone among you not to think more highly of himself than he ought to think; but to think so as to have sound judgment, as God has allotted to each a measure of faith.  Rom 12:4  For just as we have many members in one body and all the members do not have the same function,  Rom 12:5  so we, who are many, are one body in Christ, and individually members one of another.  Rom 12:6  Since we have gifts that differ according to the grace given to us, each of us is to exercise them accordingly: if prophecy, according to the proportion of his faith;  Rom 12:7  if service, in his serving; or he who teaches, in his teaching;  Rom 12:8  or he who exhorts, in his exhortation; he who gives, with liberality; he who leads, with diligence; he who shows mercy, with cheerfulness.  Marks of the True Christian Rom 12:9  Let love be without hypocrisy. Abhor what is evil; cling to what is good.  Rom 12:10  Be devoted to one another in brotherly love; give preference to one another in honor;  Rom 12:11  not lagging behind in diligence, fervent in spirit, serving the Lord;  Rom 12:12  rejoicing in hope, persevering in tribulation, devoted to prayer,  Rom 12:13  contributing to the needs of the saints, practicing hospitality.  Rom 12:14  Bless those who persecute you; bless and do not curse.  Rom 12:15  Rejoice with those who rejoice, and weep with those who weep.  Rom 12:16  Be of the same mind toward one another; do not be haughty in mind, but associate with the lowly. Do not be wise in your own estimation.  Rom 12:17  Never pay back evil for evil to anyone. Respect what is right in the sight of all men.  Rom 12:18  If possible, so far as it depends on you, be at peace with all men.  Rom 12:19  Never take your own revenge, beloved, but leave room for the wrath of God, for it is written, "VENGEANCE IS MINE, I WILL REPAY," says the Lord.  Rom 12:20  "BUT IF YOUR ENEMY IS HUNGRY, FEED HIM, AND IF HE IS THIRSTY, GIVE HIM A DRINK; FOR IN SO DOING YOU WILL HEAP BURNING COALS ON HIS HEAD."  Rom 12:21  Do not be overcome by evil, but overcome evil with good. A Living Sacrifice Rom 12:1  Therefore I urge you, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship.  Rom 12:2  And do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect.  Gifts of Grace Rom 12:3  For through the grace given to me I say to everyone among you not to think more highly of himself than he ought to think; but to think so as to have sound judgment, as God has allotted to each a measure of faith.  Rom 12:4  For just as we have many members in one body and all the members do not have the same function,  Rom 12:5  so we, who are many, are one body in Christ, and individually members one of another.  Rom 12:6  Since we have gifts that differ according to the grace given to us, each of us is to exercise them accordingly: if prophecy, according to the proportion of his faith;  Rom 12:7  if service, in his serving; or he who teaches, in his teaching;  Rom 12:8  or he who exhorts, in his exhortation; he who gives, with liberality; he who leads, with diligence; he who shows mercy, with cheerfulness.  Marks of the True Christian Rom 12:9  Let love be without hypocrisy. Abhor what is evil; cling to what is good.  Rom 12:10  Be devoted to one another in brotherly love; give preference to one another in honor;  Rom 12:11  not lagging behind in diligence, fervent in spirit, serving the Lord;  Rom 12:12  rejoicing in hope, persevering in tribulation, devoted to prayer,  Rom 12:13  contributing to the needs of the saints, practicing hospitality.  Rom 12:14  Bless those who persecute you; bless and do not curse.  Rom 12:15  Rejoice with those who rejoice, and weep with those who weep.  Rom 12:16  Be of the same mind toward one another; do not be haughty in mind, but associate with the lowly. Do not be wise in your own estimation.  Rom 12:17  Never pay back evil for evil to anyone. Respect what is right in the sight of all men.  Rom 12:18  If possible, so far as it depends on you, be at peace with all men.  Rom 12:19  Never take your own revenge, beloved, but leave room for the wrath of God, for it is written, "VENGEANCE IS MINE, I WILL REPAY," says the Lord.  Rom 12:20  "BUT IF YOUR ENEMY IS HUNGRY, FEED HIM, AND IF HE IS THIRSTY, GIVE HIM A DRINK; FOR IN SO DOING YOU WILL HEAP BURNING COALS ON HIS HEAD."  Rom 12:21  Do not be overcome by evil, but overcome evil with good.  A Living Sacrifice Rom 12:1  Therefore I urge you, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship.  Rom 12:2  And do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect.  Gifts of Grace Rom 12:3  For through the grace given to me I say to everyone among you not to think more highly of himself than he ought to think; but to think so as to have sound judgment, as God has allotted to each a measure of faith.  Rom 12:4  For just as we have many members in one body and all the members do not have the same function,  Rom 12:5  so we, who are many, are one body in Christ, and individually members one of another.  Rom 12:6  Since we have gifts that differ according to the grace given to us, each of us is to exercise them accordingly: if prophecy, according to the proportion of his faith;  Rom 12:7  if service, in his serving; or he who teaches, in his teaching;  Rom 12:8  or he who exhorts, in his exhortation; he who gives, with liberality; he who leads, with diligence; he who shows mercy, with cheerfulness.  Marks of the True Christian Rom 12:9  Let love be without hypocrisy. Abhor what is evil; cling to what is good.  Rom 12:10  Be devoted to one another in brotherly love; give preference to one another in honor;  Rom 12:11  not lagging behind in diligence, fervent in spirit, serving the Lord;  Rom 12:12  rejoicing in hope, persevering in tribulation, devoted to prayer,  Rom 12:13  contributing to the needs of the saints, practicing hospitality.  Rom 12:14  Bless those who persecute you; bless and do not curse.  Rom 12:15  Rejoice with those who rejoice, and weep with those who weep.  Rom 12:16  Be of the same mind toward one another; do not be haughty in mind, but associate with the lowly. Do not be wise in your own estimation.  Rom 12:17  Never pay back evil for evil to anyone. Respect what is right in the sight of all men.  Rom 12:18  If possible, so far as it depends on you, be at peace with all men.  Rom 12:19  Never take your own revenge, beloved, but leave room for the wrath of God, for it is written, "VENGEANCE IS MINE, I WILL REPAY," says the Lord.  Rom 12:20  "BUT IF YOUR ENEMY IS HUNGRY, FEED HIM, AND IF HE IS THIRSTY, GIVE HIM A DRINK; FOR IN SO DOING YOU WILL HEAP BURNING COALS ON HIS HEAD."  Rom 12:21  Do not be overcome by evil, but overcome evil with good.  Chapter 12 A Sermon Written for Our Instruction—A study of the twelfth chapter of Romans would be of profit to us. It is a sermon by the apostle Paul, written for our instruction (Manuscript 50, 1903). 1. See EGW on Exodus 20:1-17. 1, 2 (ch. 1:20; Psalm 19:1-4). God's Works Are His Teachers—[Romans 12:1, 2 quoted.] What does God accomplish, and what does He demand of us individually in the work of saving ourselves? God works in us by the light of His truth, which lighteneth every man that cometh into the world. The Scriptures refer to the works of God as they are revealed in our world, as so many teachers whose voices have gone out through the whole earth, proclaiming the attributes of God. The mind must see the truth, and the will bend to its claims, when it is presented to us based upon scriptural evidence (Manuscript 49, 1898). 2 (1 Corinthians 4:9; Philippians 2:12, 13). Good Fruits the Proof—Man, fallen man, may be transformed by the renewing of the mind, so that he can “prove what is that good, and acceptable, and perfect, will of God.” How does he prove this? By the Holy Spirit taking possession of his mind, spirit, heart, and character. Where does the proving come in? “We are made a spectacle unto the world, and to angels, and to men.” A real work is wrought by the Holy Spirit upon the human character, and its fruits are seen. Just as a good tree will bear good fruit, so will the tree that is actually planted in the Lord's garden produce good fruit unto eternal life. Besetting sins are overcome; evil thoughts are not allowed in the mind; evil habits are purged from the soul temple. The tendencies which have been biased in a wrong direction are turned in a right direction. Wrong dispositions and feelings are changed, new principles of action supplied, and there is a new standard of character. Holy tempers and sanctified emotions are now the fruit borne upon the Christian tree. An entire transformation has taken place. This is the work to be wrought. We see by experience that in our own human strength, resolutions and purposes are of no avail. Must we, then, give up our determined efforts? No; although our experience testifies that we cannot possibly do this work ourselves, help has been laid upon One who is mighty to do it for us. But the only way we can secure the help of God is to put ourselves wholly in His hands, and trust Him to work for us. As we lay hold of Him by faith, He does the work. The believer can only trust. As God works, we can work, trusting in Him and doing His will (Manuscript 1a, 1890). 3. Seeds of Self-glory Produce a Sure Harvest—[Romans 12:3, 10, 9 quoted.] ... The forms of unbelief are varied, for Satan watches every opportunity to crowd in some of his attributes. There is in the natural heart a tendency to be exalted or puffed up if success attends the efforts put forth. But self-exaltation can find no place in the work of God. Whatever your intelligence, however earnestly and zealously you may labor, unless you put away your own tendencies to pride, and submit to be guided by the Spirit of God, you will be on losing ground. Spiritual death in the soul is evidenced by spiritual pride and a crippled experience; those who have such an experience seldom make straight paths for their feet. If pride is nourished, the very qualities of the mind which grace, if received, would make a blessing, become contaminated. The very victories which would have been a savor of life unto life, if the glory had been given to God, become tarnished by self-glory. These may seem to be little things, unworthy of notice, but the seed thus scattered brings forth a sure harvest. It is these little sins, so common that they are often unnoticed, that Satan uses in his service (Manuscript 47, 1896). (Hebrews 11:1.) Faith Is God's Gift—Faith earns nothing for us; it is the gift of God, which we may receive and cherish by making Christ our personal Saviour. We may refuse the gift, and talk doubts, and become unhappy by cherishing unbelief. But this will grow into an impassable barrier, shutting us away from the Spirit of God and closing our hearts to His light and His love (The Signs of the Times, May 19, 1898). 11. See EGW on Mark 12:30. 12. See EGW on Nehemiah 2:4. 17 (2 Corinthians 8:21; 1 Peter 2:12). The Honest Are His Jewels Forever—Truthfulness and frankness should be ever cherished by all who claim to be followers of Christ. God and the right should be the motto. Deal honestly and righteously in this present evil world. Some will be honest when they see that honesty will not endanger their worldly interests, but all who act from this principle will have their names blotted out of the book of life. Strict honesty must be cultivated. We can go through the world but once; we cannot come back to rectify any mistakes; therefore every move made should be with godly fear and careful consideration. Honesty and policy will not harmonize; either policy will be subdued, and truth and honesty hold the lines of control, or policy will take the lines, and honesty cease to direct. Both cannot act together; they can never be in agreement. When God makes up His jewels, the true, the frank, the honest, will be His chosen ones, His treasures. Angels are preparing crowns for such, and light from the throne of God will be reflected in its splendor from these star-gemmed diadems (The Review and Herald, December 29, 1896). 19 (Psalm 119:126; Luke 18:1-7; Revelation 6:9). Protector and Avenger—When the defiance of God's law is almost universal, when His people are pressed in affliction by their fellow men, God will interpose. Then will the voice be heard from the graves of martyrs, represented by the souls that John saw slain for the Word of God, and for the testimony of Jesus Christ, which they held—then the prayer will ascend from every true child of God: “It is time for thee, Lord, to work: for they have made void thy law.” The fervent prayers of His people will be answered; for God loves to have His people seek Him with all the heart, and depend upon Him as their deliverer. He will be sought unto to do these things for His people, and He will arise as their protector and avenger. “Shall not God avenge his own elect, which cry day and night unto him” (The Review and Herald, December 21, 1897)?

Submission to the Authorities Rom 13:1  Every person is to be in subjection to the governing authorities. For there is no authority except from God, and those which exist are established by God.  Rom 13:2  Therefore whoever resists authority has opposed the ordinance of God; and they who have opposed will receive condemnation upon themselves.  Rom 13:3  For rulers are not a cause of fear for good behavior, but for evil. Do you want to have no fear of authority? Do what is good and you will have praise from the same;  Rom 13:4  for it is a minister of God to you for good. But if you do what is evil, be afraid; for it does not bear the sword for nothing; for it is a minister of God, an avenger who brings wrath on the one who practices evil.  Rom 13:5  Therefore it is necessary to be in subjection, not only because of wrath, but also for conscience' sake.  Rom 13:6  For because of this you also pay taxes, for rulers are servants of God, devoting themselves to this very thing.  Rom 13:7  Render to all what is due them: tax to whom tax is due; custom to whom custom; fear to whom fear; honor to whom honor.  Fulfilling the Law Through Love Rom 13:8  Owe nothing to anyone except to love one another; for he who loves his neighbor has fulfilled the law.  Rom 13:9  For this, "YOU SHALL NOT COMMIT ADULTERY, YOU SHALL NOT MURDER, YOU SHALL NOT STEAL, YOU SHALL NOT COVET," and if there is any other commandment, it is summed up in this saying, "YOU SHALL LOVE YOUR NEIGHBOR AS YOURSELF."  Rom 13:10  Love does no wrong to a neighbor; therefore love is the fulfillment of the law.  Rom 13:11  Do this, knowing the time, that it is already the hour for you to awaken from sleep; for now salvation is nearer to us than when we believed.  Rom 13:12  The night is almost gone, and the day is near. Therefore let us lay aside the deeds of darkness and put on the armor of light.  Rom 13:13  Let us behave properly as in the day, not in carousing and drunkenness, not in sexual promiscuity and sensuality, not in strife and jealousy.  Rom 13:14  But put on the Lord Jesus Christ, and make no provision for the flesh in regard to its lusts.Chapter 13 1. God, the Ruler of All Nations—Who, then, is to be regarded as the Ruler of the nations?—The Lord God Omnipotent. All kings, all rulers, all nations, are His, under His rule and government (Manuscript 119, 1903). 1-7. Rulers Are God's Servants—One of the most deplorable things upon the earth is the fact that there are passionate governors and unjust judges. They forget that they are under the authority of the great Governor, the all-wise God, and that He is above every ruler, prince, governor, or king. Rulers are God's servants, and they are to serve their time as His apprentices. It is for their good that they faithfully follow the plain “Thus saith the Lord,” keeping the way of the Lord to do justice and judgment. They are to exercise their powers without partiality and without hypocrisy, refusing to be bought or sold, scorning all bribes, and standing in moral independence and dignity before God. They are not to connive at one act of dishonesty or injustice. They are not to do a base, unjust action themselves, nor to sustain others in acts of oppression. Wise rulers will not permit the people to be oppressed because of the envy and jealousy of those who disregard the law of God.... All need to keep eternity in view, and not to act in such a way that God cannot ratify their judgment in the courts of heaven (The Review and Herald, October 1, 1895). 14. No Doubtful Piety Among True Believers—Sincere Christians have no doubtful piety. They have put on the Lord Jesus Christ, and have made no provision for the flesh, to fulfill the lusts thereof. They are constantly looking to Jesus for His orders, as a servant looks to His master, or as a maid looks to her mistress. Wheresoever God's providence may lead, they stand ready to go. They take no glory to themselves. They do not call anything they have—learning, talents, property—their own, but regard themselves as only stewards of the manifold grace of Christ, and servants to the church for Christ's sake. These are messengers of the Lord, a light amid the darkness. Their hearts throb in unison with the great heart of Christ (Manuscript 1a, 1890). 

Do Not Pass Judgment on One Another Rom 14:1  Now accept the one who is weak in faith, but not for the purpose of passing judgment on his opinions.  Rom 14:2  One person has faith that he may eat all things, but he who is weak eats vegetables only.  Rom 14:3  The one who eats is not to regard with contempt the one who does not eat, and the one who does not eat is not to judge the one who eats, for God has accepted him.  Rom 14:4  Who are you to judge the servant of another? To his own master he stands or falls; and he will stand, for the Lord is able to make him stand.  Rom 14:5  One person regards one day above another, another regards every day alike. Each person must be fully convinced in his own mind.  Rom 14:6  He who observes the day, observes it for the Lord, and he who eats, does so for the Lord, for he gives thanks to God; and he who eats not, for the Lord he does not eat, and gives thanks to God.  Rom 14:7  For not one of us lives for himself, and not one dies for himself;  Rom 14:8  for if we live, we live for the Lord, or if we die, we die for the Lord; therefore whether we live or die, we are the Lord's.  Rom 14:9  For to this end Christ died and lived again, that He might be Lord both of the dead and of the living.  Rom 14:10  But you, why do you judge your brother? Or you again, why do you regard your brother with contempt? For we will all stand before the judgment seat of God.  Rom 14:11  For it is written, "AS I LIVE, SAYS THE LORD, EVERY KNEE SHALL BOW TO ME, AND EVERY TONGUE SHALL GIVE PRAISE TO GOD."  Rom 14:12  So then each one of us will give an account of himself to God.  Do Not Cause Another to Stumble Rom 14:13  Therefore let us not judge one another anymore, but rather determine this—not to put an obstacle or a stumbling block in a brother's way.  Rom 14:14  I know and am convinced in the Lord Jesus that nothing is unclean in itself; but to him who thinks anything to be unclean, to him it is unclean.  Rom 14:15  For if because of food your brother is hurt, you are no longer walking according to love. Do not destroy with your food him for whom Christ died.  Rom 14:16  Therefore do not let what is for you a good thing be spoken of as evil;  Rom 14:17  for the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit.  Rom 14:18  For he who in this way serves Christ is acceptable to God and approved by men.  Rom 14:19  So then we pursue the things which make for peace and the building up of one another.  Rom 14:20  Do not tear down the work of God for the sake of food. All things indeed are clean, but they are evil for the man who eats and gives offense.  Rom 14:21  It is good not to eat meat or to drink wine, or to do anything by which your brother stumbles.  Rom 14:22  The faith which you have, have as your own conviction before God. Happy is he who does not condemn himself in what he approves.  Rom 14:23  But he who doubts is condemned if he eats, because his eating is not from faith; and whatever is not from faith is sinChapter 14 10. See EGW on 2 Corinthians 5:10. 11. See EGW on ch. 3:19.. 

Do Not Pass Judgment on One Another Rom 14:1  Now accept the one who is weak in faith, but not for the purpose of passing judgment on his opinions.  Rom 14:2  One person has faith that he may eat all things, but he who is weak eats vegetables only.  Rom 14:3  The one who eats is not to regard with contempt the one who does not eat, and the one who does not eat is not to judge the one who eats, for God has accepted him.  Rom 14:4  Who are you to judge the servant of another? To his own master he stands or falls; and he will stand, for the Lord is able to make him stand.  Rom 14:5  One person regards one day above another, another regards every day alike. Each person must be fully convinced in his own mind.  Rom 14:6  He who observes the day, observes it for the Lord, and he who eats, does so for the Lord, for he gives thanks to God; and he who eats not, for the Lord he does not eat, and gives thanks to God.  Rom 14:7  For not one of us lives for himself, and not one dies for himself;  Rom 14:8  for if we live, we live for the Lord, or if we die, we die for the Lord; therefore whether we live or die, we are the Lord's.  Rom 14:9  For to this end Christ died and lived again, that He might be Lord both of the dead and of the living.  Rom 14:10  But you, why do you judge your brother? Or you again, why do you regard your brother with contempt? For we will all stand before the judgment seat of God.  Rom 14:11  For it is written, "AS I LIVE, SAYS THE LORD, EVERY KNEE SHALL BOW TO ME, AND EVERY TONGUE SHALL GIVE PRAISE TO GOD."  Rom 14:12  So then each one of us will give an account of himself to God.  Do Not Cause Another to Stumble Rom 14:13  Therefore let us not judge one another anymore, but rather determine this—not to put an obstacle or a stumbling block in a brother's way.  Rom 14:14  I know and am convinced in the Lord Jesus that nothing is unclean in itself; but to him who thinks anything to be unclean, to him it is unclean.  Rom 14:15  For if because of food your brother is hurt, you are no longer walking according to love. Do not destroy with your food him for whom Christ died.  Rom 14:16  Therefore do not let what is for you a good thing be spoken of as evil;  Rom 14:17  for the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit.  Rom 14:18  For he who in this way serves Christ is acceptable to God and approved by men.  Rom 14:19  So then we pursue the things which make for peace and the building up of one another.  Rom 14:20  Do not tear down the work of God for the sake of food. All things indeed are clean, but they are evil for the man who eats and gives offense.  Rom 14:21  It is good not to eat meat or to drink wine, or to do anything by which your brother stumbles.  Rom 14:22  The faith which you have, have as your own conviction before God. Happy is he who does not condemn himself in what he approves.  Rom 14:23  But he who doubts is condemned if he eats, because his eating is not from faith; and whatever is not from faith is sinChapter 14 10. See EGW on 2 Corinthians 5:10. 11. See EGW on ch. 3:19.. 

The Example of Christ Rom 15:1  Now we who are strong ought to bear the weaknesses of those without strength and not just please ourselves.  Rom 15:2  Each of us is to please his neighbor for his good, to his edification.  Rom 15:3  For even Christ did not please Himself; but as it is written, "THE REPROACHES OF THOSE WHO REPROACHED YOU FELL ON ME."  Rom 15:4  For whatever was written in earlier times was written for our instruction, so that through perseverance and the encouragement of the Scriptures we might have hope.  Rom 15:5  Now may the God who gives perseverance and encouragement grant you to be of the same mind with one another according to Christ Jesus,  Rom 15:6  so that with one accord you may with one voice glorify the God and Father of our Lord Jesus Christ.  Rom 15:7  Therefore, accept one another, just as Christ also accepted us to the glory of God.  Christ the Hope of Jews and Gentiles Rom 15:8  For I say that Christ has become a servant to the circumcision on behalf of the truth of God to confirm the promises given to the fathers,  Rom 15:9  and for the Gentiles to glorify God for His mercy; as it is written, "THEREFORE I WILL GIVE PRAISE TO YOU AMONG THE GENTILES, AND I WILL SING TO YOUR NAME."  Rom 15:10  Again he says, "REJOICE, O GENTILES, WITH HIS PEOPLE."  Rom 15:11  And again, "PRAISE THE LORD ALL YOU GENTILES, AND LET ALL THE PEOPLES PRAISE HIM."  Rom 15:12  Again Isaiah says, "THERE SHALL COME THE ROOT OF JESSE, AND HE WHO ARISES TO RULE OVER THE GENTILES, IN HIM SHALL THE GENTILES HOPE."  Rom 15:13  Now may the God of hope fill you with all joy and peace in believing, so that you will abound in hope by the power of the Holy Spirit.  Paul the Minister to the Gentiles Rom 15:14  And concerning you, my brethren, I myself also am convinced that you yourselves are full of goodness, filled with all knowledge and able also to admonish one another.  Rom 15:15  But I have written very boldly to you on some points so as to remind you again, because of the grace that was given me from God,  Rom 15:16  to be a minister of Christ Jesus to the Gentiles, ministering as a priest the gospel of God, so that my offering of the Gentiles may become acceptable, sanctified by the Holy Spirit.  Rom 15:17  Therefore in Christ Jesus I have found reason for boasting in things pertaining to God.  Rom 15:18  For I will not presume to speak of anything except what Christ has accomplished through me, resulting in the obedience of the Gentiles by word and deed,  Rom 15:19  in the power of signs and wonders, in the power of the Spirit; so that from Jerusalem and round about as far as Illyricum I have fully preached the gospel of Christ.  Rom 15:20  And thus I aspired to preach the gospel, not where Christ was already named, so that I would not build on another man's foundation;  Rom 15:21  but as it is written, "THEY WHO HAD NO NEWS OF HIM SHALL SEE, AND THEY WHO HAVE NOT HEARD SHALL UNDERSTAND."  Paul's Plan to Visit Rome Rom 15:22  For this reason I have often been prevented from coming to you;  Rom 15:23  but now, with no further place for me in these regions, and since I have had for many years a longing to come to you  Rom 15:24  whenever I go to Spain—for I hope to see you in passing, and to be helped on my way there by you, when I have first enjoyed your company for a while—  Rom 15:25  but now, I am going to Jerusalem serving the saints.  Rom 15:26  For Macedonia and Achaia have been pleased to make a contribution for the poor among the saints in Jerusalem.  Rom 15:27  Yes, they were pleased to do so, and they are indebted to them. For if the Gentiles have shared in their spiritual things, they are indebted to minister to them also in material things.  Rom 15:28  Therefore, when I have finished this, and have put my seal on this fruit of theirs, I will go on by way of you to Spain.  Rom 15:29  I know that when I come to you, I will come in the fullness of the blessing of Christ.  Rom 15:30  Now I urge you, brethren, by our Lord Jesus Christ and by the love of the Spirit, to strive together with me in your prayers to God for me,  Rom 15:31  that I may be rescued from those who are disobedient in Judea, and that my service for Jerusalem may prove acceptable to the saints;  Rom 15:32  so that I may come to you in joy by the will of God and find refreshing rest in your company.  Rom 15:33  Now the God of peace be with you all. Amen.. 1. (1-2) Filled with care and concern for others. We then who are strong ought to bear with the scruples of the weak, and not to please ourselves. Let each of us please his neighbor for his good, leading to edification. a. We then who are strong ought to bear with the scruples of the weak, and not to please ourselves: If you consider yourself strong in comparison to your brother, use your strength to serve your brothers in Christ – instead of using your “strength” just to please yourself. i. Bear with: The idea isn’t really bearing with, but bearing up the weaker brother – supporting him with your superior strength. ii. This goes against the whole tenor of our times, which counsels people to “look out for number one” and despises those who live lives of real sacrifice for the sake of others. Yet, undeniably Paul points the way to true happiness and fulfillment in life – get your eyes off of yourself, start building up others and you will find yourself built up. b. Let each of us please his neighbor: It is a simple yet challenging call to simply put our neighbor first. Paul later wrote much the same thing in Philippians 2:3-4: Let nothing be done through selfish ambition or conceit, but in lowliness of mind let each esteem others better than himself. Let each of you look out not only for his own interests, but also for the interests of others. i. This does not mean that the church is ruled by the whims of the weak. “A genuine concern for the weak will mean an attempt to make them strong by leading them out of their irrational scruples so that they, too, can be strong.” (Morris) c. Let each of us please his neighbor for his good: This shows that Paul does not mean being a “man-pleaser.” Such a person may want to please his neighbor, but not for his neighbor’s good. d. Leading to edification: All too often, Christians find it easier to tear each other down instead of building each other up; this is a classic strategy of Satan against the church that must be resisted. 2. (3-4) Filled with the example of Jesus, who always put others first. For even Christ did not please Himself; but as it is written, “The reproaches of those who reproached You fell on Me.” For whatever things were written before were written for our learning, that we through the patience and comfort of the Scriptures might have hope. a. For even Christ did not please Himself: Jesus is the ultimate example of one who did not please Himself, but put others first. Paul’s classic development of this idea is in Philippians 2:5-11. b. As it is written: As Jesus took abuse and suffered wrong for God’s glory, He fulfilled what was written in God’s word. Jesus showed by example that for the most part we are entirely too quick to vindicate ourselves, instead of letting God vindicate us. Jesus showed how the Father is well able to vindicate us. c. The reproaches of those who reproached You fell on Me: The commandment Jesus fulfilled from Psalm 69:9 applies to us as well. It was written for our learning, that we might have hope, knowing we are doing what is right even when it is difficult. i. When we respond rightly to the reproaches the world casts against us for Jesus’ sake, it bothers them even more. It makes them know there isn’t anything they can do against a child of God whose eyes are really on Jesus. 3. (5-6) A prayer for the fulfillment of this attitude in the Romans. Now may the God of patience and comfort grant you to be like-minded toward one another, according to Christ Jesus, that you may with one mind and one mouth glorify the God and Father of our Lord Jesus Christ. a. Now may the God: The fact that Paul puts these words into the form of a prayer demonstrates that he recognizes that this is a work that the Holy Spirit must do inside us. b. The God of patience: Our God is a God of patience. We are often in such a hurry and God often seems to work too slowly for us. Often the purposes of God seem to be delayed but they always are fulfilled. God’s delays are not His denials, and He has a loving purpose in every delay. i. We love God’s patience with His people – we need Him to be patient with us! Yet we often resent God’s patience with His plan – we think He should hurry up. Nevertheless, God is patient both with His people and in His plan. c. That you may: The goal is to glorify the God and Father of our Lord Jesus Christ. We accomplish that goal by having one mind and one mouth – by unity in our thinking and speech. 4. (7-13) Filled with love for others and joy and peace by the Holy Spirit. Therefore receive one another, just as Christ also received us, to the glory of God. Now I say that Jesus Christ has become a servant to the circumcision for the truth of God, to confirm the promises made to the fathers, and that the Gentiles might glorify God for His mercy, as it is written: “For this reason I will confess to You among the Gentiles, And sing to Your name.” And again he says: “Rejoice, O Gentiles, with His people!” And again: “Praise the LORD, all you Gentiles! Laud Him, all you peoples!” And again, Isaiah says: “There shall be a root of Jesse; And He who shall rise to reign over the Gentiles, In Him the Gentiles shall hope.” Now may the God of hope fill you with all joy and peace in believing, that you may abound in hope by the power of the Holy Spirit. a. Therefore receive one another: Instead of letting these issues about disputable things divide Christians (especially making a division between Jew and Gentile), we should receive one another just as Christ received us – in the terms of pure grace, knowing yet bearing with our faults. i. Spurgeon on just as Christ also received us: “Christ did not receive us because we were perfect, because he could see no fault in us, or because he hoped to gain somewhat at our hands. Ah, no! But, in loving condescension covering our faults, and seeking our good, he welcomed us to his heart; so, in the same way, and with the same purpose, let us receive one another.” b. As it is written: Paul quotes a series of passages from the Old Testament demonstrating that God intends that the Gentiles praise Him. Instead of dividing over disputable matters, Jews and Gentiles should unite in Jesus over the common ground of praise. i. I will confess to You among the Gentiles: The quotation from Psalm 18 describes Jesus Himself giving praise among the Gentiles. c. Now may the God of hope fill you with all joy and peace: The prayer and blessing concluding the section is appropriate. As God fills us with the blessings of His joy and peace in believing, we are equipped to live in this common bond of unity God calls us to. B. Paul’s burden in ministry. 1. (14-16) Paul’s reason for writing. Now I myself am confident concerning you, my brethren, that you also are full of goodness, filled with all knowledge, able also to admonish one another. Nevertheless, brethren, I have written more boldly to you on some points, as reminding you, because of the grace given to me by God, that I might be a minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering of the Gentiles might be acceptable, sanctified by the Holy Spirit. a. Able also to admonish one another: Paul didn’t write because he felt the Roman Christians couldn’t discern what was right before God or admonish each other to do right. Rather, he wrote to remind them, encouraging them to do what they knew was right. b. That I might be a minister of Jesus Christ to the Gentiles: This is consistent with Paul’s calling to be a minister of Jesus Christ to the Gentiles. In fulfilling this call, he didn’t just preach the gospel of salvation but also instructed believers how to live before God. c. That the offering of the Gentiles might be acceptable: When the Gentiles live glorifying God, then their offering to God is acceptable, sanctified by the Holy Spirit – the necessity of such a sacrifice makes Paul’s writing necessary. d. The offering of the Gentiles: Romans 15:16 is filled with the language of priesthood. Paul says he serves as a “ministering priest” of Jesus Christ presenting the gospel as a “priestly service” so Gentile converts would be an acceptable sacrifice to God. i. “When he defines his ministry as ministering the gospel of God the apostle uses a word occurring nowhere else in the New Testament which may properly be rendered ‘acting as a priest.’ So the ministry of the gospel is conceived of after the pattern of priestly offering.” (Murray) 2. (17-19) Paul glories in the work God has done through him. Therefore I have reason to glory in Christ Jesus in the things which pertain to God. For I will not dare to speak of any of those things which Christ has not accomplished through me, in word and deed, to make the Gentiles obedient; in mighty signs and wonders, by the power of the Spirit of God, so that from Jerusalem and round about to Illyricum I have fully preached the gospel of Christ. a. Therefore I have reason to glory in Christ Jesus: As he considers his call to be a minister of Jesus Christ to the Gentiles, Paul can glory in God that he received such a call – speaking only of the things God did through him to bring salvation to the Gentiles. i. “Paul will glory only in what Christ has done through him. He is sure that Christ has done great things through him, and he is glad that he can draw attention to those things. But he is not trying to attract adulation. It is what Christ has done that is his theme.” (Morris) b. In word and deed, to make the Gentiles obedient: God used mighty signs and wonders and the broader power of the Spirit of God to help Paul fully preach the gospel of Christ everywhere he went – from Jerusalem to Illyricum. i. I fully preached the gospel of Christ: We sense that Paul would consider “bare” preaching, without the active and sometimes miraculous work of the Holy Spirit evident, to be less than fully preaching the gospel. c. From Jerusalem and round about to Illyricum I have fully preached the gospel: Illyricum is modern Yugoslavia and Albania. This means that Paul’s ministry spread from Illyricum in the west to Jerusalem in the east. d. Christ Jesus… God… Spirit of God: Paul effortlessly weaves references to each member of the Trinity in Romans 15:16-19. Paul can’t talk about God without recognizing His three Persons. 3. (20-21) Paul’s desire to preach the gospel in new places. And so I have made it my aim to preach the gospel, not where Christ was named, lest I should build on another man’s foundation, but as it is written: “To whom He was not announced, they shall see; and those who have not heard shall understand.” a. Not where Christ was named: Paul did not want to build on another man’s foundation. Rather he wanted to do pioneer work for the Lord – not because it was wrong or bad to continue the work begun through another man, but because there was so much to do on the frontiers. b. But as it is written: Paul saw his pioneering heart as obedience to the Scriptures, fulfilling the passage he quotes from the Old Testament. C. Paul’s desire to come to Rome. 1. (22-24) Why Paul hasn’t visited the Christians in Rome yet. For this reason I also have been much hindered from coming to you. But now no longer having a place in these parts, and having a great desire these many years to come to you, whenever I journey to Spain, I shall come to you. For I hope to see you on my journey, and to be helped on my way there by you, if first I may enjoy your company for a while. a. For this reason I also have been much hindered: It was his great desire to do pioneer work that hindered him from coming to the Romans, though he did desire to see them. b. Whenever I journey to Spain, I shall come to you: Therefore, Paul supposes that he will visit the Romans on a future trip to Spain, where Paul will preach the gospel on the frontiers. Stopping off in Rome on the way, Paul anticipates that he can enjoy the support and fellowship of the Romans before he goes to preach the gospel in the regions beyond. i. Paul probably wanted Rome to be his base of operations for the western part of the empire, even as Antioch was his base for the eastern part. c. For I hope to see you on my journey: Paul had these plans; yet things did not work out according to his plans. He did go to Rome, yet not as a missionary on his way to Spain. He went to Rome as a prisoner awaiting trial before Caesar, where he would preach the gospel on a different kind of frontier. i. God had unexpected frontiers for the gospel in Paul’s life, giving him unexpected access to preach to the emperor of Rome himself. ii. After his release from the Roman imprisonment at the end of the Book of Acts, we have reason to believe that Paul did in fact make it to Spain and preached the gospel there. 2. (25-29) Paul’s present plans. But now I am going to Jerusalem to minister to the saints. For it pleased those from Macedonia and Achaia to make a certain contribution for the poor among the saints who are in Jerusalem. It pleased them indeed, and they are their debtors. For if the Gentiles have been partakers of their spiritual things, their duty is also to minister to them in material things. Therefore, when I have performed this and have sealed to them this fruit, I shall go by way of you to Spain. But I know that when I come to you, I shall come in the fullness of the blessing of the gospel of Christ. a. But now I am going to Jerusalem to minister to the saints: Paul thought he would stop in Corinth on his way to Jerusalem to deliver a collection from Christians in Macedonia and Achaia (Acts 20:1-3). b. For if the Gentiles have been partakers of their spiritual things, their duty is also to minister to them in material things: Paul’s observation is appropriate: the Gentile Christians of the broader Roman empire had received so much spiritually from the community of Jewish Christians in Jerusalem, it was only right that they help the Jerusalem Christians in their need. c. I shall go by way of you to Spain: Paul would indeed head for Rome after his time in Jerusalem, but not in the way he planned! 3. (30-33) Paul’s plea for prayer. Now I beg you, brethren, through the Lord Jesus Christ, and through the love of the Spirit, that you strive together with me in prayers to God for me, that I may be delivered from those in Judea who do not believe, and that my service for Jerusalem may be acceptable to the saints, that I may come to you with joy by the will of God, and may be refreshed together with you. Now the God of peace be with you all. Amen. a. Strive together with me in prayers to God for me, that I may be delivered from those in Judea who do not believe: Sensing that danger awaited him in Jerusalem (having been warned several times as recorded in Acts 20:22-23 and Acts 21:10-14), Paul knew he needed the prayers of God’s people to see him through the difficulty promised him. i. Strive together with me: The idea is that Paul wants the Romans to partner with him in ministry through their prayers. The New English Bible translates this: be my allies in the fight. The New Living Bible translates the phrase like this: join me in my struggle by praying to God for me. ii. “Ministers need the prayers of their flocks. With Paul I urge you to strive in your prayers for your pastors. We need your prayers and we thank God for them. Pastors are sustained by the power of the Spirit through the support of their congregations.” (Smith) iii. The ancient Greek word translated strive together is sunagonizomai – literally meaning, “agonize together.” This is the only place in the New Testament where this specific word is used. iv. Yet, this same root word for agony is used of Jesus’ anguished prayer in the Garden of Gethsemane when Jesus asked His disciples to agonize with Him in prayer. They failed at that critical moment and left Jesus to struggle alone. We must not leave our ministers and leaders to struggle alone. “It reminds us of Carey, who says, when he goes to India, ‘I will go down into the pit, but brother Fuller and the rest of you must hold the rope.’ Can we refuse the request? Would it not be treachery?” (Spurgeon) v. “Does it astonish you that a man so rich in grace as Paul should be asking prayers of these unknown saints? It need not astonish you; for it is the rule with the truly great to think most highly of others. In proportion as a man grows in grace he feels his dependence upon God, and, in a certain sense, his dependence upon God’s people.” (Spurgeon) b. That I may be delivered from those in Judea who do not believe: Paul knew that his danger in Jerusalem would come from those who did not believe. This was the case, as demonstrated in Acts 21:27-28 and 22:22. c. And that my service for Jerusalem may be acceptable to the saints: Paul knew that the church in Jerusalem was very conservative, and sometimes regarded men like Paul as dangerous innovators; for this reason, he asks the Romans to pray that my service for Jerusalem may be acceptable to the saints. d. That I may come to you with joy: The prayers of Paul and the Romans were answered, though not in the manner they expected. Acts 28:15 describes Paul’s “triumphal entry” into Rome, so that he did come to them with joy – though also in chains! e. Amen: Paul concludes the letter here except for the personal greetings in Romans 16. 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Personal Greetings Rom 16:1  I commend to you our sister Phoebe, who is a servant of the church which is at Cenchrea;  Rom 16:2  that you receive her in the Lord in a manner worthy of the saints, and that you help her in whatever matter she may have need of you; for she herself has also been a helper of many, and of myself as well.  Rom 16:3  Greet Prisca and Aquila, my fellow workers in Christ Jesus,  Rom 16:4  who for my life risked their own necks, to whom not only do I give thanks, but also all the churches of the Gentiles;  Rom 16:5  also greet the church that is in their house. Greet Epaenetus, my beloved, who is the first convert to Christ from Asia.  Rom 16:6  Greet Mary, who has worked hard for you.  Rom 16:7  Greet Andronicus and Junias, my kinsmen and my fellow prisoners, who are outstanding among the apostles, who also were in Christ before me.  Rom 16:8  Greet Ampliatus, my beloved in the Lord.  Rom 16:9  Greet Urbanus, our fellow worker in Christ, and Stachys my beloved.  Rom 16:10  Greet Apelles, the approved in Christ. Greet those who are of the household of Aristobulus.  Rom 16:11  Greet Herodion, my kinsman. Greet those of the household of Narcissus, who are in the Lord.  Rom 16:12  Greet Tryphaena and Tryphosa, workers in the Lord. Greet Persis the beloved, who has worked hard in the Lord.  Rom 16:13  Greet Rufus, a choice man in the Lord, also his mother and mine.  Rom 16:14  Greet Asyncritus, Phlegon, Hermes, Patrobas, Hermas and the brethren with them.  Rom 16:15  Greet Philologus and Julia, Nereus and his sister, and Olympas, and all the saints who are with them.  Rom 16:16  Greet one another with a holy kiss. All the churches of Christ greet you.  Final Instructions and Greetings Rom 16:17  Now I urge you, brethren, keep your eye on those who cause dissensions and hindrances contrary to the teaching which you learned, and turn away from them.  Rom 16:18  For such men are slaves, not of our Lord Christ but of their own appetites; and by their smooth and flattering speech they deceive the hearts of the unsuspecting.  Rom 16:19  For the report of your obedience has reached to all; therefore I am rejoicing over you, but I want you to be wise in what is good and innocent in what is evil.  Rom 16:20  The God of peace will soon crush Satan under your feet. The grace of our Lord Jesus be with you.  Rom 16:21  Timothy my fellow worker greets you, and so do Lucius and Jason and Sosipater, my kinsmen.  Rom 16:22  I, Tertius, who write this letter, greet you in the Lord.  Rom 16:23  Gaius, host to me and to the whole church, greets you. Erastus, the city treasurer greets you, and Quartus, the brother.  Rom 16:24  [The grace of our Lord Jesus Christ be with you all. Amen.]  Doxology Rom 16:25  Now to Him who is able to establish you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery which has been kept secret for long ages past,  Rom 16:26  but now is manifested, and by the Scriptures of the prophets, according to the commandment of the eternal God, has been made known to all the nations, leading to obedience of faith;  Rom 16:27  to the only wise God, through Jesus CChapter 16 25 (Ephesians 3:9-11; Colossians 1:26, 27; see EGW on 2 Corinthians 12:1-4). The Eternal Purposes of God—God had a knowledge of the events of the future, even before the creation of the world. He did not make His purposes to fit circumstances, but He allowed matters to develop and work out. He did not work to bring about a certain condition of things, but He knew that such a condition would exist. The plan that should be carried out upon the defection of any of the high intelligences of heaven—this is the secret, the mystery which has been hid from ages. And an offering was prepared in the eternal purposes to do the very work which God has done for fallen humanity (The Signs of the Times, March 25, 1897). (Genesis 3:15, Ephesians 3:9-11; Colossians 1:26, 27; see EGW on Jeremiah 23:28.) The Mystery Hid for Eternal Ages—The incarnation of Christ is a mystery. The union of divinity with humanity is a mystery indeed, hidden with God, “even the mystery which hath been hid from ages.” It was kept in eternal silence by Jehovah, and was first revealed in Eden, by the prophecy that the Seed of the woman should bruise the serpent's head, and that he should bruise His heel. To present to the world this mystery that God kept in silence for eternal ages before the world was created, before man was created, was the part that Christ was to act in the work He entered upon when He came to this earth. And this wonderful mystery, the incarnation of Christ and the atonement that He made, must be declared to every son and daughter of Adam .... His sufferings perfectly fulfilled the claims of the law of God (The Signs of the Times, January 30, 1912, reprinted from The Signs of the Times, March 25, 1897). (1 Timothy 3:16.) Mystery of All Mysteries—The incarnation of Christ is the mystery of all mysteries (Letter 276, 1904). *****hrist, be the glory forever. Amen. 

The Promise of the Holy Spirit Act 1:1  The first account I composed, Theophilus, about all that Jesus began to do and teach,  Act 1:2  until the day when He was taken up to heaven, after He had by the Holy Spirit given orders to the apostles whom He had chosen.  Act 1:3  To these He also presented Himself alive after His suffering, by many convincing proofs, appearing to them over a period of forty days and speaking of the things concerning the kingdom of God.  Act 1:4  Gathering them together, He commanded them not to leave Jerusalem, but to wait for what the Father had promised, "Which," He said, "you heard of from Me;  Act 1:5  for John baptized with water, but you will be baptized with the Holy Spirit not many days from now."  The Ascension Act 1:6  So when they had come together, they were asking Him, saying, "Lord, is it at this time You are restoring the kingdom to Israel?"  Act 1:7  He said to them, "It is not for you to know times or epochs which the Father has fixed by His own authority;  Act 1:8  but you will receive power when the Holy Spirit has come upon you; and you shall be My witnesses both in Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth."  Act 1:9  And after He had said these things, He was lifted up while they were looking on, and a cloud received Him out of their sight.  Act 1:10  And as they were gazing intently into the sky while He was going, behold, two men in white clothing stood beside them.  Act 1:11  They also said, "Men of Galilee, why do you stand looking into the sky? This Jesus, who has been taken up from you into heaven, will come in just the same way as you have watched Him go into heaven."  Matthias Chosen to Replace Judas Act 1:12  Then they returned to Jerusalem from the mount called Olivet, which is near Jerusalem, a Sabbath day's journey away.  Act 1:13  When they had entered the city, they went up to the upper room where they were staying; that is, Peter and John and James and Andrew, Philip and Thomas, Bartholomew and Matthew, James the son of Alphaeus, and Simon the Zealot, and Judas the son of James.  Act 1:14  These all with one mind were continually devoting themselves to prayer, along with the women, and Mary the mother of Jesus, and with His brothers.  Act 1:15  At this time Peter stood up in the midst of the brethren (a gathering of about one hundred and twenty persons was there together), and said,  Act 1:16  "Brethren, the Scripture had to be fulfilled, which the Holy Spirit foretold by the mouth of David concerning Judas, who became a guide to those who arrested Jesus.  Act 1:17  "For he was counted among us and received his share in this ministry."  Act 1:18  (Now this man acquired a field with the price of his wickedness, and falling headlong, he burst open in the middle and all his intestines gushed out.  Act 1:19  And it became known to all who were living in Jerusalem; so that in their own language that field was called Hakeldama, that is, Field of Blood.)  Act 1:20  "For it is written in the book of Psalms, 'LET HIS HOMESTEAD BE MADE DESOLATE, AND LET NO ONE DWELL IN IT'; and, 'LET ANOTHER MAN TAKE HIS OFFICE.'  Act 1:21  "Therefore it is necessary that of the men who have accompanied us all the time that the Lord Jesus went in and out among us—  Act 1:22  beginning with the baptism of John until the day that He was taken up from us—one of these must become a witness with us of His resurrection."  Act 1:23  So they put forward two men, Joseph called Barsabbas (who was also called Justus), and Matthias.  Act 1:24  And they prayed and said, "You, Lord, who know the hearts of all men, show which one of these two You have chosen  Act 1:25  to occupy this ministry and apostleship from which Judas turned aside to go to his own place."  Act 1:26  And they drew lots for them, and the lot fell to Matthias; and he was added to the eleven apostles.  Acts Book of Acts, Instruction for Today—The whole of the book of Acts should receive careful study. It is full of precious instruction; it records experiences in evangelistic work, the teachings of which we need in our work today. This is wonderful history; it deals with the highest education, which the students in our schools are to receive (Letter 100, 1909).Chapter 1 1-5 (Luke 1:1-4). Authorship of Book of Acts—Luke, the writer of the book of Acts, and Theophilus, to whom it is addressed, had been pleasantly associated. From Luke, Theophilus had received much instruction and great light. Luke had been Theophilus’ teacher, and he still felt a responsibility to direct and instruct him, and to sustain and protect him in his work. At that time it was customary for a writer to send his manuscript to someone for examination and criticism. Luke chose Theophilus, as a man in whom he had confidence, to perform this important work. He first directs the attention of Theophilus to the record of Christ's life as given in the book of Luke, which had also been addressed by the same writer to Theophilus. [Acts 1:1-5 quoted.] ... The teachings of Christ were to be preserved in manuscripts and books (Manuscript 40, 1903). 7, 8. Preach the Simple Gospel, Not Startling Speculations—The disciples were anxious to know the exact time for the revelation of the kingdom of God, but Jesus tells them that they may not know the times and the seasons; for the Father has not revealed them. To understand when the kingdom of God should be restored, was not the thing of most importance for them to know. They were to be found following the Master, praying, waiting, watching, and working. They were to be representatives to the world of the character of Christ. That which was essential for a successful Christian experience in the days of the disciples, is essential in our day. “And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Ghost is come upon you.” And after the Holy Ghost was come upon them, what were they to do? “And ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth.” This is the work in which we also are to be engaged. Instead of living in expectation of some special season of excitement, we are wisely to improve present opportunities, doing that which must be done in order that souls may be saved. Instead of exhausting the powers of our mind in speculations in regard to the times and seasons which the Lord has placed in His own power, and withheld from men, we are to yield ourselves to the control of the Holy Spirit, to do present duties, to give the bread of life, unadulterated with human opinions, to souls who are perishing for the truth. Satan is ever ready to fill the mind with theories and calculations that will divert men from the present truth, and disqualify them for the giving of the third angel's message to the world. It has ever been thus; for our Saviour often had to speak reprovingly to those who indulged in speculations and were ever inquiring into those things which the Lord had not revealed. Jesus had come to earth to impart important truth to men, and He wished to impress their minds with the necessity of receiving and obeying His precepts and instructions, of doing their present duty, and His communications were of an order that imparted knowledge for their immediate and daily use. Jesus said: “This is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou has sent.” All that was done and said had this one object in view—to rivet truth in their minds that they might attain unto everlasting life. Jesus did not come to astonish men with some great announcement of some special time when some great event would occur, but He came to instruct and save the lost. He did not come to arouse and gratify curiosity; for He knew that this would but increase the appetite for the curious and the marvelous. It was His aim to impart knowledge whereby men might increase in spiritual strength and advance in the way of obedience and true holiness. He gave only such instruction as could be appropriated to the needs of their daily life, only such truth as could be given to others for the same appropriation. He did not make new revelations to men, but opened to their understanding truths that had long been obscured or misplaced through the false teaching of the priests and teachers. Jesus replaced the gems of divine truth in their proper setting, in the order in which they had been given to patriarchs and prophets. And after giving them this precious instruction. He promised to give them the Holy Spirit whereby all things that He had said unto them should be brought to their remembrance. We are in continual danger of getting above the simplicity of the gospel. There is an intense desire on the part of many to startle the world with something original, that shall lift the people into a state of spiritual ecstasy, and change the present order of experience. There is certainly great need of a change in the present order of experience; for the sacredness of present truth is not realized as it should be, but the change we need is a change of heart, and can only be obtained by seeking God individually for His blessing, by pleading with Him for His power, by fervently praying that His grace may come upon us, and that our characters may be transformed. This is the change we need today, and for the attainment of this experience we should exercise persevering energy and manifest heartfelt earnestness. We should ask with true sincerity, What shall I do to be saved? We should know just what steps we are taking heavenward. Christ gave to His disciples truths whose breadth and depth and value they little appreciated, or even comprehended, and the same condition exists among the people of God today. We too have failed to take in the greatness, to perceive the beauty of the truth which God has entrusted to us today. Should we advance in spiritual knowledge, we would see the truth developing and expanding in lines of which we have little dreamed, but it will never develop in any line that will lead us to imagine that we may know the times and the seasons which the Father hath put in His own power. Again and again have I been warned in regard to time-setting. There will never again be a message for the people of God that will be based on time. We are not to know the definite time either for the outpouring of the Holy Spirit or for the coming of Christ (The Review and Herald, March 22, 1892). 8 (John 15:26, 27). A Gift Unexcelled—Christ determined that when He ascended from this earth, He would bestow a gift on those who had believed on Him, and those who should believe on Him. What gift could He bestow rich enough to signalize and grace His ascension to the mediatorial throne? It must be worthy of His greatness and His royalty. He determined to give His representative, the third person of the Godhead. This gift could not be excelled. He would give all gifts in one, and therefore the divine Spirit, that converting, enlightening, and sanctifying power, would be His donation.... Christ longed to be in a position where He could accomplish the most important work by few and simple means. The plan of redemption is comprehensive; but its parts are few, and each part depends on the others, while all work together with the utmost simplicity and in entire harmony. Christ is represented by the Holy Spirit; and when this Spirit is appreciated, when those controlled by the Spirit communicate to others the energy with which they are imbued, an invisible chord is touched which electrifies the whole. Would that we could all understand how boundless are the divine resources (The Watchman, November 28, 1905). The Holy Spirit Gives Divine Authority—Jesus says, “Ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me.” It is the union of the Holy Spirit and the testimony of the living witness that is to warn the world. The worker for God is the agent through which the heavenly communication is given, and the Holy Spirit gives divine authority to the word of truth (The Review and Herald, April 4, 1893). 8, 9. See EGW on ch. 2:1-4. 9 (Psalm 24:7-10; 47:5, 6; 68:17, 18; Ephesians 4:8). Christ Ascended as King—[Psalm 47:5, 6; 68:17, 18 quoted.] Christ came to earth as God in the guise of humanity. He ascended to heaven as the King of saints. His ascension was worthy of His exalted character. He went as one mighty in battle, a conqueror, leading captivity captive. He was attended by the heavenly host, amid shouts and acclamations of praise and celestial song.... Only for a few moments could the disciples hear the angels’ song as their Lord ascended, His hands outstretched in blessing. They heard not the greeting He received. All heaven united in His reception. His entrance was not begged. All heaven was honored by His presence.... The seal of heaven has been fixed to Christ's atonement (Manuscript 134, 1897). 9-11 (Luke 24:50, 51). Full Glory of Ascension Veiled—The most precious fact to the disciples in the ascension of Jesus was that He went from them into heaven in the tangible form of their divine Teacher.... The disciples not only saw the Lord ascend, but they had the testimony of the angels that He had gone to occupy His Father's throne in heaven. The last remembrance that the disciples were to have of their Lord was as the sympathizing Friend, the glorified Redeemer. Moses veiled his face to hide the glory of the law which was reflected upon it, and the glory of Christ's ascension was veiled from human sight. The brightness of the heavenly escort and the opening of the glorious gates of God to welcome Him were not to be discerned by mortal eyes. Had the track of Christ to heaven been revealed to the disciples in all its inexpressible glory, they could not have endured the sight. Had they beheld the myriads of angels, and heard the bursts of triumph from the battlements of heaven, as the everlasting doors were lifted up, the contrast between that glory and their own lives in a world of trial, would have been so great that they would hardly have been able to again take up the burden of their earthly lives, prepared to execute with courage and faithfulness the commission given them by the Saviour. Even the Comforter, the Holy Ghost, which was sent to them, would not have been properly appreciated, nor would it have strengthened their hearts sufficiently to bear reproach, contumely, imprisonment, and death if need be. Their senses were not to become so infatuated with the glories of heaven that they would lose sight of the character of Christ on earth, which they were to copy in themselves. They were to keep distinctly before their minds the beauty and majesty of His life, the perfect harmony of all His attributes, and the mysterious union of the divine and human in His nature. It was better that the earthly acquaintance of the disciples with their Saviour should end in the solemn, quiet, and sublime manner in which it did. His visible ascent from the world was in harmony with the meekness and quiet of His life (The Spirit of Prophecy 3:254, 255). 11. Holy Humanity Taken to Heaven—Christ ascended to heaven, bearing a sanctified, holy humanity. He took this humanity with Him into the heavenly courts, and through the eternal ages He will bear it, as the One who has redeemed every human being in the city of God (The Review and Herald, March 9, 1905). (John 12:45; Colossians 1:15; Hebrews 1:3.) A Personal Saviour—Christ came as a personal Saviour to the world. He represented a personal God. He ascended on high as a personal Saviour, and will come again as He ascended to heaven—a personal Saviour (Manuscript 86, 1898). (Matthew 28:20; John 14:2, 3; 16:24; Hebrews 9:24.) A New View of Heaven—What a source of joy to the disciples to know that they had such a Friend in heaven to plead in their behalf! Through the visible ascension of Christ all their views and contemplation of heaven are changed. Their minds had formerly dwelt upon it as a region of unlimited space, tenanted by spirits without substance. Now heaven was connected with the thought of Jesus, whom they had loved and reverenced above all others, with whom they had conversed and journeyed, whom they had handled, even in His resurrected body, who had spoken hope and comfort to their hearts, and who, while the words were upon His lips, had been taken up before their eyes, the tones of His voice coming back to them as the cloudy chariot of angels received Him: “Lo, I am with you alway, even unto the end of the world.” Heaven could no longer appear to them as an indefinite, incomprehensible space, filled with intangible spirits. They now looked upon it as their future home, where mansions were being prepared for them by their loving Redeemer. Prayer was clothed with a new interest, since it was a communion with their Saviour. With new and thrilling emotions and a firm confidence that their prayer would be answered, they gathered in the upper chamber to offer their petitions and to claim the promise of the Saviour, who had said, “Ask, and ye shall receive, that your joy may be full.” They prayed in the name of Jesus. They had a gospel to preach—Christ in human form, a man of sorrows; Christ in humiliation, taken by wicked hands and crucified; Christ resurrected, and ascended to heaven, into the presence of God, to be man's Advocate; Christ to come again with power and great glory in the clouds of heaven (The Spirit of Prophecy 3:262, 263). 14. Faith of Jesus’ Brothers Established—[Acts 1:9-14 quoted.] “And with his brethren.” These had lost much because of their unbelief. They had been among the number who doubted when Jesus appeared in Galilee. But they now firmly believed that Jesus was the Son of God, the promised Messiah. Their faith was established (Letter 115, 1904). 26 (Joshua 7:16-18). No Faith in Casting Lots—Let none be led from the sound, sensible principles that God has laid down for the guidance of His people, to depend for direction on any such device as the tossing up of a coin. Such a course is well pleasing to the enemy of souls; for he works to control the coin, and through its agency works out his plans. Let none be so easily deceived as to place confidence in any such tests. Let none belittle their experience by resorting to cheap devices for direction in important matters connected with the work of God. The Lord works in no haphazard way. Seek Him most earnestly in prayer. He will impress the mind, and will give tongue and utterance. The people of God are to be educated not to trust in human inventions and uncertain tests as a means of learning God's will concerning them. Satan and his agencies are always ready to step into any opening to be found that will lead souls away from the pure principles of the Word of God. The people who are led and taught of God will give no place to devisings for which there is not a “Thus saith the Lord” (Special Testimonies, Series B, 17a:28). I have no faith in casting lots. We have in the Bible a plain “Thus saith the Lord” in regard to all church duties.... Read your Bibles with much prayer. Do not try to humble others, but humble yourselves before God, and deal gently with one another. To cast lots for the officers of the church is not in God's order (Letter 37, 1900).

The Coming of the Holy Spirit Act 2:1  When the day of Pentecost had come, they were all together in one place.  Act 2:2  And suddenly there came from heaven a noise like a violent rushing wind, and it filled the whole house where they were sitting.  Act 2:3  And there appeared to them tongues as of fire distributing themselves, and they rested on each one of them.  Act 2:4  And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit was giving them utterance.  Act 2:5  Now there were Jews living in Jerusalem, devout men from every nation under heaven.  Act 2:6  And when this sound occurred, the crowd came together, and were bewildered because each one of them was hearing them speak in his own language.  Act 2:7  They were amazed and astonished, saying, "Why, are not all these who are speaking Galileans?  Act 2:8  "And how is it that we each hear them in our own language to which we were born?  Act 2:9  "Parthians and Medes and Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia,  Act 2:10  Phrygia and Pamphylia, Egypt and the districts of Libya around Cyrene, and visitors from Rome, both Jews and proselytes,  Act 2:11  Cretans and Arabs—we hear them in our own tongues speaking of the mighty deeds of God."  Act 2:12  And they all continued in amazement and great perplexity, saying to one another, "What does this mean?"  Act 2:13  But others were mocking and saying, "They are full of sweet wine."  Peter's Sermon at Pentecost Act 2:14  But Peter, taking his stand with the eleven, raised his voice and declared to them: "Men of Judea and all you who live in Jerusalem, let this be known to you and give heed to my words.  Act 2:15  "For these men are not drunk, as you suppose, for it is only the third hour of the day;  Act 2:16  but this is what was spoken of through the prophet Joel:  Act 2:17  'AND IT SHALL BE IN THE LAST DAYS,' God says, 'THAT I WILL POUR FORTH OF MY SPIRIT ON ALL MANKIND; AND YOUR SONS AND YOUR DAUGHTERS SHALL PROPHESY, AND YOUR YOUNG MEN SHALL SEE VISIONS, AND YOUR OLD MEN SHALL DREAM DREAMS;  Act 2:18  EVEN ON MY BONDSLAVES, BOTH MEN AND WOMEN, I WILL IN THOSE DAYS POUR FORTH OF MY SPIRIT And they shall prophesy.  Act 2:19  'AND I WILL GRANT WONDERS IN THE SKY ABOVE AND SIGNS ON THE EARTH BELOW, BLOOD, AND FIRE, AND VAPOR OF SMOKE.  Act 2:20  'THE SUN WILL BE TURNED INTO DARKNESS AND THE MOON INTO BLOOD, BEFORE THE GREAT AND GLORIOUS DAY OF THE LORD SHALL COME.  Act 2:21  'AND IT SHALL BE THAT EVERYONE WHO CALLS ON THE NAME OF THE LORD WILL BE SAVED.'  Act 2:22  "Men of Israel, listen to these words: Jesus the Nazarene, a man attested to you by God with miracles and wonders and signs which God performed through Him in your midst, just as you yourselves know—  Act 2:23  this Man, delivered over by the predetermined plan and foreknowledge of God, you nailed to a cross by the hands of godless men and put Him to death.  Act 2:24  "But God raised Him up again, putting an end to the agony of death, since it was impossible for Him to be held in its power.  Act 2:25  "For David says of Him, 'I SAW THE LORD ALWAYS IN MY PRESENCE; FOR HE IS AT MY RIGHT HAND, SO THAT I WILL NOT BE SHAKEN.  Act 2:26  'THEREFORE MY HEART WAS GLAD AND MY TONGUE EXULTED; MOREOVER MY FLESH ALSO WILL LIVE IN HOPE;  Act 2:27  BECAUSE YOU WILL NOT ABANDON MY SOUL TO HADES, NOR ALLOW YOUR HOLY ONE TO UNDERGO DECAY.  Act 2:28  'YOU HAVE MADE KNOWN TO ME THE WAYS OF LIFE; YOU WILL MAKE ME FULL OF GLADNESS WITH YOUR PRESENCE.'  Act 2:29  "Brethren, I may confidently say to you regarding the patriarch David that he both died and was buried, and his tomb is with us to this day.  Act 2:30  "And so, because he was a prophet and knew that GOD HAD SWORN TO HIM WITH AN OATH TO SEAT one OF HIS DESCENDANTS ON HIS THRONE,  Act 2:31  he looked ahead and spoke of the resurrection of the Christ, that HE WAS NEITHER ABANDONED TO HADES, NOR DID His flesh SUFFER DECAY.  Act 2:32  "This Jesus God raised up again, to which we are all witnesses.  Act 2:33  "Therefore having been exalted to the right hand of God, and having received from the Father the promise of the Holy Spirit, He has poured forth this which you both see and hear.  Act 2:34  "For it was not David who ascended into heaven, but he himself says: 'THE LORD SAID TO MY LORD, "SIT AT MY RIGHT HAND,  Act 2:35  UNTIL I MAKE YOUR ENEMIES A FOOTSTOOL FOR YOUR FEET."'  Act 2:36  "Therefore let all the house of Israel know for certain that God has made Him both Lord and Christ—this Jesus whom you crucified."  Act 2:37  Now when they heard this, they were pierced to the heart, and said to Peter and the rest of the apostles, "Brethren, what shall we do?"  Act 2:38  Peter said to them, "Repent, and each of you be baptized in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the Holy Spirit.  Act 2:39  "For the promise is for you and your children and for all who are far off, as many as the Lord our God will call to Himself."  Act 2:40  And with many other words he solemnly testified and kept on exhorting them, saying, "Be saved from this perverse generation!"  Act 2:41  So then, those who had received his word were baptized; and that day there were added about three thousand souls.  The Fellowship of the Believers Act 2:42  They were continually devoting themselves to the apostles' teaching and to fellowship, to the breaking of bread and to prayer.  Act 2:43  Everyone kept feeling a sense of awe; and many wonders and signs were taking place through the apostles.  Act 2:44  And all those who had believed were together and had all things in common;  Act 2:45  and they began selling their property and possessions and were sharing them with all, as anyone might have need.  Act 2:46  Day by day continuing with one mind in the temple, and breaking bread from house to house, they were taking their meals together with gladness and sincerity of heart,  Act 2:47  praising God and having favor with all the people. And the Lord was adding to their number day by day those who were being saved. Chapter 2 Read and Present Acts 2—Let us read and receive and present to others the second chapter of the book of Acts. We need a deeper piety and the sincere meekness of the Great Teacher. I am instructed ... that the whole book of Acts is our lesson book. All of us need to humble our own individual hearts, and be converted daily. (Letter 32, 1910). 1-4 (ch. 1:8, 9; Ephesians 4:8). Christ's Promise Fulfilled—The time had now come. The Spirit had been waiting for the crucifixion, resurrection, and ascension of Christ. For ten days the disciples offered their petitions for the outpouring of the Spirit, and Christ in heaven added His intercession. This was the occasion of His ascension and inauguration, a jubilee in heaven. He had ascended on high, leading captivity captive, and He now claimed the gift of the Spirit, that He might pour it out upon His disciples (The Watchman, November 28, 1905). Heaven's Reservoir of Power not Locked—[Acts 2:1-4 quoted.] God is willing to give us a similar blessing, when we seek for it as earnestly. The Lord did not lock the reservoir of heaven after pouring His Spirit upon the early disciples. We also may receive of the fullness of His blessing. Heaven is full of the treasures of His grace, and those who come to God in faith may claim all that He has promised. If we do not have His power, it is because of our spiritual lethargy, our indifference, our indolence. Let us come out of this formality and deadness (The Review and Herald, June 4, 1889). (Hosea 6:3; Joel 2:23, 28, 29; Zechariah 10:1; Revelation 18:1.) Pentecost Repeated With Greater Power—It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, “I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.” Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue. God can breathe new life into every soul that sincerely desires to serve Him, and can touch the lips with a live coal from off the altar, and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God's Word. The stammering tongue will be unloosed, and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement, and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out (The Review and Herald, July 20, 1886). 1-4, 14, 41 (Ephesians 4:30). A Harvest From Christ's Sowing—In the work that was accomplished on the day of Pentecost, we may see what can be done by the exercise of faith. Those who believed in Christ were sealed by the Holy Spirit. As the disciples were assembled together, “there came a sound ... as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them.” And Peter stood up among them and spoke with mighty power. Among those who listened to him were devout Jews, who were sincere in their belief. But the power that accompanied the words of the speaker convinced them that Christ was indeed the Messiah. What a mighty work was accomplished! Three thousand were converted in one day. The seed had been sown by the greatest Teacher the world had ever known. For three and a half years the Son of God had sojourned in the land of Judea, proclaiming the message of the gospel of truth and working with mighty signs and wonders. The seed had been sown, and after His ascension the great ingathering took place. More were converted by one sermon on the day of Pentecost than were converted during all the years of Christ's ministry. So mightily will God work when men give themselves to the control of the Spirit (Manuscript 85, 1903). 1-12 (ch. 4:13). Second Edition of Christ's Teaching—After the disciples had received the baptism of the Holy Spirit, the priests and rulers marveled at the words which they spake, for they knew them as unlearned and ignorant men. But they took knowledge of them that they had been with Jesus. Their teaching was a second edition of the teachings of Christ, the utterance of simple, grand truths that flashed light into darkened minds, and converted thousands in a day. The disciples began to understand that Christ was their Advocate in the heavenly courts, and that He was glorified. They could speak because the Holy Spirit gave them utterance (Manuscript 32, 1900). 17, 18. See EGW on Joel 2:28, 29.

The Conversion of Saul Act 9:1  Now Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest,  Act 9:2  and asked for letters from him to the synagogues at Damascus, so that if he found any belonging to the Way, both men and women, he might bring them bound to Jerusalem.  Act 9:3  As he was traveling, it happened that he was approaching Damascus, and suddenly a light from heaven flashed around him;  Act 9:4  and he fell to the ground and heard a voice saying to him, "Saul, Saul, why are you persecuting Me?"  Act 9:5  And he said, "Who are You, Lord?" And He said, "I am Jesus whom you are persecuting,  Act 9:6  but get up and enter the city, and it will be told you what you must do."  Act 9:7  The men who traveled with him stood speechless, hearing the voice but seeing no one.  Act 9:8  Saul got up from the ground, and though his eyes were open, he could see nothing; and leading him by the hand, they brought him into Damascus.  Act 9:9  And he was three days without sight, and neither ate nor drank.  Act 9:10  Now there was a disciple at Damascus named Ananias; and the Lord said to him in a vision, "Ananias." And he said, "Here I am, Lord."  Act 9:11  And the Lord said to him, "Get up and go to the street called Straight, and inquire at the house of Judas for a man from Tarsus named Saul, for he is praying,  Act 9:12  and he has seen in a vision a man named Ananias come in and lay his hands on him, so that he might regain his sight."  Act 9:13  But Ananias answered, "Lord, I have heard from many about this man, how much harm he did to Your saints at Jerusalem;  Act 9:14  and here he has authority from the chief priests to bind all who call on Your name."  Act 9:15  But the Lord said to him, "Go, for he is a chosen instrument of Mine, to bear My name before the Gentiles and kings and the sons of Israel;  Act 9:16  for I will show him how much he must suffer for My name's sake."  Act 9:17  So Ananias departed and entered the house, and after laying his hands on him said, "Brother Saul, the Lord Jesus, who appeared to you on the road by which you were coming, has sent me so that you may regain your sight and be filled with the Holy Spirit."  Act 9:18  And immediately there fell from his eyes something like scales, and he regained his sight, and he got up and was baptized;  Saul Proclaims Jesus in Synagogues Act 9:19  and he took food and was strengthened. Now for several days he was with the disciples who were at Damascus,  Act 9:20  and immediately he began to proclaim Jesus in the synagogues, saying, "He is the Son of God."  Act 9:21  All those hearing him continued to be amazed, and were saying, "Is this not he who in Jerusalem destroyed those who called on this name, and who had come here for the purpose of bringing them bound before the chief priests?"  Act 9:22  But Saul kept increasing in strength and confounding the Jews who lived at Damascus by proving that this Jesus is the Christ.  Saul Escapes from Damascus Act 9:23  When many days had elapsed, the Jews plotted together to do away with him,  Act 9:24  but their plot became known to Saul. They were also watching the gates day and night so that they might put him to death;  Act 9:25  but his disciples took him by night and let him down through an opening in the wall, lowering him in a large basket.  Saul in Jerusalem Act 9:26  When he came to Jerusalem, he was trying to associate with the disciples; but they were all afraid of him, not believing that he was a disciple.  Act 9:27  But Barnabas took hold of him and brought him to the apostles and described to them how he had seen the Lord on the road, and that He had talked to him, and how at Damascus he had spoken out boldly in the name of Jesus.  Act 9:28  And he was with them, moving about freely in Jerusalem, speaking out boldly in the name of the Lord.  Act 9:29  And he was talking and arguing with the Hellenistic Jews; but they were attempting to put him to death.  Act 9:30  But when the brethren learned of it, they brought him down to Caesarea and sent him away to Tarsus.  Act 9:31  So the church throughout all Judea and Galilee and Samaria enjoyed peace, being built up; and going on in the fear of the Lord and in the comfort of the Holy Spirit, it continued to increase.  The Healing of Aeneas Act 9:32  Now as Peter was traveling through all those regions, he came down also to the saints who lived at Lydda.  Act 9:33  There he found a man named Aeneas, who had been bedridden eight years, for he was paralyzed.  Act 9:34  Peter said to him, "Aeneas, Jesus Christ heals you; get up and make your bed." Immediately he got up.  Act 9:35  And all who lived at Lydda and Sharon saw him, and they turned to the Lord.  Dorcas Restored to Life Act 9:36  Now in Joppa there was a disciple named Tabitha (which translated in Greek is called Dorcas); this woman was abounding with deeds of kindness and charity which she continually did.  Act 9:37  And it happened at that time that she fell sick and died; and when they had washed her body, they laid it in an upper room.  Act 9:38  Since Lydda was near Joppa, the disciples, having heard that Peter was there, sent two men to him, imploring him, "Do not delay in coming to us."  Act 9:39  So Peter arose and went with them. When he arrived, they brought him into the upper room; and all the widows stood beside him, weeping and showing all the tunics and garments that Dorcas used to make while she was with them.  Act 9:40  But Peter sent them all out and knelt down and prayed, and turning to the body, he said, "Tabitha, arise." And she opened her eyes, and when she saw Peter, she sat up.  Act 9:41  And he gave her his hand and raised her up; and calling the saints and widows, he presented her alive.  Act 9:42  It became known all over Joppa, and many believed in the Lord.  Act 9:43  And Peter stayed many days in Joppa with a tanner named Simon. Chapter 9 1, 2. The New Faith Flourished in Damascus—In Damascus the new faith seemed to have acquired fresh life and energy. The work of suppression must be begun there, and Saul was selected for this work (The Youth's Instructor, November 15, 1900). (Chs. 22:4; 26:11.) Saul Deluded and Deceived—Saul had an abundance of energy and zeal to work out an erroneous faith in persecuting the saints of God, confining them in prisons and putting them to death. Although his hand did not do the work of murder, yet he had a voice in the decisions and zealously sustained them. He prepared the way, and gave up the believers of the gospel into hands that took their lives. In reference to his zeal Paul himself says, I was “exceedingly mad against them.” “I persecuted this way unto the death, binding and delivering into prisons both men and women.” “Yet breathing out threatenings and slaughter against the disciples of the Lord,” Saul went, not to the lower, ignorant class, but to the highest religionists in the world, the men who acted a part in putting Christ to death, the men who possessed the spirit and sentiment of Caiaphas and his confederacy. These great men, thought Saul, if they had religious, determined helpers, could certainly put down this little handful of fanatical men. So to the high priest Saul went, “and desired of him letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem.” Christ permitted this, and many, very many lost their lives for their belief in Him. Paul honestly thought that he was persecuting a weak, ignorant, fanatical sect. He did not realize that he himself was the one deluded and deceived, and following ignorantly under the banner of the prince of darkness (Manuscript 142, 1897). 1-4 (ch. 26:9; 1 Corinthians 15:9). Saul's Unbelief Honest, but Not Excusable—The mind that resists the truth will see everything in a perverted light. It will be fastened in the sure toils of the enemy, and view things in the light of the enemy. Saul of Tarsus was an example of this. He had no moral right to be an unbeliever. But he had chosen to accept the opinions of men rather than the counsel of God. He had the prophecies pointing to the Messiah, but the sayings of the rabbis, the words of men, were preferred. In his own wisdom, Saul knew not God nor Jesus Christ, whom He had sent. Afterward in repeating his experience, he declared that he thought he ought to do many things contrary to the name of Jesus of Nazareth. Saul was honest in his unbelief. His was no pretension, and Jesus arrested him in his career and showed him on whose side he was working. The persecutor accepted the words of Christ, and was converted from infidelity to faith in Christ. Saul did not treat with indifference the unbelief which had led him to follow in Satan's track, and cause the suffering and death of the most precious of earth—those of whom the world was not worthy. He did not plead that his error of judgment was excusable. Long after his conversion he spoke of himself as the chief of sinners. “For I am the least of the apostles,” he said, “that am not meet to be called an apostle, because I persecuted the church of God.” He did not make one excuse for his cruel course in following faithfully the impression of a conscience that was false (Manuscript 9, 1898). 3-6. See EGW on 1 Corinthians 2:1-5. 3-9. Made Blind That He Might See—What a humiliation it was to Paul to know that all the time he was using his powers against the truth, thinking he was doing God's service, he was persecuting Christ. When the Saviour revealed Himself to Paul in the bright beams of His glory, he was filled with abhorrence for his work and for himself. The power of Christ's glory might have destroyed him, but Paul was a prisoner of hope. He was made physically blind by the glory of the presence of Him whom he had blasphemed, but it was that he might have spiritual sight, that he might be awakened from the lethargy that had stupefied and deadened his perceptions. His conscience, aroused, now worked with self-accusing energy. The zeal of his work, his earnest resistance of the light shining upon him through God's messengers, now brought condemnation upon his soul, and he was filled with bitter remorse. He no longer saw himself as righteous, but condemned by the law in thought, in spirit, and in deeds. He saw himself a sinner, utterly lost, without the Saviour he had been persecuting. In the days and nights of his blindness he had time for reflection, and he cast himself all helpless and hopeless upon Christ, the only one who could pardon him and clothe him with righteousness (Manuscript 23, 1899). 6. Divine and Human Cooperation Necessary—Always the Lord gives the human agent his work. Here is the divine and the human cooperation. There is man working in obedience to divine light given. If Saul had said, Lord, I am not at all inclined to follow your specified directions to work out my own salvation, then should the Lord have let ten times the light shine upon Saul, it would have been useless. It is man's work to cooperate with the divine. And it is the very hardest, sternest conflict which comes with the purpose and hour of great resolve and decision of the human to incline the will and way to God's will and God's way.... The character will determine the nature of the resolve and the action. The doing is not in accordance with the feeling or the inclination, but with the known will of our Father which is in heaven. Follow and obey the leadings of the Holy Spirit (Letter 135, 1898). 8, 9 (2 Corinthians 12:7-9; Galatians 6:17). “The Marks of the Lord Jesus.”—He [Paul] was ever to carry about with him in the body the marks of Christ's glory, in his eyes, which had been blinded by the heavenly light (Sketches from the Life of Paul, 34). 18, 19. Paul's Baptism—Paul was baptized by Ananias in the river of Damascus. He was then strengthened by food, and immediately began to preach Jesus to the believers in the city, the very ones whom he had set out from Jerusalem with the purpose of destroying (Sketches from the Life of Paul, 32). 25-27 (Galatians 1:17, 18). Two Grand Characters Meet—The gates of the city were vigilantly guarded, day and night, to cut off his escape. The anxiety of the disciples drew them to God in prayer; there was little sleeping among them, as they were busy in devising ways and means for the escape of the chosen apostle. Finally they conceived a plan by which he was let down from a window and lowered over the wall in a basket at night. In this humiliating manner Paul made his escape from Damascus. He now proceeded to Jerusalem, wishing to become acquainted with the apostles there, and especially with Peter. He was very anxious to meet the Galilean fishermen who had lived and prayed and conversed with Christ upon earth.... He attempted to join himself to his brethren, the disciples; but great was his grief and disappointment when he found that they would not receive him as one of their number. They remembered his former persecutions, and suspected him of acting a part to deceive and destroy them. True, they had heard of his wonderful conversion, but as he had immediately retired into Arabia, and they had heard nothing definite of him further, they had not credited the rumor of his great change. Barnabas, who had liberally contributed of his means to sustain the cause of Christ and to relieve the necessities of the poor, had been acquainted with Paul when he opposed the believers. He now came forward and renewed that acquaintance, heard the testimony of Paul in regard to his miraculous conversion, and his experience from that time. He fully believed and received Paul, took him by the hand, and led him into the presence of the apostles. He related his experience which he had just heard—that Jesus had personally appeared to Paul while on his way to Damascus; that He had talked with him; that Paul had recovered his sight in answer to the prayers of Ananias, and had afterward maintained in the synagogue of the city that Jesus was the Son of God. The apostles no longer hesitated; they could not withstand God. Peter and James, who at that time were the only apostles in Jerusalem, gave the right hand of fellowship to the once-fierce persecutor of their faith; and he was now as much beloved and respected as he had formerly been feared and avoided. Here the two grand characters of the new faith met—Peter, one of the chosen companions of Christ while He was upon earth; and Paul, a Pharisee, who, since the ascension of Jesus, had met Him face to face, and had talked with Him, and had also seen Him in vision, and the nature of His work in heaven (Sketches from the Life of Paul, 34-36).

Peter and Cornelius Act 10:1  Now there was a man at Caesarea named Cornelius, a centurion of what was called the Italian cohort,  Act 10:2  a devout man and one who feared God with all his household, and gave many alms to the Jewish people and prayed to God continually.  Act 10:3  About the ninth hour of the day he clearly saw in a vision an angel of God who had just come in and said to him, "Cornelius!"  Act 10:4  And fixing his gaze on him and being much alarmed, he said, "What is it, Lord?" And he said to him, "Your prayers and alms have ascended as a memorial before God.  Act 10:5  "Now dispatch some men to Joppa and send for a man named Simon, who is also called Peter;  Act 10:6  he is staying with a tanner named Simon, whose house is by the sea."  Act 10:7  When the angel who was speaking to him had left, he summoned two of his servants and a devout soldier of those who were his personal attendants,  Act 10:8  and after he had explained everything to them, he sent them to Joppa.  Peter's Vision Act 10:9  On the next day, as they were on their way and approaching the city, Peter went up on the housetop about the sixth hour to pray.  Act 10:10  But he became hungry and was desiring to eat; but while they were making preparations, he fell into a trance;  Act 10:11  and he *saw the sky opened up, and an object like a great sheet coming down, lowered by four corners to the ground,  Act 10:12  and there were in it all kinds of four-footed animals and crawling creatures of the earth and birds of the air.  Act 10:13  A voice came to him, "Get up, Peter, kill and eat!"  Act 10:14  But Peter said, "By no means, Lord, for I have never eaten anything unholy and unclean."  Act 10:15  Again a voice came to him a second time, "What God has cleansed, no longer consider unholy."  Act 10:16  This happened three times, and immediately the object was taken up into the sky.  Act 10:17  Now while Peter was greatly perplexed in mind as to what the vision which he had seen might be, behold, the men who had been sent by Cornelius, having asked directions for Simon's house, appeared at the gate;  Act 10:18  and calling out, they were asking whether Simon, who was also called Peter, was staying there.  Act 10:19  While Peter was reflecting on the vision, the Spirit said to him, "Behold, three men are looking for you.  Act 10:20  "But get up, go downstairs and accompany them without misgivings, for I have sent them Myself."  Act 10:21  Peter went down to the men and said, "Behold, I am the one you are looking for; what is the reason for which you have come?"  Act 10:22  They said, "Cornelius, a centurion, a righteous and God-fearing man well spoken of by the entire nation of the Jews, was divinely directed by a holy angel to send for you to come to his house and hear a message from you."  Act 10:23  So he invited them in and gave them lodging. And on the next day he got up and went away with them, and some of the brethren from Joppa accompanied him.  Act 10:24  On the following day he entered Caesarea. Now Cornelius was waiting for them and had called together his relatives and close friends.  Act 10:25  When Peter entered, Cornelius met him, and fell at his feet and worshiped him.  Act 10:26  But Peter raised him up, saying, "Stand up; I too am just a man."  Act 10:27  As he talked with him, he entered and *found many people assembled.  Act 10:28  And he said to them, "You yourselves know how unlawful it is for a man who is a Jew to associate with a foreigner or to visit him; and yet God has shown me that I should not call any man unholy or unclean.  Act 10:29  "That is why I came without even raising any objection when I was sent for. So I ask for what reason you have sent for me."  Act 10:30  Cornelius said, "Four days ago to this hour, I was praying in my house during the ninth hour; and behold, a man stood before me in shining garments,  Act 10:31  and he *said, 'Cornelius, your prayer has been heard and your alms have been remembered before God.  Act 10:32  'Therefore send to Joppa and invite Simon, who is also called Peter, to come to you; he is staying at the house of Simon the tanner by the sea.'  Act 10:33  "So I sent for you immediately, and you have been kind enough to come. Now then, we are all here present before God to hear all that you have been commanded by the Lord."  Gentiles Hear the Good News Act 10:34  Opening his mouth, Peter said: "I most certainly understand now that God is not one to show partiality,  Act 10:35  but in every nation the man who fears Him and does what is right is welcome to Him.  Act 10:36  "The word which He sent to the sons of Israel, preaching peace through Jesus Christ (He is Lord of all)—  Act 10:37  you yourselves know the thing which took place throughout all Judea, starting from Galilee, after the baptism which John proclaimed.  Act 10:38  "You know of Jesus of Nazareth, how God anointed Him with the Holy Spirit and with power, and how He went about doing good and healing all who were oppressed by the devil, for God was with Him.  Act 10:39  "We are witnesses of all the things He did both in the land of the Jews and in Jerusalem. They also put Him to death by hanging Him on a cross.  Act 10:40  "God raised Him up on the third day and granted that He become visible,  Act 10:41  not to all the people, but to witnesses who were chosen beforehand by God, that is, to us who ate and drank with Him after He arose from the dead.  Act 10:42  "And He ordered us to preach to the people, and solemnly to testify that this is the One who has been appointed by God as Judge of the living and the dead.  Act 10:43  "Of Him all the prophets bear witness that through His name everyone who believes in Him receives forgiveness of sins."  The Holy Spirit Falls on the Gentiles Act 10:44  While Peter was still speaking these words, the Holy Spirit fell upon all those who were listening to the message.  Act 10:45  All the circumcised believers who came with Peter were amazed, because the gift of the Holy Spirit had been poured out on the Gentiles also.  Act 10:46  For they were hearing them speaking with tongues and exalting God. Then Peter answered,  Act 10:47  "Surely no one can refuse the water for these to be baptized who have received the Holy Spirit just as we did, can he?"  Act 10:48  And he ordered them to be baptized in the name of Jesus Christ. Then they asked him to stay on for a few days. Chapter 10 Heaven Is Near to the Seeker of Souls—In the tenth chapter of Acts we have still another instance of the ministration of heavenly angels, resulting in the conversion of Cornelius and his company. Let these chapters [8-10] be read, and receive special attention. In them we see that heaven is much nearer to the Christian who is engaged in the work of soulsaving than many suppose. We should learn through them also the lesson of God's regard for every human being, and that each should treat his fellow man as one of the Lord's instrumentalities for the accomplishment of His work in the earth (Manuscript 17, 1908). 1-4 (Philippians 4:18). Prayer and Almsgiving as Sweet Incense—[Acts 10:1-4 quoted.] It is a wonderful favor for any man in this life to be commended of God as was Cornelius. And what was the ground of this approval?—“Thy prayers and thine alms are come up for a memorial before God.” Neither prayer nor almsgiving has any virtue in itself to recommend the sinner to God; the grace of Christ, through His atoning sacrifice, can alone renew the heart and make our service acceptable to God. This grace had moved upon the heart of Cornelius. The Spirit of Christ had spoken to his soul; Jesus had drawn him, and he had yielded to the drawing. His prayers and alms were not urged or extorted from him; they were not a price he was seeking to pay in order to secure heaven; but they were the fruit of love and gratitude to God. Such prayer from a sincere heart ascends as incense before the Lord; and offerings to His cause and gifts to the needy and suffering are a sacrifice well pleasing to Him. Thus the gifts of the Philippian brethren who ministered to the needs of the apostle Paul while a prisoner at Rome, are said to be “an odour of a sweet smell, a sacrifice acceptable, well pleasing to God.” Prayer and almsgiving are closely linked together—the expression of love to God and to our fellow men. They are the out-working of the two great principles of the divine law, “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength”; and, “Thou shalt love thy neighbor as thyself.” Thus while our gifts cannot recommend us to God or earn His favor, they are an evidence that we have received the grace of Christ. They are a test of the sincerity of our profession of love (The Review and Herald, May 9, 1893). 1-6 (Hebrews 1:14). Ministering Angels Note Each Individual—That same Holy Watcher who says, I know Abraham, knew Cornelius also, and sent His angel with a message to the man who had received and improved all the light God had given him. The angel said, “Thy prayers and thine alms are come up for a memorial before God. And now send men to Joppa, and call for one Simon, whose surname is Peter.” Then the specific directions are given, “He lodgeth with one Simon a tanner, whose house is by the sea side: he shall tell thee what thou oughtest to do.” Thus the angel of the Lord works to bring Cornelius in connection with the human agent through whom he might receive greater light. Study the whole chapter carefully and see the simplicity of the whole transaction. Then consider that the Lord knows every one of us by name, and just where we live, and the spirit we possess, and every act of our life. The ministering angels are passing through the churches, noting our faithfulness in our individual line of duty (Letter 20a, 1893). Earnest Seekers Not Left in Darkness—Here we are given positive evidence that the Lord does not leave in darkness those who follow all the light given them, but sends His angels to communicate with them. Cornelius was living in accordance with the instruction given in the Old Testament Scriptures, and the Lord sent a messenger to tell him what to do. God could have given Cornelius all the instruction he needed by the angel, but this was not His plan. His purpose was to place Cornelius in connection with those who had been receiving knowledge from on high, whose work it was to impart this knowledge to those seeking for light. Thus God always deals with His people.... Cornelius obeyed the instruction given. He united with the church, and became a useful and influential laborer together with God (Manuscript 67, 1900). God Uses His Appointed Agencies—[Acts 10:1-4 quoted.] The angel did not give him the light that he might have given him, but directed him to take a course whereby he might come into connection with one who could tell him precious truth.... [Acts 10:5, 6 quoted.] Cornelius implicitly obeyed the instruction, and the same angel went to Peter, and gave him his instructions. This chapter [Acts 10] has much precious counsel in it for us, and we should study it with humble attention. When the Lord has His appointed agencies whereby He gives help to souls, and men disrespect these agencies, and refuse to receive help from them, and decide that they will be directly taught of God, the Lord does not gratify their desire. The man who takes such a position is in danger of taking up with the voices of strangers, and of being led into false paths. Both Cornelius and Peter were instructed what they were to do, and they obeyed the angel's word. Cornelius gathered his household together to hear the message of light from Peter. If he had said, I will not be taught of any man, the angel of God would have left him to himself; but this was not his attitude (The Review and Herald, October 10, 1893). Many Today Like Cornelius—There are many today who are in the same position as Cornelius. They are living up to the light they have received, and God speaks to them, as He spoke to Cornelius, and brings them by His appointed agencies to the place where they will receive the truth into good and honest hearts. God reveals Himself to those who are striving to form characters that He can approve. The prayers of those who fear Him, who recognize their obligations to Him, are heard and answered. The Lord takes special notice of those who walk in the light that He has given them, who testify by their deeds that they are trying to honor God. Through a Peter He will present the pearl of great price, and through a Cornelius and his family many souls will be brought to the light (The Review and Herald, August 8, 1899). By the wonderful works of God, Cornelius was led to bring his energetic, faithful life into connection with the disciples of Christ. Thus shall it be in the last days. Many will prize the wisdom of God above any earthly advantage, and will obey the Word of God as the supreme standard. These will be led to great light. These will come to the knowledge of the truth, and will seek to get this light of truth before those of their acquaintance who like themselves are anxious for the truth. Thus they become conscientious light bearers to the world. Themselves constrained by the love of God, they will constrain others, and will improve every opportunity to invite and urge others to come and see the beauty of the truth, and to give their abilities to advance the work of God (Manuscript 97, 1898). Some who are numbered among merchants and princes will take their position to obey the truth. God's eye has been upon such as they have acted according to the light they have had, maintaining their integrity. Cornelius ... maintained his religious experience, strictly walking in accordance with the light he had received. God had His eye upon him, and He sent His angel with a message to him. The heavenly messenger passed by the self-righteous ones, came to Cornelius, and called him by name (Manuscript 97, 1898). Much is said concerning our duty to the neglected poor. Should not some attention be given to the neglected rich? Many look upon this class as hopeless, and they do little to open the eyes of those who, blinded and dazed by the glitter of earthly glory, have lost eternity out of their reckoning. Thousands of wealthy men have gone to the grave unwarned. But indifferent as they may appear, many among the rich are soul burdened.... Riches and worldly honor cannot satisfy the soul. Many among the rich are longing for some divine assurance, some spiritual hope. Many long for something that will bring to an end the monotony of their aimless life. Many in official life feel their need of something which they have not. Few among them go to church, for they feel that they receive little benefit. The teaching they hear does not touch the heart. Shall we make no special appeal to them? God calls for earnest, humble workers, who will carry the gospel to the higher classes. It is by no casual, accidental touch that the wealthy, world-loving souls can be drawn to Christ. Decided personal effort must be put forth by men and women imbued with the missionary spirit, those who will not fail nor be discouraged (The Review and Herald, April 6, 1911).

Peter Reports to the Church Act 11:1  Now the apostles and the brethren who were throughout Judea heard that the Gentiles also had received the word of God.  Act 11:2  And when Peter came up to Jerusalem, those who were circumcised took issue with him,  Act 11:3  saying, "You went to uncircumcised men and ate with them."  Act 11:4  But Peter began speaking and proceeded to explain to them in orderly sequence, saying,  Act 11:5  "I was in the city of Joppa praying; and in a trance I saw a vision, an object coming down like a great sheet lowered by four corners from the sky; and it came right down to me,  Act 11:6  and when I had fixed my gaze on it and was observing it I saw the four-footed animals of the earth and the wild beasts and the crawling creatures and the birds of the air.  Act 11:7  "I also heard a voice saying to me, 'Get up, Peter; kill and eat.'  Act 11:8  "But I said, 'By no means, Lord, for nothing unholy or unclean has ever entered my mouth.'  Act 11:9  "But a voice from heaven answered a second time, 'What God has cleansed, no longer consider unholy.'  Act 11:10  "This happened three times, and everything was drawn back up into the sky.  Act 11:11  "And behold, at that moment three men appeared at the house in which we were staying, having been sent to me from Caesarea.  Act 11:12  "The Spirit told me to go with them without misgivings. These six brethren also went with me and we entered the man's house.  Act 11:13  "And he reported to us how he had seen the angel standing in his house, and saying, 'Send to Joppa and have Simon, who is also called Peter, brought here;  Act 11:14  and he will speak words to you by which you will be saved, you and all your household.'  Act 11:15  "And as I began to speak, the Holy Spirit fell upon them just as He did upon us at the beginning.  Act 11:16  "And I remembered the word of the Lord, how He used to say, 'John baptized with water, but you will be baptized with the Holy Spirit.'  Act 11:17  "Therefore if God gave to them the same gift as He gave to us also after believing in the Lord Jesus Christ, who was I that I could stand in God's way?"  Act 11:18  When they heard this, they quieted down and glorified God, saying, "Well then, God has granted to the Gentiles also the repentance that leads to life."  The Church in Antioch Act 11:19  So then those who were scattered because of the persecution that occurred in connection with Stephen made their way to Phoenicia and Cyprus and Antioch, speaking the word to no one except to Jews alone.  Act 11:20  But there were some of them, men of Cyprus and Cyrene, who came to Antioch and began speaking to the Greeks also, preaching the Lord Jesus.  Act 11:21  And the hand of the Lord was with them, and a large number who believed turned to the Lord.  Act 11:22  The news about them reached the ears of the church at Jerusalem, and they sent Barnabas off to Antioch.  Act 11:23  Then when he arrived and witnessed the grace of God, he rejoiced and began to encourage them all with resolute heart to remain true to the Lord;  Act 11:24  for he was a good man, and full of the Holy Spirit and of faith. And considerable numbers were brought to the Lord.  Act 11:25  And he left for Tarsus to look for Saul;  Act 11:26  and when he had found him, he brought him to Antioch. And for an entire year they met with the church and taught considerable numbers; and the disciples were first called Christians in Antioch.  Act 11:27  Now at this time some prophets came down from Jerusalem to Antioch.  Act 11:28  One of them named Agabus stood up and began to indicate by the Spirit that there would certainly be a great famine all over the world. And this took place in the reign of Claudius.  Act 11:29  And in the proportion that any of the disciples had means, each of them determined to send a contribution for the relief of the brethren living in Judea.  Act 11:30  And this they did, sending it in charge of Barnabas and Saul to the elders.  A. A controversy in Jerusalem regarding ministry to the Gentiles. 1. (1-3) Peter hears objections to his association with Gentiles. Now the apostles and brethren who were in Judea heard that the Gentiles had also received the word of God. And when Peter came up to Jerusalem, those of the circumcision contended with him, saying, “You went in to uncircumcised men and ate with them!” a. Now the apostles and brethren who were in Judea heard that the Gentiles had also received the word of God: The greatness of the work among the Gentiles in Caesarea could not be kept hidden. There was no desire to hide it, even though many Jewish Christians (those of the circumcision) would be confused and offended. b. “You went in to uncircumcised men and ate with them!” The charges against Peter were simple: “You, who are supposed to be a faithful Jew, associated with Gentiles and even ate with them.” This offended these Christian Jews, so they contended with Peter. i. And ate with them: Sharing a meal together was a special sign of fellowship in that time and culture. This was considered to be a significant compromise by these Jewish Christians. ii. This reaction of the Christian Jews shows how significant the change was that God initiated in Acts 10. The change said, to the Gentiles, “You don’t have to become Jews first, and put yourself under the Law of Moses first. Repent and believe, and you can come to Jesus.” But it also said to the Jewish followers of Jesus, “Receive your Gentile brothers and sisters as full members of the family of God. They aren’t inferior to you in any way.” iii. The objection of those of the circumcision was on the second point, not the first. They complained, You went into uncircumcised men and ate with them! At first, they were more concerned with what Peter did than with what God was doing with the Gentiles. c. Those of the circumcision contended with him: When we see the reaction of the Jewish Christians in Jerusalem, we can see how wise it was of Peter to take six witnesses with him to Caesarea and his meeting with Cornelius (Acts 10:23 and 11:12). 2. (4-15) Peter explains his ministry to the Gentiles. But Peter explained it to them in order from the beginning, saying: “I was in the city of Joppa praying; and in a trance I saw a vision, an object descending like a great sheet, let down from heaven by four corners; and it came to me. When I observed it intently and considered, I saw four-footed animals of the earth, wild beasts, creeping things, and birds of the air. And I heard a voice saying to me, ‘Rise, Peter; kill and eat.’ But I said, ‘Not so, Lord! For nothing common or unclean has at any time entered my mouth.’ But the voice answered me again from heaven, ‘What God has cleansed you must not call common.’ Now this was done three times, and all were drawn up again into heaven. At that very moment, three men stood before the house where I was, having been sent to me from Caesarea. Then the Spirit told me to go with them, doubting nothing. Moreover these six brethren accompanied me, and we entered the man’s house. And he told us how he had seen an angel standing in his house, who said to him, ‘Send men to Joppa, and call for Simon whose surname is Peter, who will tell you words by which you and all your household will be saved.’ And as I began to speak, the Holy Spirit fell upon them, as upon us at the beginning.” a. Peter explained it to them in order from the beginning: This account is an obvious condensation from Acts 10:9-43. God emphasized the importance of these events by repeating the story. i. “Peter did not flaunt his apostolic authority. Instead he began with a humble recitation of what happened. The Greek makes this particularly clear. It indicates that Peter began at the beginning and explained everything precisely­ – a very strong word – as it happened.” (Boice) b. What God has cleansed you must not call common: At first, Peter thought God spoke this about food. But Peter came to understand the vision of the sheet and kosher and unkosher animals had to do with people, not food (Acts 10:28: God has shown me that I should not call any man common or unclean). i. There is a sense in which the sheet represents the church, having both “kosher” (Jews) and “unkosher” (Gentiles) on it, with no distinction or dividing line between the two (Ephesians 2:11-18). c. We entered the man’s house: This may have surprised Peter’s questioners, because it seemed like an admission of guilt – Peter admitted entering the home of a Gentile, something prohibited by Jewish custom and tradition (though not by the Law of Moses.). Yet Peter was careful to add that before he ever entered the man’s house, an angel had been standing in his house. If it was permitted for an angel of God to go into Cornelius’ house, it must be permitted for Peter also. d. The Holy Spirit fell upon them, as upon us at the beginning: This conclusion was important. It showed that God’s stamp of approval was on this work towards the Gentiles. Peter’s point to these Christian Jews (those of the circumcision, Acts 11:2) was clear: they could not withhold their acceptance when God had given His. 3. (16-18) Peter interprets these events by remembering the words of Jesus. “Then I remembered the word of the Lord, how He said, ‘John indeed baptized with water, but you shall be baptized with the Holy Spirit.’ If therefore God gave them the same gift as He gave us when we believed on the Lord Jesus Christ, who was I that I could withstand God?” When they heard these things they became silent; and they glorified God, saying, “Then God has also granted to the Gentiles repentance to life.” a. If therefore God gave them the same gift as He gave us when we believed on the Lord Jesus Christ, who was I that I could withstand God? If God was reaching out to the Gentiles, who was Peter that he could withstand God? Peter recognized the importance of sensing where God is going and heading that same direction, instead of trying to persuade God to go your direction. i. It is important also to note these Christians would see this was all in accord with the Scriptures. They had both the word of the Lord Jesus, recorded in Mark 1:8, and the Old Testament promises that Gentiles would come to the Lord through the Messiah (in passages such as Isaiah 49:6). ii. There are many today who look at some work or another and say, “Look what God is doing.” But activity alone isn’t enough to validate a work of God. It must also be in line with God’s Word. This work among the Gentiles passed both tests. b. They became silent: The Jewish believers in Jerusalem (those of the circumcision, Acts 11:2) first reacted with a stunned silence. But then they glorified God, because they saw He was now at work among the Gentiles, also. i. This is a powerful passage, demonstrating that the hearts of the Jewish Christians in Jerusalem were soft enough to be guided and corrected by God. It is a glorious thing when God’s people will allow their prejudices and traditions to be overcome by God’s Word and God’s work. ii. The church in Jerusalem embraced these Gentile believers at first, but it would be a long time until all the objections of those of the circumcision were answered. B. The Church in Antioch. 1. (19-21) The church in Antioch grows as Gentiles turn to the Lord. Now those who were scattered after the persecution that arose over Stephen traveled as far as Phoenicia, Cyprus, and Antioch, preaching the word to no one but the Jews only. But some of them were men from Cyprus and Cyrene, who, when they had come to Antioch, spoke to the Hellenists, preaching the Lord Jesus. And the hand of the Lord was with them, and a great number believed and turned to the Lord. a. Preaching the word to no one but the Jews only: At first, Christians scattered over the Roman Empire preached only to Jews. But they eventually began to preach Jesus Christ to Gentiles as well. b. Some of them were men from Cyprus and Cyrene…spoke to the Hellenists, preaching the Lord Jesus: These unnamed disciples from Cyprus and Cyrene are genuine heroes. They began the first mentioned “mission to the Gentiles” (here called Hellenists) in Antioch. i. In Antioch, we have the first example of Christians deliberately targeting Gentiles for evangelism, and this effort had great results (a great number believed and turned to the Lord). c. When they had come to Antioch: Antioch was founded about 300 B.C. by Seleucus I, one of the inheritors of Alexander the Great’s empire. He liked to make a city and name them after his father, Antioch, and he did this about fifteen times. This city of Antioch was called “Syrian Antioch” or “Antioch on the Orontes.” In the first century it was a city of more than half a million people; today it is a Turkish city with a population of about 3,500. i. Antioch was about 300 miles (480 kilometers) north of Jerusalem and about 20 miles (32 kilometers) inland from the Mediterranean Sea. Many considered Syrian Antioch the third greatest city in the Roman Empire, behind Rome and Alexandria. Antioch was known for its business and commerce, for its sophistication and culture, but also for its immorality. ii. “The city’s reputation for moral laxity was enhanced by the cult of Artemis and Apollo at Daphne, five miles distant, where the ancient Syrian worship of Astarte and her consort, with its ritual prostitution, was carried on.” (Bruce) iii. According to Hughes, when the ancient Roman senator Juvenal wanted to describe the decadence of Rome, he said that “The Orontes has flowed into the Tiber,” flooding Rome with wickedness. iv. One might say that Jerusalem was all about religion; Rome was all about power; Alexandria was all about intellect, and Athens was all about philosophy. Adding to that, one might say that Antioch was all about business and immorality. v. When the Gospel came to Cornelius and he became a follower of Jesus, it came to a man who was already a God-fearer. He had a respect for the God of Israel and lived a moral life. When it came to Antioch, it came to an utterly pagan city. d. And the hand of the Lord was with them: Because God was with them, their ministry was blessed and multiplied, the result was that a great number believed and turned to the Lord. i. A ministry can’t turn people to the Lord unless the hand of the Lord is with them. · You can turn people to a personality without the hand of the Lord. · You can turn people to a social club without the hand of the Lord. · You can turn people to a church or an institution without the hand of the Lord. · But you can’t turn people to the Lord without the hand of the Lord. ii. The phrase, “believed and turned to the Lord” is a good description of the work of both faith and repentance. 2. (22-24) The ministry of Barnabas in Antioch. Then news of these things came to the ears of the church in Jerusalem, and they sent out Barnabas to go as far as Antioch. When he came and had seen the grace of God, he was glad, and encouraged them all that with purpose of heart they should continue with the Lord. For he was a good man, full of the Holy Spirit and of faith. And a great many people were added to the Lord. a. They sent out Barnabas: The church in Jerusalem sent an able man in Barnabas, previously known for his generosity (Acts 4:36-37) and his warm acceptance of Saul of Tarsus after he was converted (Acts 9:26-28). i. “News was always getting back to Jerusalem, and I suppose it is always that way. Whenever anything is done, there is always somebody who will run to those who are supposed to be important and say, ‘Do you know what’s going on?’” (Boice) b. When he came and had seen the grace of God, he was glad: At the church in Antioch, when Barnabas had seen the grace of God, he was glad. There was something in the work and atmosphere among the followers of Jesus in Antioch that made Barnabas able to see the grace of God. i. In whatever gathering of Christians we associate ourselves with, it is important that others be able to see the grace of God among us. They should not see an emphasis on self, on man-made rules, on human performance – but on the glorious grace of God. It will make them glad. c. Encouraged them all that with purpose of heart they should continue with the Lord: Barnabas rightly focused on his main job as a leader of the congregation. He strengthened the church family itself, with the result that a great many people were added to the Lord. i. This is the plan for church growth spoken of in Ephesians 4:11-16. Leaders in the church dedicate themselves to building strong, healthy Christians. As the saints are equipped for the work of the ministry, they grow into maturity, and do their ministry, and it causes growth of the body. 3. (25-26) Barnabas and Saul work together in Antioch. Then Barnabas departed for Tarsus to seek Saul. And when he had found him, he brought him to Antioch. So it was that for a whole year they assembled with the church and taught a great many people. And the disciples were first called Christians in Antioch. a. Barnabas departed for Tarsus to seek Saul: Barnabas remembered the precious brother Saul, and how he was sent to Tarsus for his own protection (Acts 9:28-30). Now Barnabas went and found him. i. It’s not difficult to think of Barnabas being exhausted and overwhelmed by all the work and opportunities in Antioch, and then remembering Saul of Tarsus. ii. To seek Saul is more literally to hunt him up; Barnabas had to do some looking. MacArthur says the original word “suggests a laborious search on Barnabas’ part.” Saul was so valuable to Barnabas that it was worth it for him to leave the work in Antioch for a season and search hard to find him. b. So it was that for a whole year they assembled with the church and taught a great many people. Together, Barnabas and Saul taught a great many people, making the church in Antioch strong. i. Saul had spent some twelve years in Tarsus since we last met him; these years were not wasted or lost, but spent in quiet ministry and preparation for future service. ii. In all this Antioch became a center for great teaching and preaching. Antioch “had the greatest preachers – in the first century Barnabas, Paul, and Peter; in the second Ignatius and Theophilus; in the third and fourth Lucian, Theodore, Chrysostom, and Theordoret.” (Hughes) iii. But it also had great informal preaching, which is often the best kind. Acts 11:20 reminds us that they spoke to the Hellenists, preaching the Lord Jesus. This combination of great formal teaching/preaching and great informal teaching/preaching made the church community in Antioch something special and world-impacting. c. The disciples were first called Christians in Antioch: It wasn’t until these years at the Church in Syrian Antioch that the name Christian became associated with the followers of Jesus. · They had been called disciples (Acts 1:15). · They had been called saints (Acts 9:13). · They had been called believers (Acts 5:14). · They had been called brothers (Acts 6:3). · They had been called witnesses (Acts 5:32). · They had been called followers of the Way (Acts 9:2). · They would be called Nazarenes (Acts 24:5). · Now they would be called Christians. i. In Latin, the ending ian meant “the party of.” A Christ-ian was “of the party of Jesus.” Christians was sort of like saying “Jesus-ites,” or “Jesus People,” describing the people associated with Jesus Christ. Boice thinks the idea was that they were called “Christ-ones.” ii. Also, soldiers under particular generals in the Roman army identified themselves by their general’s name by adding ian to the end. A soldier under Caesar would call himself a Caesarian. Soldiers under Jesus Christ could be called Christians. iii. In Antioch, they probably first used the term Christians to mock the followers of Jesus. “Antioch was famous for its readiness to jeer and call names; it was known by its witty epigrams.” (Gaebelein) But as the people of Antioch called the followers of Jesus the “Jesus People,” the believers appreciated the title so much that it stuck. iv. “Ironside says that when he was traveling in China years ago he was frequently introduced as ‘Yasu-yan.’ At first he did not know what the word meant, but he asked about it and learned that Yasu was the Cantonese word for Jesus, and yan was ‘man.’ So he was being introduced as a ‘Jesus man.’” (Boice) v. First called Christians can also have the idea that they were called Christians before they were called anything else. Their first identity was now to be called Christians. Today, Christians must be willing to take at least the idea of the title “Jesus People,” and must also be worthy of the name. Instead of claiming any other title – Roman Catholic, Protestant, charismatic, whatever – we should be first called Christians. vi. Eusebius, the famous early church historian, described a believer named Sanctus from Lyons, France, who was tortured for Jesus. As they tortured him cruelly, they hoped to get him to say something evil or blasphemous. They asked his name, and he only replied, “I am a Christian.” “What nation do you belong to?” He answered, “I am a Christian.” “What city do you live in?” “I am a Christian.” His questioners began to get angry: “Are you a slave or a free man?” “I am a Christian” was his only reply. No matter what they asked about him, he only answered, “I am a Christian.” This made his torturers all the more determined to break him, but they could not, and he died with the words “I am a Christian” on his lips. (Eusebius, Church History) 4. (27-30) A prophetic word announces a famine. And in these days prophets came from Jerusalem to Antioch. Then one of them, named Agabus, stood up and showed by the Spirit that there was going to be a great famine throughout all the world, which also happened in the days of Claudius Caesar. Then the disciples, each according to his ability, determined to send relief to the brethren dwelling in Judea. This they also did, and sent it to the elders by the hands of Barnabas and Saul. a. Showed by the Spirit that there was going to be a great famine throughout all the world, which also happened in the days of Claudius Caesar: We don’t know exactly how Agabus showed by the Spirit this famine was on the way. But the Christians took the word seriously, and generously prepared to meet the coming need. i. “We know from other sources that Claudius’s principate was marked by a succession of bad harvests and consequent scarcity in various parts of the empire – in Rome, Greece, and Egypt as well as in Judaea.” (Bruce) b. Then the disciples: You can tell these were truly disciples and Christians, because they gave generously to meet the need. They gave, each according to his ability. i. This means that they gave according to the ability of their resources; those who had more gave more, probably referencing a proportional giving. It also means that they gave according to the ability of their faith, trusting that their gift to God’s work was a worthy investment in His kingdom, and not a loss. ii. We also see they determined to give. If a person does not determine to give, they often never do. c. Sent it to the elders by the hands of Barnabas and Saul: The high regard that Barnabas and Saul had among all was evident by the fact that they were trusted with the relief fund. i. “As far as I know, this is the first charitable act of this nature in all recorded history – one race of people collecting money to help another people. No wonder they were first called Christians at Antioch.” (Boice) Tweet Pin 2 Share 2Shares Select a Bible Book Acts Select a Chapter 11 « Previous Next » Bibliography

James Killed and Peter Imprisoned Act 12:1  Now about that time Herod the king laid hands on some who belonged to the church in order to mistreat them.  Act 12:2  And he had James the brother of John put to death with a sword.  Act 12:3  When he saw that it pleased the Jews, he proceeded to arrest Peter also. Now it was during the days of Unleavened Bread.  Act 12:4  When he had seized him, he put him in prison, delivering him to four squads of soldiers to guard him, intending after the Passover to bring him out before the people.  Act 12:5  So Peter was kept in the prison, but prayer for him was being made fervently by the church to God.  Peter Is Rescued Act 12:6  On the very night when Herod was about to bring him forward, Peter was sleeping between two soldiers, bound with two chains, and guards in front of the door were watching over the prison.  Act 12:7  And behold, an angel of the Lord suddenly appeared and a light shone in the cell; and he struck Peter's side and woke him up, saying, "Get up quickly." And his chains fell off his hands.  Act 12:8  And the angel said to him, "Gird yourself and put on your sandals." And he did so. And he *said to him, "Wrap your cloak around you and follow me."  Act 12:9  And he went out and continued to follow, and he did not know that what was being done by the angel was real, but thought he was seeing a vision.  Act 12:10  When they had passed the first and second guard, they came to the iron gate that leads into the city, which opened for them by itself; and they went out and went along one street, and immediately the angel departed from him.  Act 12:11  When Peter came to himself, he said, "Now I know for sure that the Lord has sent forth His angel and rescued me from the hand of Herod and from all that the Jewish people were expecting."  Act 12:12  And when he realized this, he went to the house of Mary, the mother of John who was also called Mark, where many were gathered together and were praying.  Act 12:13  When he knocked at the door of the gate, a servant-girl named Rhoda came to answer.  Act 12:14  When she recognized Peter's voice, because of her joy she did not open the gate, but ran in and announced that Peter was standing in front of the gate.  Act 12:15  They said to her, "You are out of your mind!" But she kept insisting that it was so. They kept saying, "It is his angel."  Act 12:16  But Peter continued knocking; and when they had opened the door, they saw him and were amazed.  Act 12:17  But motioning to them with his hand to be silent, he described to them how the Lord had led him out of the prison. And he said, "Report these things to James and the brethren." Then he left and went to another place.  Act 12:18  Now when day came, there was no small disturbance among the soldiers as to what could have become of Peter.  Act 12:19  When Herod had searched for him and had not found him, he examined the guards and ordered that they be led away to execution. Then he went down from Judea to Caesarea and was spending time there.  The Death of Herod Act 12:20  Now he was very angry with the people of Tyre and Sidon; and with one accord they came to him, and having won over Blastus the king's chamberlain, they were asking for peace, because their country was fed by the king's country.  Act 12:21  On an appointed day Herod, having put on his royal apparel, took his seat on the rostrum and began delivering an address to them.  Act 12:22  The people kept crying out, "The voice of a god and not of a man!"  Act 12:23  And immediately an angel of the Lord struck him because he did not give God the glory, and he was eaten by worms and died.  Act 12:24  But the word of the Lord continued to grow and to be multiplied.  Act 12:25  And Barnabas and Saul returned from Jerusalem when they had fulfilled their mission, taking along with them John, who was also called Mark. Chapter 12 6. Peter Ready to Yield Up His Life—The apostle was not intimidated by the situation. Since his reinstatement after his denial of Christ, he had unflinchingly braved danger, and had shown a noble courage and boldness in preaching a crucified, risen, and ascended Saviour. As he lay in his cell he called to mind the words that Christ had spoken to him: “Verily, verily, I say unto thee, When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not.” Peter believed that the time had come for him to yield up his life for Christ's sake (The Review and Herald, April 27, 1911).

The Lame Beggar Healed Act 3:1  Now Peter and John were going up to the temple at the ninth hour, the hour of prayer.  Act 3:2  And a man who had been lame from his mother's womb was being carried along, whom they used to set down every day at the gate of the temple which is called Beautiful, in order to beg alms of those who were entering the temple.  Act 3:3  When he saw Peter and John about to go into the temple, he began asking to receive alms.  Act 3:4  But Peter, along with John, fixed his gaze on him and said, "Look at us!"  Act 3:5  And he began to give them his attention, expecting to receive something from them.  Act 3:6  But Peter said, "I do not possess silver and gold, but what I do have I give to you: In the name of Jesus Christ the Nazarene—walk!"  Act 3:7  And seizing him by the right hand, he raised him up; and immediately his feet and his ankles were strengthened.  Act 3:8  With a leap he stood upright and began to walk; and he entered the temple with them, walking and leaping and praising God.  Act 3:9  And all the people saw him walking and praising God;  Act 3:10  and they were taking note of him as being the one who used to sit at the Beautiful Gate of the temple to beg alms, and they were filled with wonder and amazement at what had happened to him.  Peter Speaks in Solomon's Portico Act 3:11  While he was clinging to Peter and John, all the people ran together to them at the so-called portico of Solomon, full of amazement.  Act 3:12  But when Peter saw this, he replied to the people, "Men of Israel, why are you amazed at this, or why do you gaze at us, as if by our own power or piety we had made him walk?  Act 3:13  "The God of Abraham, Isaac and Jacob, the God of our fathers, has glorified His servant Jesus, the one whom you delivered and disowned in the presence of Pilate, when he had decided to release Him.  Act 3:14  "But you disowned the Holy and Righteous One and asked for a murderer to be granted to you,  Act 3:15  but put to death the Prince of life, the one whom God raised from the dead, a fact to which we are witnesses.  Act 3:16  "And on the basis of faith in His name, it is the name of Jesus which has strengthened this man whom you see and know; and the faith which comes through Him has given him this perfect health in the presence of you all.  Act 3:17  "And now, brethren, I know that you acted in ignorance, just as your rulers did also.  Act 3:18  "But the things which God announced beforehand by the mouth of all the prophets, that His Christ would suffer, He has thus fulfilled.  Act 3:19  "Therefore repent and return, so that your sins may be wiped away, in order that times of refreshing may come from the presence of the Lord;  Act 3:20  and that He may send Jesus, the Christ appointed for you,  Act 3:21  whom heaven must receive until the period of restoration of all things about which God spoke by the mouth of His holy prophets from ancient time.  Act 3:22  "Moses said, 'THE LORD GOD WILL RAISE UP FOR YOU A PROPHET LIKE ME FROM YOUR BRETHREN; TO HIM YOU SHALL GIVE HEED to everything He says to you.  Act 3:23  'And it will be that every soul that does not heed that prophet shall be utterly destroyed from among the people.'  Act 3:24  "And likewise, all the prophets who have spoken, from Samuel and his successors onward, also announced these days.  Act 3:25  "It is you who are the sons of the prophets and of the covenant which God made with your fathers, saying to Abraham, 'AND IN YOUR SEED ALL THE FAMILIES OF THE EARTH SHALL BE BLESSED.'  Act 3:26  "For you first, God raised up His Servant and sent Him to bless you by turning every one of you from your wicked ways." Chapter 3 17. No Excuse for Willful Ignorance—“I wot that through ignorance ye did it,” said Peter; but this ignorance did not excuse the action; for they had had great light granted unto them. The statement is made that had they known that He was the Prince of life, they would not have crucified Him. But why did they not know?—because they chose not to know. They had no interest to search and study, and their ignorance proved their eternal ruin. They had had the strongest evidence on which to base their faith, and they were under obligation to God to accept the evidence He had given them. Their unbelief made them guilty of the blood of the only begotten Son of the infinite God (Manuscript 9, 1898).

Peter and John Before the Council Act 4:1  As they were speaking to the people, the priests and the captain of the temple guard and the Sadducees came up to them,  Act 4:2  being greatly disturbed because they were teaching the people and proclaiming in Jesus the resurrection from the dead.  Act 4:3  And they laid hands on them and put them in jail until the next day, for it was already evening.  Act 4:4  But many of those who had heard the message believed; and the number of the men came to be about five thousand.  Act 4:5  On the next day, their rulers and elders and scribes were gathered together in Jerusalem;  Act 4:6  and Annas the high priest was there, and Caiaphas and John and Alexander, and all who were of high-priestly descent.  Act 4:7  When they had placed them in the center, they began to inquire, "By what power, or in what name, have you done this?"  Act 4:8  Then Peter, filled with the Holy Spirit, said to them, "Rulers and elders of the people,  Act 4:9  if we are on trial today for a benefit done to a sick man, as to how this man has been made well,  Act 4:10  let it be known to all of you and to all the people of Israel, that by the name of Jesus Christ the Nazarene, whom you crucified, whom God raised from the dead—by this name this man stands here before you in good health.  Act 4:11  "He is the STONE WHICH WAS REJECTED by you, THE BUILDERS, but WHICH BECAME THE CHIEF CORNER stone.  Act 4:12  "And there is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved."  Act 4:13  Now as they observed the confidence of Peter and John and understood that they were uneducated and untrained men, they were amazed, and began to recognize them as having been with Jesus.  Act 4:14  And seeing the man who had been healed standing with them, they had nothing to say in reply.  Act 4:15  But when they had ordered them to leave the Council, they began to confer with one another,  Act 4:16  saying, "What shall we do with these men? For the fact that a noteworthy miracle has taken place through them is apparent to all who live in Jerusalem, and we cannot deny it.  Act 4:17  "But so that it will not spread any further among the people, let us warn them to speak no longer to any man in this name."  Act 4:18  And when they had summoned them, they commanded them not to speak or teach at all in the name of Jesus.  Act 4:19  But Peter and John answered and said to them, "Whether it is right in the sight of God to give heed to you rather than to God, you be the judge;  Act 4:20  for we cannot stop speaking about what we have seen and heard."  Act 4:21  When they had threatened them further, they let them go (finding no basis on which to punish them) on account of the people, because they were all glorifying God for what had happened;  Act 4:22  for the man was more than forty years old on whom this miracle of healing had been performed.  The Believers Pray for Boldness Act 4:23  When they had been released, they went to their own companions and reported all that the chief priests and the elders had said to them.  Act 4:24  And when they heard this, they lifted their voices to God with one accord and said, "O Lord, it is You who MADE THE HEAVEN AND THE EARTH AND THE SEA, AND ALL THAT IS IN THEM,  Act 4:25  who by the Holy Spirit, through the mouth of our father David Your servant, said, 'WHY DID THE GENTILES RAGE, AND THE PEOPLES DEVISE FUTILE THINGS?  Act 4:26  'THE KINGS OF THE EARTH TOOK THEIR STAND, AND THE RULERS WERE GATHERED TOGETHER AGAINST THE LORD AND AGAINST HIS CHRIST.'  Act 4:27  "For truly in this city there were gathered together against Your holy servant Jesus, whom You anointed, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel,  Act 4:28  to do whatever Your hand and Your purpose predestined to occur.  Act 4:29  "And now, Lord, take note of their threats, and grant that Your bond-servants may speak Your word with all confidence,  Act 4:30  while You extend Your hand to heal, and signs and wonders take place through the name of Your holy servant Jesus."  Act 4:31  And when they had prayed, the place where they had gathered together was shaken, and they were all filled with the Holy Spirit and began to speak the word of God with boldness.  They Had Everything in Common Act 4:32  And the congregation of those who believed were of one heart and soul; and not one of them claimed that anything belonging to him was his own, but all things were common property to them.  Act 4:33  And with great power the apostles were giving testimony to the resurrection of the Lord Jesus, and abundant grace was upon them all.  Act 4:34  For there was not a needy person among them, for all who were owners of land or houses would sell them and bring the proceeds of the sales  Act 4:35  and lay them at the apostles' feet, and they would be distributed to each as any had need.  Act 4:36  Now Joseph, a Levite of Cyprian birth, who was also called Barnabas by the apostles (which translated means Son of Encouragement),  Act 4:37  and who owned a tract of land, sold it and brought the money and laid it at the apostles' feet. Chapter 4 12. See EGW on 1 Timothy 2:5. 13. See EGW on ch. 2:1-12.

Ananias and Sapphira Act 5:1  But a man named Ananias, with his wife Sapphira, sold a piece of property,  Act 5:2  and kept back some of the price for himself, with his wife's full knowledge, and bringing a portion of it, he laid it at the apostles' feet.  Act 5:3  But Peter said, "Ananias, why has Satan filled your heart to lie to the Holy Spirit and to keep back some of the price of the land?  Act 5:4  "While it remained unsold, did it not remain your own? And after it was sold, was it not under your control? Why is it that you have conceived this deed in your heart? You have not lied to men but to God."  Act 5:5  And as he heard these words, Ananias fell down and breathed his last; and great fear came over all who heard of it.  Act 5:6  The young men got up and covered him up, and after carrying him out, they buried him.  Act 5:7  Now there elapsed an interval of about three hours, and his wife came in, not knowing what had happened.  Act 5:8  And Peter responded to her, "Tell me whether you sold the land for such and such a price?" And she said, "Yes, that was the price."  Act 5:9  Then Peter said to her, "Why is it that you have agreed together to put the Spirit of the Lord to the test? Behold, the feet of those who have buried your husband are at the door, and they will carry you out as well."  Act 5:10  And immediately she fell at his feet and breathed her last, and the young men came in and found her dead, and they carried her out and buried her beside her husband.  Act 5:11  And great fear came over the whole church, and over all who heard of these things.  Many Signs and Wonders Done Act 5:12  At the hands of the apostles many signs and wonders were taking place among the people; and they were all with one accord in Solomon's portico.  Act 5:13  But none of the rest dared to associate with them; however, the people held them in high esteem.  Act 5:14  And all the more believers in the Lord, multitudes of men and women, were constantly added to their number,  Act 5:15  to such an extent that they even carried the sick out into the streets and laid them on cots and pallets, so that when Peter came by at least his shadow might fall on any one of them.  Act 5:16  Also the people from the cities in the vicinity of Jerusalem were coming together, bringing people who were sick or afflicted with unclean spirits, and they were all being healed.  The Apostles Arrested and Freed Act 5:17  But the high priest rose up, along with all his associates (that is the sect of the Sadducees), and they were filled with jealousy.  Act 5:18  They laid hands on the apostles and put them in a public jail.  Act 5:19  But during the night an angel of the Lord opened the gates of the prison, and taking them out he said,  Act 5:20  "Go, stand and speak to the people in the temple the whole message of this Life."  Act 5:21  Upon hearing this, they entered into the temple about daybreak and began to teach. Now when the high priest and his associates came, they called the Council together, even all the Senate of the sons of Israel, and sent orders to the prison house for them to be brought.  Act 5:22  But the officers who came did not find them in the prison; and they returned and reported back,  Act 5:23  saying, "We found the prison house locked quite securely and the guards standing at the doors; but when we had opened up, we found no one inside."  Act 5:24  Now when the captain of the temple guard and the chief priests heard these words, they were greatly perplexed about them as to what would come of this.  Act 5:25  But someone came and reported to them, "The men whom you put in prison are standing in the temple and teaching the people!"  Act 5:26  Then the captain went along with the officers and proceeded to bring them back without violence (for they were afraid of the people, that they might be stoned).  Act 5:27  When they had brought them, they stood them before the Council. The high priest questioned them,  Act 5:28  saying, "We gave you strict orders not to continue teaching in this name, and yet, you have filled Jerusalem with your teaching and intend to bring this man's blood upon us."  Act 5:29  But Peter and the apostles answered, "We must obey God rather than men.  Act 5:30  "The God of our fathers raised up Jesus, whom you had put to death by hanging Him on a cross.  Act 5:31  "He is the one whom God exalted to His right hand as a Prince and a Savior, to grant repentance to Israel, and forgiveness of sins.  Act 5:32  "And we are witnesses of these things; and so is the Holy Spirit, whom God has given to those who obey Him."  Act 5:33  But when they heard this, they were cut to the quick and intended to kill them.  Act 5:34  But a Pharisee named Gamaliel, a teacher of the Law, respected by all the people, stood up in the Council and gave orders to put the men outside for a short time.  Act 5:35  And he said to them, "Men of Israel, take care what you propose to do with these men.  Act 5:36  "For some time ago Theudas rose up, claiming to be somebody, and a group of about four hundred men joined up with him. But he was killed, and all who followed him were dispersed and came to nothing.  Act 5:37  "After this man, Judas of Galilee rose up in the days of the census and drew away some people after him; he too perished, and all those who followed him were scattered.  Act 5:38  "So in the present case, I say to you, stay away from these men and let them alone, for if this plan or action is of men, it will be overthrown;  Act 5:39  but if it is of God, you will not be able to overthrow them; or else you may even be found fighting against God."  Act 5:40  They took his advice; and after calling the apostles in, they flogged them and ordered them not to speak in the name of Jesus, and then released them.  Act 5:41  So they went on their way from the presence of the Council, rejoicing that they had been considered worthy to suffer shame for His name.  Act 5:42  And every day, in the temple and from house to house, they kept right on teaching and preaching Jesus as the Christ. 1-11. Sacredness of Vows and Pledges—The people need to be impressed with the sacredness of their vows and pledges to the cause of God. Such pledges are not generally held to be as obligatory as a promissory note from man to man. But is a promise less sacred and binding because it is made to God? Because it lacks some technical terms, and cannot be enforced by law, will the Christian disregard the obligation to which he has given his word? No legal note or bond is more obligatory than a pledge made to the cause of God (The Review and Herald, May 23, 1893). 29. What Does God Say?—We are not to inquire, What is the practice of men? or, What is the custom of the world? We are not to ask, How shall I act in order to have the approval of men? or, What will the world tolerate? The question of intense interest to every soul is, What hath God said? We are to read His Word and obey it, not swerving one jot or tittle from its requirements, but acting irrespective of human traditions and jurisdiction (The Review and Herald, October 1, 1895). 31 (Romans 2:4). Repentance the Gift of Christ—[Acts 5:31 quoted.] Repentance is as much the gift of Christ as is forgiveness, and it cannot be found in the heart where Jesus has not been at work. We can no more repent without the Spirit of Christ to awaken the conscience than we can be pardoned without Christ. Christ draws the sinner by the exhibition of His love upon the cross, and this softens the heart, impresses the mind, and inspires contrition and repentance in the soul (The Review and Herald, April 1, 1890

Seven Chosen to Serve Act 6:1  Now at this time while the disciples were increasing in number, a complaint arose on the part of the Hellenistic Jews against the native Hebrews, because their widows were being overlooked in the daily serving of food.  Act 6:2  So the twelve summoned the congregation of the disciples and said, "It is not desirable for us to neglect the word of God in order to serve tables.  Act 6:3  "Therefore, brethren, select from among you seven men of good reputation, full of the Spirit and of wisdom, whom we may put in charge of this task.  Act 6:4  "But we will devote ourselves to prayer and to the ministry of the word."  Act 6:5  The statement found approval with the whole congregation; and they chose Stephen, a man full of faith and of the Holy Spirit, and Philip, Prochorus, Nicanor, Timon, Parmenas and Nicolas, a proselyte from Antioch.  Act 6:6  And these they brought before the apostles; and after praying, they laid their hands on them.  Act 6:7  The word of God kept on spreading; and the number of the disciples continued to increase greatly in Jerusalem, and a great many of the priests were becoming obedient to the faith.  Stephen Is Seized Act 6:8  And Stephen, full of grace and power, was performing great wonders and signs among the people.  Act 6:9  But some men from what was called the Synagogue of the Freedmen, including both Cyrenians and Alexandrians, and some from Cilicia and Asia, rose up and argued with Stephen.  Act 6:10  But they were unable to cope with the wisdom and the Spirit with which he was speaking.  Act 6:11  Then they secretly induced men to say, "We have heard him speak blasphemous words against Moses and against God."  Act 6:12  And they stirred up the people, the elders and the scribes, and they came up to him and dragged him away and brought him before the Council.  Act 6:13  They put forward false witnesses who said, "This man incessantly speaks against this holy place and the Law;  Act 6:14  for we have heard him say that this Nazarene, Jesus, will destroy this place and alter the customs which Moses handed down to us."  Act 6:15  And fixing their gaze on him, all who were sitting in the Council saw his face like the face of an angel. Chapter 6 1-7. Responsibilities in God's Work to Be Shared—The Lord here gives us an example of the care that should be exercised when choosing men for His service. In this case, one man was not made the only burden bearer of great responsibilities. Seven men were chosen, and they were to be closely united in their work (Manuscript 91, 1899).

Stephen's Speech Act 7:1  The high priest said, "Are these things so?"  Act 7:2  And he said, "Hear me, brethren and fathers! The God of glory appeared to our father Abraham when he was in Mesopotamia, before he lived in Haran,  Act 7:3  and said to him, 'LEAVE YOUR COUNTRY AND YOUR RELATIVES, AND COME INTO THE LAND THAT I WILL SHOW YOU.'  Act 7:4  "Then he left the land of the Chaldeans and settled in Haran. From there, after his father died, God had him move to this country in which you are now living.  Act 7:5  "But He gave him no inheritance in it, not even a foot of ground, and yet, even when he had no child, He promised that HE WOULD GIVE IT TO HIM AS A POSSESSION, AND TO HIS DESCENDANTS AFTER HIM.  Act 7:6  "But God spoke to this effect, that his DESCENDANTS WOULD BE ALIENS IN A FOREIGN LAND, AND THAT THEY WOULD BE ENSLAVED AND MISTREATED FOR FOUR HUNDRED YEARS.  Act 7:7  " 'AND WHATEVER NATION TO WHICH THEY WILL BE IN BONDAGE I MYSELF WILL JUDGE,' said God, 'AND AFTER THAT THEY WILL COME OUT AND SERVE ME IN THIS PLACE.'  Act 7:8  "And He gave him the covenant of circumcision; and so Abraham became the father of Isaac, and circumcised him on the eighth day; and Isaac became the father of Jacob, and Jacob of the twelve patriarchs.  Act 7:9  "The patriarchs became jealous of Joseph and sold him into Egypt. Yet God was with him,  Act 7:10  and rescued him from all his afflictions, and granted him favor and wisdom in the sight of Pharaoh, king of Egypt, and he made him governor over Egypt and all his household.  Act 7:11  "Now a famine came over all Egypt and Canaan, and great affliction with it, and our fathers could find no food.  Act 7:12  "But when Jacob heard that there was grain in Egypt, he sent our fathers there the first time.  Act 7:13  "On the second visit Joseph made himself known to his brothers, and Joseph's family was disclosed to Pharaoh.  Act 7:14  "Then Joseph sent word and invited Jacob his father and all his relatives to come to him, seventy-five persons in all.  Act 7:15  "And Jacob went down to Egypt and there he and our fathers died.  Act 7:16  "From there they were removed to Shechem and laid in the tomb which Abraham had purchased for a sum of money from the sons of Hamor in Shechem.  Act 7:17  "But as the time of the promise was approaching which God had assured to Abraham, the people increased and multiplied in Egypt,  Act 7:18  until THERE AROSE ANOTHER KING OVER EGYPT WHO KNEW NOTHING ABOUT JOSEPH.  Act 7:19  "It was he who took shrewd advantage of our race and mistreated our fathers so that they would expose their infants and they would not survive.  Act 7:20  "It was at this time that Moses was born; and he was lovely in the sight of God, and he was nurtured three months in his father's home.  Act 7:21  "And after he had been set outside, Pharaoh's daughter took him away and nurtured him as her own son.  Act 7:22  "Moses was educated in all the learning of the Egyptians, and he was a man of power in words and deeds.  Act 7:23  "But when he was approaching the age of forty, it entered his mind to visit his brethren, the sons of Israel.  Act 7:24  "And when he saw one of them being treated unjustly, he defended him and took vengeance for the oppressed by striking down the Egyptian.  Act 7:25  "And he supposed that his brethren understood that God was granting them deliverance through him, but they did not understand.  Act 7:26  "On the following day he appeared to them as they were fighting together, and he tried to reconcile them in peace, saying, 'Men, you are brethren, why do you injure one another?'  Act 7:27  "But the one who was injuring his neighbor pushed him away, saying, 'WHO MADE YOU A RULER AND JUDGE OVER US?  Act 7:28  'YOU DO NOT MEAN TO KILL ME AS YOU KILLED THE EGYPTIAN YESTERDAY, DO YOU?'  Act 7:29  "At this remark, MOSES FLED AND BECAME AN ALIEN IN THE LAND OF MIDIAN, where he became the father of two sons.  Act 7:30  "After forty years had passed, AN ANGEL APPEARED TO HIM IN THE WILDERNESS OF MOUNT Sinai, IN THE FLAME OF A BURNING THORN BUSH.  Act 7:31  "When Moses saw it, he marveled at the sight; and as he approached to look more closely, there came the voice of the Lord:  Act 7:32  'I AM THE GOD OF YOUR FATHERS, THE GOD OF ABRAHAM AND ISAAC AND JACOB.' Moses shook with fear and would not venture to look.  Act 7:33  "BUT THE LORD SAID TO HIM, 'TAKE OFF THE SANDALS FROM YOUR FEET, FOR THE PLACE ON WHICH YOU ARE STANDING IS HOLY GROUND.  Act 7:34  'I HAVE CERTAINLY SEEN THE OPPRESSION OF MY PEOPLE IN EGYPT AND HAVE HEARD THEIR GROANS, AND I HAVE COME DOWN TO RESCUE THEM; COME NOW, AND I WILL SEND YOU TO EGYPT.'  Act 7:35  "This Moses whom they disowned, saying, 'WHO MADE YOU A RULER AND A JUDGE?' is the one whom God sent to be both a ruler and a deliverer with the help of the angel who appeared to him in the thorn bush.  Act 7:36  "This man led them out, performing wonders and signs in the land of Egypt and in the Red Sea and in the wilderness for forty years.  Act 7:37  "This is the Moses who said to the sons of Israel, 'GOD WILL RAISE UP FOR YOU A PROPHET LIKE ME FROM YOUR BRETHREN.'  Act 7:38  "This is the one who was in the congregation in the wilderness together with the angel who was speaking to him on Mount Sinai, and who was with our fathers; and he received living oracles to pass on to you.  Act 7:39  "Our fathers were unwilling to be obedient to him, but repudiated him and in their hearts turned back to Egypt,  Act 7:40  SAYING TO AARON, 'MAKE FOR US GODS WHO WILL GO BEFORE US; FOR THIS MOSES WHO LED US OUT OF THE LAND OF EGYPT—WE DO NOT KNOW WHAT HAPPENED TO HIM.'  Act 7:41  "At that time they made a calf and brought a sacrifice to the idol, and were rejoicing in the works of their hands.  Act 7:42  "But God turned away and delivered them up to serve the host of heaven; as it is written in the book of the prophets, 'IT WAS NOT TO ME THAT YOU OFFERED VICTIMS AND SACRIFICES FORTY YEARS IN THE WILDERNESS, WAS IT, O HOUSE OF ISRAEL?  Act 7:43  'YOU ALSO TOOK ALONG THE TABERNACLE OF MOLOCH AND THE STAR OF THE GOD ROMPHA, THE IMAGES WHICH YOU MADE TO WORSHIP. I ALSO WILL REMOVE YOU BEYOND BABYLON.'  Act 7:44  "Our fathers had the tabernacle of testimony in the wilderness, just as He who spoke to Moses directed him to make it according to the pattern which he had seen.  Act 7:45  "And having received it in their turn, our fathers brought it in with Joshua upon dispossessing the nations whom God drove out before our fathers, until the time of David.  Act 7:46  "David found favor in God's sight, and asked that he might find a dwelling place for the God of Jacob.  Act 7:47  "But it was Solomon who built a house for Him.  Act 7:48  "However, the Most High does not dwell in houses made by human hands; as the prophet says:  Act 7:49  'HEAVEN IS MY THRONE, AND EARTH IS THE FOOTSTOOL OF MY FEET; WHAT KIND OF HOUSE WILL YOU BUILD FOR ME?' says the Lord, 'OR WHAT PLACE IS THERE FOR MY REPOSE?  Act 7:50  'WAS IT NOT MY HAND WHICH MADE ALL THESE THINGS?'  Act 7:51  "You men who are stiff-necked and uncircumcised in heart and ears are always resisting the Holy Spirit; you are doing just as your fathers did.  Act 7:52  "Which one of the prophets did your fathers not persecute? They killed those who had previously announced the coming of the Righteous One, whose betrayers and murderers you have now become;  Act 7:53  you who received the law as ordained by angels, and yet did not keep it."  The Stoning of Stephen Act 7:54  Now when they heard this, they were cut to the quick, and they began gnashing their teeth at him.  Act 7:55  But being full of the Holy Spirit, he gazed intently into heaven and saw the glory of God, and Jesus standing at the right hand of God;  Act 7:56  and he said, "Behold, I see the heavens opened up and the Son of Man standing at the right hand of God."  Act 7:57  But they cried out with a loud voice, and covered their ears and rushed at him with one impulse.  Act 7:58  When they had driven him out of the city, they began stoning him; and the witnesses laid aside their robes at the feet of a young man named Saul.  Act 7:59  They went on stoning Stephen as he called on the Lord and said, "Lord Jesus, receive my spirit!"  Act 7:60  Then falling on his knees, he cried out with a loud voice, "Lord, do not hold this sin against them!" Having said this, he fell asleep. Chapter 2 10 (Hebrews 11:26, 27). In Egypt Moses Studied Laws of God—The strength of Moses was his connection with the Source of all power, the Lord God of hosts. He rises grandly above every earthly inducement, and trusts himself wholly to God. He considered that he was the Lord's. While he was connected with the official interests of the king of Egypt, he was constantly studying the laws of God's government, and thus his faith grew. That faith was of value to him. It was deeply rooted in the soil of his earliest teachings, and the culture of his life was to prepare him for the great work of delivering Israel from bondage. He meditated on these things; he was constantly listening to his commission from God. After slaying the Egyptian, he saw that he had not understood God's plan, and he fled from Egypt and became a shepherd. He was no longer planning to do a great work, but he became very humble; the mists that were beclouding his mind were expelled, and he disciplined his mind to seek after God as his refuge (Letter 21a, 1893). 11 (Acts 7:22). Training for Two Generalships—Moses was a man of intelligence. In the providence of God he was given opportunity to gain a fitness for a great work. He was thoroughly educated as a general. When he went out to meet the enemy, he was successful; and on his return from battle, his praises were sung by the whole army. Notwithstanding this, he constantly remembered that through him God purposed to deliver the children of Israel (The Youth's Instructor, January 29, 1903).

Saul Ravages the Church Act 8:1  Saul was in hearty agreement with putting him to death. And on that day a great persecution began against the church in Jerusalem, and they were all scattered throughout the regions of Judea and Samaria, except the apostles.  Act 8:2  Some devout men buried Stephen, and made loud lamentation over him.  Act 8:3  But Saul began ravaging the church, entering house after house, and dragging off men and women, he would put them in prison.  Philip Proclaims Christ in Samaria Act 8:4  Therefore, those who had been scattered went about preaching the word.  Act 8:5  Philip went down to the city of Samaria and began proclaiming Christ to them.  Act 8:6  The crowds with one accord were giving attention to what was said by Philip, as they heard and saw the signs which he was performing.  Act 8:7  For in the case of many who had unclean spirits, they were coming out of them shouting with a loud voice; and many who had been paralyzed and lame were healed.  Act 8:8  So there was much rejoicing in that city.  Simon the Magician Believes Act 8:9  Now there was a man named Simon, who formerly was practicing magic in the city and astonishing the people of Samaria, claiming to be someone great;  Act 8:10  and they all, from smallest to greatest, were giving attention to him, saying, "This man is what is called the Great Power of God."  Act 8:11  And they were giving him attention because he had for a long time astonished them with his magic arts.  Act 8:12  But when they believed Philip preaching the good news about the kingdom of God and the name of Jesus Christ, they were being baptized, men and women alike.  Act 8:13  Even Simon himself believed; and after being baptized, he continued on with Philip, and as he observed signs and great miracles taking place, he was constantly amazed.  Act 8:14  Now when the apostles in Jerusalem heard that Samaria had received the word of God, they sent them Peter and John,  Act 8:15  who came down and prayed for them that they might receive the Holy Spirit.  Act 8:16  For He had not yet fallen upon any of them; they had simply been baptized in the name of the Lord Jesus.  Act 8:17  Then they began laying their hands on them, and they were receiving the Holy Spirit.  Act 8:18  Now when Simon saw that the Spirit was bestowed through the laying on of the apostles' hands, he offered them money,  Act 8:19  saying, "Give this authority to me as well, so that everyone on whom I lay my hands may receive the Holy Spirit."  Act 8:20  But Peter said to him, "May your silver perish with you, because you thought you could obtain the gift of God with money!  Act 8:21  "You have no part or portion in this matter, for your heart is not right before God.  Act 8:22  "Therefore repent of this wickedness of yours, and pray the Lord that, if possible, the intention of your heart may be forgiven you.  Act 8:23  "For I see that you are in the gall of bitterness and in the bondage of iniquity."  Act 8:24  But Simon answered and said, "Pray to the Lord for me yourselves, so that nothing of what you have said may come upon me."  Act 8:25  So, when they had solemnly testified and spoken the word of the Lord, they started back to Jerusalem, and were preaching the gospel to many villages of the Samaritans.  Philip and the Ethiopian Eunuch Act 8:26  But an angel of the Lord spoke to Philip saying, "Get up and go south to the road that descends from Jerusalem to Gaza." (This is a desert road.)  Act 8:27  So he got up and went; and there was an Ethiopian eunuch, a court official of Candace, queen of the Ethiopians, who was in charge of all her treasure; and he had come to Jerusalem to worship,  Act 8:28  and he was returning and sitting in his chariot, and was reading the prophet Isaiah.  Act 8:29  Then the Spirit said to Philip, "Go up and join this chariot."  Act 8:30  Philip ran up and heard him reading Isaiah the prophet, and said, "Do you understand what you are reading?"  Act 8:31  And he said, "Well, how could I, unless someone guides me?" And he invited Philip to come up and sit with him.  Act 8:32  Now the passage of Scripture which he was reading was this: "HE WAS LED AS A SHEEP TO SLAUGHTER; AND AS A LAMB BEFORE ITS SHEARER IS SILENT, SO HE DOES NOT OPEN HIS MOUTH.  Act 8:33  "IN HUMILIATION HIS JUDGMENT WAS TAKEN AWAY; WHO WILL RELATE HIS GENERATION? FOR HIS LIFE IS REMOVED FROM THE EARTH."  Act 8:34  The eunuch answered Philip and said, "Please tell me, of whom does the prophet say this? Of himself or of someone else?"  Act 8:35  Then Philip opened his mouth, and beginning from this Scripture he preached Jesus to him.  Act 8:36  As they went along the road they came to some water; and the eunuch *said, "Look! Water! What prevents me from being baptized?"  Act 8:37  [And Philip said, "If you believe with all your heart, you may." And he answered and said, "I believe that Jesus Christ is the Son of God."]  Act 8:38  And he ordered the chariot to stop; and they both went down into the water, Philip as well as the eunuch, and he baptized him.  Act 8:39  When they came up out of the water, the Spirit of the Lord snatched Philip away; and the eunuch no longer saw him, but went on his way rejoicing.  Act 8:40  But Philip found himself at Azotus, and as he passed through he kept preaching the gospel to all the cities until he came to CaesareaChapter 8 4. See EGW on ch. 18:2. 9-24 (2 Peter 1:14, 15). Paul and Peter Martyred in Rome—The apostles Paul and Peter were for many years widely separated in their labors, it being the work of Paul to carry the gospel to the Gentiles, while Peter labored especially for the Jews. But in the providence of God, both were to bear witness for Christ in the world's metropolis, and upon its soil both were to shed their blood as the seed of a vast harvest of saints and martyrs. About the time of Paul's second arrest, Peter also was apprehended and thrust into prison. He had made himself especially obnoxious to the authorities by his zeal and success in exposing the deceptions and defeating the plots of Simon Magus the sorcerer, who had followed him to Rome to oppose and hinder the work of the gospel. Nero was a believer in magic, and had patronized Simon. He was therefore greatly incensed against the apostle, and was thus prompted to order his arrest (Sketches from the Life of Paul, 328). 27. An Example of Obedience—When God pointed out to Philip his work, the disciple did not say, “The Lord does not mean that.” No; “he arose and went.” He had learned the lesson of conformity to God's will. He realized that every soul is precious in the sight of God, and that angels are sent to bring those who are seeking for light into touch with those who can help them. Today as then angels are waiting to lead men to their fellow men.... In the experience of Philip and the Ethiopian is presented the work to which the Lord calls His people (The Review and Herald, March 2, 1911).

Barnabas and Saul Sent Off Act 13:1  Now there were at Antioch, in the church that was there, prophets and teachers: Barnabas, and Simeon who was called Niger, and Lucius of Cyrene, and Manaen who had been brought up with Herod the tetrarch, and Saul.  Act 13:2  While they were ministering to the Lord and fasting, the Holy Spirit said, "Set apart for Me Barnabas and Saul for the work to which I have called them."  Act 13:3  Then, when they had fasted and prayed and laid their hands on them, they sent them away.  Barnabas and Saul on Cyprus Act 13:4  So, being sent out by the Holy Spirit, they went down to Seleucia and from there they sailed to Cyprus.  Act 13:5  When they reached Salamis, they began to proclaim the word of God in the synagogues of the Jews; and they also had John as their helper.  Act 13:6  When they had gone through the whole island as far as Paphos, they found a magician, a Jewish false prophet whose name was Bar-Jesus,  Act 13:7  who was with the proconsul, Sergius Paulus, a man of intelligence. This man summoned Barnabas and Saul and sought to hear the word of God.  Act 13:8  But Elymas the magician (for so his name is translated) was opposing them, seeking to turn the proconsul away from the faith.  Act 13:9  But Saul, who was also known as Paul, filled with the Holy Spirit, fixed his gaze on him,  Act 13:10  and said, "You who are full of all deceit and fraud, you son of the devil, you enemy of all righteousness, will you not cease to make crooked the straight ways of the Lord?  Act 13:11  "Now, behold, the hand of the Lord is upon you, and you will be blind and not see the sun for a time." And immediately a mist and a darkness fell upon him, and he went about seeking those who would lead him by the hand.  Act 13:12  Then the proconsul believed when he saw what had happened, being amazed at the teaching of the Lord.  Paul and Barnabas at Antioch in Pisidia Act 13:13  Now Paul and his companions put out to sea from Paphos and came to Perga in Pamphylia; but John left them and returned to Jerusalem.  Act 13:14  But going on from Perga, they arrived at Pisidian Antioch, and on the Sabbath day they went into the synagogue and sat down.  Act 13:15  After the reading of the Law and the Prophets the synagogue officials sent to them, saying, "Brethren, if you have any word of exhortation for the people, say it."  Act 13:16  Paul stood up, and motioning with his hand said, "Men of Israel, and you who fear God, listen:  Act 13:17  "The God of this people Israel chose our fathers and made the people great during their stay in the land of Egypt, and with an uplifted arm He led them out from it.  Act 13:18  "For a period of about forty years He put up with them in the wilderness.  Act 13:19  "When He had destroyed seven nations in the land of Canaan, He distributed their land as an inheritance—all of which took about four hundred and fifty years.  Act 13:20  "After these things He gave them judges until Samuel the prophet.  Act 13:21  "Then they asked for a king, and God gave them Saul the son of Kish, a man of the tribe of Benjamin, for forty years.  Act 13:22  "After He had removed him, He raised up David to be their king, concerning whom He also testified and said, 'I HAVE FOUND DAVID the son of Jesse, A MAN AFTER MY HEART, who will do all My will.'  Act 13:23  "From the descendants of this man, according to promise, God has brought to Israel a Savior, Jesus,  Act 13:24  after John had proclaimed before His coming a baptism of repentance to all the people of Israel.  Act 13:25  "And while John was completing his course, he kept saying, 'What do you suppose that I am? I am not He. But behold, one is coming after me the sandals of whose feet I am not worthy to untie.'  Act 13:26  "Brethren, sons of Abraham's family, and those among you who fear God, to us the message of this salvation has been sent.  Act 13:27  "For those who live in Jerusalem, and their rulers, recognizing neither Him nor the utterances of the prophets which are read every Sabbath, fulfilled these by condemning Him.  Act 13:28  "And though they found no ground for putting Him to death, they asked Pilate that He be executed.  Act 13:29  "When they had carried out all that was written concerning Him, they took Him down from the cross and laid Him in a tomb.  Act 13:30  "But God raised Him from the dead;  Act 13:31  and for many days He appeared to those who came up with Him from Galilee to Jerusalem, the very ones who are now His witnesses to the people.  Act 13:32  "And we preach to you the good news of the promise made to the fathers,  Act 13:33  that God has fulfilled this promise to our children in that He raised up Jesus, as it is also written in the second Psalm, 'YOU ARE MY SON; TODAY I HAVE BEGOTTEN YOU.'  Act 13:34  "As for the fact that He raised Him up from the dead, no longer to return to decay, He has spoken in this way: 'I WILL GIVE YOU THE HOLY and SURE blessings OF DAVID.'  Act 13:35  "Therefore He also says in another Psalm, 'YOU WILL NOT ALLOW YOUR HOLY ONE TO UNDERGO DECAY.'  Act 13:36  "For David, after he had served the purpose of God in his own generation, fell asleep, and was laid among his fathers and underwent decay;  Act 13:37  but He whom God raised did not undergo decay.  Act 13:38  "Therefore let it be known to you, brethren, that through Him forgiveness of sins is proclaimed to you,  Act 13:39  and through Him everyone who believes is freed from all things, from which you could not be freed through the Law of Moses.  Act 13:40  "Therefore take heed, so that the thing spoken of in the Prophets may not come upon you:  Act 13:41  'BEHOLD, YOU SCOFFERS, AND MARVEL, AND PERISH; FOR I AM ACCOMPLISHING A WORK IN YOUR DAYS, A WORK WHICH YOU WILL NEVER BELIEVE, THOUGH SOMEONE SHOULD DESCRIBE IT TO YOU.'"  Act 13:42  As Paul and Barnabas were going out, the people kept begging that these things might be spoken to them the next Sabbath.  Act 13:43  Now when the meeting of the synagogue had broken up, many of the Jews and of the God-fearing proselytes followed Paul and Barnabas, who, speaking to them, were urging them to continue in the grace of God.  Act 13:44  The next Sabbath nearly the whole city assembled to hear the word of the Lord.  Act 13:45  But when the Jews saw the crowds, they were filled with jealousy and began contradicting the things spoken by Paul, and were blaspheming.  Act 13:46  Paul and Barnabas spoke out boldly and said, "It was necessary that the word of God be spoken to you first; since you repudiate it and judge yourselves unworthy of eternal life, behold, we are turning to the Gentiles.  Act 13:47  "For so the Lord has commanded us, 'I HAVE PLACED YOU AS A LIGHT FOR THE GENTILES, THAT YOU MAY BRING SALVATION TO THE END OF THE EARTH.'"  Act 13:48  When the Gentiles heard this, they began rejoicing and glorifying the word of the Lord; and as many as had been appointed to eternal life believed.  Act 13:49  And the word of the Lord was being spread through the whole region.  Act 13:50  But the Jews incited the devout women of prominence and the leading men of the city, and instigated a persecution against Paul and Barnabas, and drove them out of their district.  Act 13:51  But they shook off the dust of their feet in protest against them and went to Iconium.  Act 13:52  And the disciples were continually filled with joy and with the Holy Spirit.  1. (1) The people at the church in Antioch. Now in the church that was at Antioch there were certain prophets and teachers: Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen who had been brought up with Herod the tetrarch, and Saul. a. Now in the church that was at Antioch: In Acts 12:25, we learn Barnabas, Saul, and John Mark were all at the church in Antioch, having returned from delivering a gift of support to the church in Jerusalem (Acts 11:27-30). Saul and Barnabas were among the teachers and prophets there, as were Simeon, Lucius, and Manaen. b. Simeon who was called Niger: Since Niger means black, he was presumably a black African among the congregation at Antioch, and possibly the same Simeon who carried Jesus’ cross (Luke 23:26). c. Manaen who had been brought up with Herod the tetrarch: This Manaen mentioned here grew up with Herod the tetrarch. This was the same Herod who beheaded John the Baptist and presided over one of Jesus’ trials (Luke 23:7-12). i. Herod and Manaen grew up together, but went very different ways. One killed John the Baptist and presided over one of the trials of Jesus before His crucifixion. The other became a Christian, and a leader in the dynamic congregation at Antioch. 2. (2) The Holy Spirit calls Barnabas and Saul. As they ministered to the Lord and fasted, the Holy Spirit said, “Now separate to Me Barnabas and Saul for the work to which I have called them.” a. As they ministered to the Lord: This was part of what happened at the congregation in Antioch. Barnabas and others certainly ministered to the congregation, and the congregation also ministered one to another. Yet they also ministered to the Lord. i. This is the first job of any servant of God, to minister unto the Lord. In doing this, they did the service of priests under the new covenant, offering their bodies as living sacrifices (Romans 12:1). Ministering to the Lord means doing what pleases Him and honors Him – worship, praise, prayer, listening to, honoring God. ii. “The word translated worshipping [ministered, NKJV] is that usually employed in the LXX for the service of priests and Levites in the temple.” (Williams) b. They ministered to the Lord and fasted: As part of their service to the Lord, they also fasted. Presumably, they fasted because they sensed a need to seek God in a special way. i. Judging from the calling described in the text, it is possible that they sought God about the need to spread the gospel to all the earth. ii. If we assume they fasted and prayed about the need of the world for Jesus, we can see how God answered their prayer – by using them. This is often how God moves, by sending the people who have it on their hearts to pray. iii. Many want to be “back seat drivers” in God’s work. They hope to say, “I’ll have the burden and you do the work.” But God’s typical way of working is to send the people who have the burden to do the work. c. The Holy Spirit said: As they ministered unto the Lord, God spoke to them. This was a word of calling that would guide Barnabas and Saul into a specific work. d. The Holy Spirit said: Presumably, the call came through the ministry of prophets in the church at Antioch, though it could have come simply through the inner witness of the Holy Spirit. i. “I do not for a moment imagine that the assembly heard a voice. That is the mistake we too often make. We try to force ourselves into ecstasies in order to hear the voice, then we imagine we hear it!” (Morgan) e. Separate to Me: Before Barnabas and Saul could do anything significant for God, they first had to be separated to Him. If you will separate to God, it means you must separate from some other things. i. You can’t really say “yes” to God’s call on your life until you can say “no” to things that will keep you from that call. f. Separate to Me Barnabas and Saul for the work: It is significant that the two men called to missionary service were – as far as we know – the two most gifted and able men in the congregation. g. For the work to which I have called them: God had a specific work He had appointed to Barnabas and Saul to do. Paul would later write in Ephesians 2:10: For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them. Here, God called Barnabas and Saul to those kind of good works. i. The calling God had for the life of Paul had already been stated in Acts 9:15-16: He is a chosen vessel of Mine to bear My name before Gentiles, kings, and the children of Israel. For I will show him how many things he must suffer for My name’s sake. This was not a touchy-feely “feel good” call – it was a serious call to a serious ministry. h. Now separate to Me: God gave a timetable – now. Before, God had told Paul through Ananias what his calling was, but not that it was now. Now meant there was to be no delay. 3. (3) The sending of Barnabas and Saul. Then, having fasted and prayed, and laid hands on them, they sent them away. a. Having fasted and prayed: They were sent with fasting and prayer. This whole work required a substantial dependence on God, and fasting and prayer demonstrated that dependence. b. And laid hands on them: The laying on of hands was a formal commissioning to this work. Certainly Barnabas and Saul were “ordained” before this, but now they entered a different sphere of ministry. c. They sent them away: Notice that the church in Antioch sent Barnabas and Saul out. They were supported and sent by a specific congregation. As far as we know, this had never happened before in the history of the church. Many went out as “accidental missionaries” (as in Acts 8:4 and 11:19) but there was never a concerted and organized effort to win people to Jesus like this. i. Being intentionally sent by the church in Antioch, many regard this as the first real known missionary effort of the church. “The word ‘missionary’ has to do with sending. The Latin word mitto, mittere, means ‘to send’; ‘mission’ and ‘missionary’ come from the forms missi and missum.” (Boice) ii. They seem to have done this without a committee report, without a demographic analysis, without a marketing survey, without what is sometimes called “spiritual mapping.” Barnabas and Saul went out without any of these things, only with the call and power of the Holy Spirit. B. Ministry in the cities of Seleucia, Salamis and Paphos. 1. (4) First stop: Seleucia. So, being sent out by the Holy Spirit, they went down to Seleucia, and from there they sailed to Cyprus. a. So, being sent out by the Holy Spirit: The Christians of the church at Antioch sent Barnabas and Saul; but more importantly, the Holy Spirit sent them. Any group of Christians can send someone, but if the Spirit doesn’t send them, it won’t amount to eternally effective ministry. b. Went down to Seleucia: We aren’t told of any specific work that took place in Seleucia, a city near Antioch. Saul and Barnabas may have gone there merely because it was the port city near Antioch, but it is hard to imagine them not doing any ministry there. i. Since Seleucia wasn’t far from Antioch, where there was a thriving church, it isn’t difficult to assume there was already a group of Christians there in that city. 2. (5) On the island of Cyprus: The city of Salamis, on the east coast. And when they arrived in Salamis, they preached the word of God in the synagogues of the Jews. They also had John as their assistant. a. When they arrived in Salamis: We are not told why they went to Cyprus first, but we do know Barnabas grew up on that island (Acts 4:36). b. They preached the word of God in the synagogues: This custom of the open synagogue gave Barnabas and Saul many opportunities to preach. This tradition invited any learned man to speak to the people of the synagogue at the Sabbath meeting. c. They also had John as their assistant: This man, also known as John Mark, was mentioned previously in Acts 12:25. He traveled with Barnabas and Saul on this trip and was the same Mark who later wrote the Gospel that bears his name. i. Mark was a valuable companion for Barnabas and Saul. He grew up in Jerusalem, and was an eyewitness of many of the events in the life of Jesus and could relate them with special power to Barnabas and Saul, and to others whom they preached to. 3. (6-7) Meeting the Roman proconsul in Paphos. Now when they had gone through the island to Paphos, they found a certain sorcerer, a false prophet, a Jew whose name was Bar-Jesus, who was with the proconsul, Sergius Paulus, an intelligent man. This man called for Barnabas and Saul and sought to hear the word of God. a. Paphos: This city on the west coast of Cyprus was known for its immorality. Here Barnabas and Saul faced a combination of immorality and spiritual darkness that was common across the pagan world of the Roman Empire. i. “Paphos was infamous for its worship of Venus, the goddess of [sexual] love” (Barclay). “Athanasius styled its religion ‘the deification of lust.’ Neither men nor women could resort to the shrine of Venus without being defiled in mind and depraved in character.” (Spurgeon) b. The proconsul, Sergius Paulus: This was an important man. A Roman proconsul was responsible for an entire province and answered to the Roman Senate. i. “All Roman provinces were divided into two classes, those that required troops and those that did not. The latter were administered by the Senate and ruled by proconsuls; the former were under the administration of the emperor.” (Williams) ii. “Sir William Ramsay reports that inscriptions bearing Sergius Paulus’ name have been found on Cyprus confirming that he was a Christian and that his entire family became Christians.” (Hughes) c. This man called for Barnabas and Saul and sought to hear the word of God: While ministering in Paphos (presumably after the same fashion – going into the synagogues and presenting Jesus), an unexpected door opened – the proconsul wanted to hear the word of God. 4. (8-12) The resistance of Elymas the sorcerer. But Elymas the sorcerer (for so his name is translated) withstood them, seeking to turn the proconsul away from the faith. Then Saul, who also is called Paul, filled with the Holy Spirit, looked intently at him and said, “O full of all deceit and all fraud, you son of the devil, you enemy of all righteousness, will you not cease perverting the straight ways of the Lord? “And now, indeed, the hand of the Lord is upon you, and you shall be blind, not seeing the sun for a time.” And immediately a dark mist fell on him, and he went around seeking someone to lead him by the hand. Then the proconsul believed, when he saw what had been done, being astonished at the teaching of the Lord. a. Elymas the sorcerer (for so his name is translated): Paul was opposed by a man named Elymas. His real name was Bar-Jesus (Acts 13:6) which means “son of Jesus,” and Luke couldn’t bear to call him that. This Elymas (who was some kind of advisor to the proconsul) attempted to frustrate the missionary efforts of Barnabas and Saul. i. We should not be surprised or shaken by opposition. “Wherever there is likely to be great success, the open door and the opposing adversaries will both be found. If there are no adversaries, you may fear that there will be no success. A boy cannot get his kite up without wind, nor without a wind which drives against his kite.” (Spurgeon) b. Saul, who also is called Paul: It was common for people in that day to have names that were similar yet different according to the language or culture they were in. Certainly, Saul’s given name was Saul, a Jewish name after the first king of Israel. But his Roman name was Paul – which meant “Little” and sounded similar to “Saul.” i. “Saul’s father gave the child a Roman and a Latin name because he was a Roman citizen with all the rights in the Roman Empire this implied. The child had both names from infancy. When his father called him he shouted, ‘Saul, Saul!’ but when the Greek boys with whom he played called him they shouted, ‘Paul, Paul!’” (Lenski) c. Filled with the Holy Spirit… Said, “O full of all deceit and all fraud”: Paul, using spiritual discernment and operating in the gift of faith, rebuked and pronounced the judgment of God upon Elymas (you shall be blind). i. As Elymas was struck with blindness, we can’t help but think Paul would remember his own experience with God. Paul was struck blind at his conversion on the road to Damascus (Acts 9:9). Certainly, those who resist God are blind spiritually, so God just gave Elymas a physical blindness that matched his spiritual blindness. Sadly, we never hear of Elymas repenting, as Paul did. d. Then the proconsul believed: Paul was harsh in his confrontation against Elymas because the eternal destiny of the proconsul was at stake. i. If one wants to commit spiritual suicide, that’s one thing. But it is never right to bring others down also. If you want to give up on the things of God and grow bitter in your heart against Him, that’s your choice. But it is a heavy sin to draw anyone else away with you, either with your words or your example. ii. “The severest words of the Bible, Old and New Testaments, are reserved for those who stand between men and truth, for those who stand between men and God…It must be the heart that loves Sergius Paulus that speaks in anger to Elymas the sorcerer.” (Morgan) e. When he saw what had been done: Among other things, we can say that the proconsul saw something in Paul and something in Elymas. i. He saw the courage of Paul. Here was a man of conviction, bold in his belief, and willing to make a stand for what he believed. ii. He saw the just result of Elymas’ sin, physical blindness corresponding to his spiritual blindness. When we see the trouble sin brings people into, it helps us pursue God more earnestly. f. Being astonished at the teaching of the Lord: As amazing as the miracle of Elymas’ sudden blindness was, the good news the proconsul heard from Paul was even more amazing. His astonishment is said to be at the teaching of the Lord (presumably, the doctrines of God’s gracious gift to man in Jesus, through the cross) not the miraculous work before his eyes. 5. (13) From Paphos to Perga. Now when Paul and his party set sail from Paphos, they came to Perga in Pamphylia; and John, departing from them, returned to Jerusalem. a. Now when Paul and his party set sail: The missionary group is now described as “Paul and his party.” Previously – as recently as Acts 13:7 – the group was described as Barnabas and Saul. From this point on, Paul’s leadership and prominence will be evident. b. They came to Perga: They left the island of Cyprus, coming to Perga on the mainland of what is today Turkey. c. John, departing from them, returned to Jerusalem: We don’t know exactly why John Mark went home to Jerusalem. Perhaps he was homesick. Perhaps he was afraid of the tough and dangerous travel through the mountains ahead of them. Perhaps he resented that the team of his cousin Barnabas and Saul (Acts 12:25) had now become Paul and his party. Perhaps he lost confidence because Paul suffered poor health (according to Galatians 4:13). i. As will be clear from Acts 15:36-41, Paul didn’t appreciate the departure of John Mark here, and to some degree he seems to have lost confidence in him as a missionary companion, a member of the team. This reminds us that as great and godly as these men were, and as great as the work was that they did, they still had problems. C. The sermon at Pisidian Antioch. 1. (14-15) The customary invitation in the synagogue gives Paul an opportunity to preach Jesus. But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the Sabbath day and sat down. And after the reading of the Law and the Prophets, the rulers of the synagogue sent to them, saying, “Men and brethren, if you have any word of exhortation for the people, say on.” a. They departed from Perga, they came to Antioch in Pisidia: Perga was a costal, harbor city, where the ship from Paphos came to the mainland. Antioch in Pisidia was about 135 miles (220 kilometers) inland, to the north. This general region was known as Galatia, and later Paul wrote a letter to these churches that is included in our New Testament library. i. “Pisidian Antioch was in the mountains at an altitude of about 3,600 feet. Since Paul mentions in the letter to the Galatians that he had a bodily affliction at this time, some scholars have supposed that Paul caught a disease, perhaps malaria, while living in Pamphylia’s lower coastal plains and that he had his party pressed on into the healthier mountain climate because of it.” (Boice) b. Went into the synagogue on the Sabbath day and sat down. And after the reading of the Law and the Prophets. A first-century synagogue service followed a general order. Opening prayers were offered, and then there was a reading from the Law (the first five books of the Old Testament). Then, a reading from the Prophets. Then, if there was an educated person present, they were invited to speak on subjects related to the readings. c. Men and brethren, if you have any word of exhortation for the people, say on: The rulers of the synagogue gave Paul the customary invitation, and he was more than happy to use the opportunity. 2. (16-23) Paul begins his sermon in the synagogue, explaining how God’s work in history leads up to Jesus. Then Paul stood up, and motioning with his hand said, “Men of Israel, and you who fear God, listen: The God of this people Israel chose our fathers, and exalted the people when they dwelt as strangers in the land of Egypt, and with an uplifted arm He brought them out of it. Now for a time of about forty years He put up with their ways in the wilderness. And when He had destroyed seven nations in the land of Canaan, He distributed their land to them by allotment. After that He gave them judges for about four hundred and fifty years, until Samuel the prophet. And afterward they asked for a king; so God gave them Saul the son of Kish, a man of the tribe of Benjamin, for forty years. And when He had removed him, He raised up for them David as king, to whom also He gave testimony and said, ‘I have found David the son of Jesse, a man after My own heart, who will do all My will.’ From this man’s seed, according to the promise, God raised up for Israel a Savior; Jesus.” a. Men of Israel and you who fear God: Paul addressed both groups at the synagogue on a typical Sabbath; both Jews and “near Jews,” those Gentiles who admired the Jewish religion but did not make a full commitment to Judaism. b. According to the promise, God raised up for Israel a Savior; Jesus: In this survey of Israel’s history, Paul noted important events – the choosing of the patriarchs, the deliverance from Egypt, the time in the wilderness, the conquest of Canaan, the time of the Judges, the creation of a monarchy – but it all led up to Jesus. i. This survey of Israel’s history demonstrates that God has a plan for history, and we need to sense a connection to that plan. Jesus is the goal of history, and as we are in Jesus, we are in the flow of God’s great plan of redemption. 3. (24-29) Using the examples of John the Baptist and the Jewish rulers, Paul shows how people both received and rejected Jesus. “After John had first preached, before His coming, the baptism of repentance to all the people of Israel. And as John was finishing his course, he said, ‘Who do you think I am? I am not He. But behold, there comes One after me, the sandals of whose feet I am not worthy to loose.’ Men and brethren, sons of the family of Abraham, and those among you who fear God, to you the word of this salvation has been sent. For those who dwell in Jerusalem, and their rulers, because they did not know Him, nor even the voices of the Prophets which are read every Sabbath, have fulfilled them in condemning Him. And though they found no cause for death in Him, they asked Pilate that He should be put to death. Now when they had fulfilled all that was written concerning Him, they took Him down from the tree and laid Him in a tomb.” a. As John was finishing his course, he said: John the Baptist responded to Jesus the right way. He prepared the hearts of others for Jesus, and he saw Jesus as who He really was. John knew Jesus was the One greater than all others. He knew Jesus was more than a teacher; He was the Lord God we must all answer to. i. The sandals of whose feet I am not worthy to loose: This statement shows that John knew Jesus was high above him. In that day, it was not uncommon for a great teacher to have disciples follow him, and it was expected that the disciples would serve the teacher in various ways. This arrangement came to be abused, so the leading rabbis established certain things that were too demeaning for a teacher to expect of his disciple. It was decided that for a teacher to expect his disciple to undo the strap of his sandal was too much; it was too demeaning. Here, John insisted he wasn’t even worthy to do this for Jesus. b. For those who dwell in Jerusalem, and their rulers, because they did not know Him: Those who didn’t know the Scriptures rejected Jesus, and delivered Him to Pilate to be executed. This was true even though they lived in Jerusalem and were rulers among the Jews. Therefore Jesus was executed and laid in a tomb. c. They took Him down from the tree: In calling the cross a tree, Paul drew on the idea from Deuteronomy 21:22-23. In that passage, it says that God curses a person who is hanged from a tree. Paul wanted to communicate the idea that Jesus was cursed so that we could be blessed (Galatians 3:13). 4. (30-37) Paul preaches the resurrected Jesus. “But God raised Him from the dead. He was seen for many days by those who came up with Him from Galilee to Jerusalem, who are His witnesses to the people. And we declare to you glad tidings; that promise which was made to the fathers. God has fulfilled this for us their children, in that He has raised up Jesus. As it is also written in the second Psalm: ‘You are My Son, Today I have begotten You.’ And that He raised Him from the dead, no more to return to corruption, He has spoken thus: ‘I will give you the sure mercies of David.’ Therefore He also says in another Psalm: ‘You will not allow Your Holy One to see corruption.’ For David, after he had served his own generation by the will of God, fell asleep, was buried with his fathers, and saw corruption; but He whom God raised up saw no corruption.” a. But God: These are wonderful words. Man did his best to fight against God – even to kill Him – but God was greater than man’s sin and rebellion, and Jesus rose from the grave, winning over sin and death. b. But God raised Him from the dead: Here, the fact was simply stated. Yet, evidence from eyewitnesses was also offered (He was seen for many days by those who came up with Him). i. We should not miss an emphasis on events in Paul’s preaching here; it is so evident that it can be missed. He focused on things that actually happened, not on philosophy or even theology. “Christianity is not just a philosophy or a set of ethics, though it involves these things. Essentially Christianity is a proclamation of facts that concern what God has done.” (Boice) c. God has fulfilled this for us their children: Then Paul applied the truth of Jesus’ resurrection. The resurrection means that Jesus truly is the unique Son of God (Psalm 2:7), and it proves that He was utterly holy even in His work on the cross (Psalm 16:10). 5. (38-41) With a promise and a warning, Paul applies the truth of who Jesus is and what He did for us. “Therefore let it be known to you, brethren, that through this Man is preached to you the forgiveness of sins; and by Him everyone who believes is justified from all things from which you could not be justified by the law of Moses. Beware therefore, lest what has been spoken in the prophets come upon you: ‘Behold, you despisers, Marvel and perish! For I work a work in your days, A work which you will by no means believe, Though one were to declare it to you.’” a. Through this Man is preached to you the forgiveness of sins: The promise is that, because of who Jesus is and what He did for us, forgiveness is offered to us freely in Jesus. We may be justified from all things from which you could not be justified by the law of Moses. i. We can never justify ourselves before God. To think so assumes God grades on a curve, a measure that bends according to human weakness. To think so also gives us the glory for our own salvation instead of simply saying, “For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast.” (Ephesians 2:8-9) ii. Some refuse to embrace the salvation of Jesus in the secret place of their heart, because they want a salvation of their own making. They want to be saved the old-fashioned way – they want to earn it. iii. Only a few months after this, Paul wrote a letter to these churches in Galatia, dealing with these same themes of being justified by God’s grace, and not by keeping the law. b. Everyone who believes is justified: Jesus does not only forgive us, but we are also justified by Him. Forgiveness takes care of the debt of sin, but justification puts a positive credit on our account before God. c. Beware, therefore: The warning is that if we do not embrace the person and work of Jesus with our whole lives, we are despisers who will perish. In this warning, Paul quoted a passage from Habakkuk regarding the judgment that came upon Jerusalem. If God judged them, He will also judge those who refuse and reject His offer of forgiveness through the work of Jesus. i. “Although ours is an age of great grace, God is nevertheless also a God of great judgment, and sin must be judged if it is not atoned for by the work of Christ.” (Boice) ii. Some commentators complain that Paul here preached too much like Peter did on Pentecost. It is a strange complaint. This shows us that Peter and Paul preached the same gospel, and the same gospel was preached some fifteen years after Pentecost as was preached on that first day. iii. Others note similarities between Paul’s sermon here and the sermon of Stephen in Acts 7. That was a sermon that Paul heard when he still hated the name of Jesus. Perhaps the sermon of the first martyr of the church still rang in the ears of the man who presided over his execution. D. The Response to the sermon at Pisidian Antioch. 1. (42-43) Many people, both Jews and Gentiles, express interest in Paul’s message. So when the Jews went out of the synagogue, the Gentiles begged that these words might be preached to them the next Sabbath. Now when the congregation had broken up, many of the Jews and devout proselytes followed Paul and Barnabas, who, speaking to them, persuaded them to continue in the grace of God. a. When the Jews went out of the synagogue, the Gentiles begged that these words might be preached to them the next Sabbath: Both Jews and Gentiles at the synagogue responded positively, yet Luke noted an even greater response from the Gentiles present. i. We should assume that many of these believed for two reasons. · First, because many of the Jews and devout proselytes followed Paul and Barnabas. There was a continuing interest in their message. · Second, because Paul and Barnabas persuaded them to continue in the grace of God. This means they had already started to trust in the grace of God. b. Persuaded them to continue in the grace of God: Continuing in grace is as important as beginning in grace; we must never leave it as the basic principle of our relationship with God. Far too many only think of grace as the introduction to the Christian life, but God wants grace to remain as the foundation for our life with Him. 2. (44-45) On the next Sabbath, envy creates opposition. On the next Sabbath almost the whole city came together to hear the word of God. But when the Jews saw the multitudes, they were filled with envy; and contradicting and blaspheming, they opposed the things spoken by Paul. a. On the next Sabbath almost the whole city came together to hear the word of God: The scene is easy to picture. The whole city was ready to hear the gospel from Paul on the next Sabbath. i. “In our day, people are overwhelmed with information. We have radio, television, newspapers, magazines. People did not have any of this in that day. So when somebody came through from another city, the person was a source of precious information and people naturally thronged about him. The missionaries were proclaiming something new.” (Boice) ii. Yet there was not merely the power of novelty; there was more notably the power of the word of God. This was the primary power that attracted people, and Luke emphasized it in his account. · The whole city came together to hear the word of God (Acts 13:44). · Paul and Barnabas spoke the word of God to them first (Acts 13:46). · The Gentiles responded to the word of the Lord (Acts 13:48). · The word of the Lord spread through the region (Acts 13:49). b. But when the Jews saw the multitudes, they were filled with envy: The dramatic response made the leaders of the synagogue envious. This is inevitable for those who are more concerned about being popular than serving God. When someone else is more popular, they become filled with envy. We can’t all be popular to the same degree, but we can all serve and please God to the same degree in Jesus Christ. c. Contradicting and blaspheming, they opposed the things spoken by Paul: Suddenly, Paul’s preaching was opposed as if he were conducting a debate, with his opponents contradicting him and blaspheming God. i. The blasphemy mentioned probably has to do with abusive and degrading language directed towards Jesus, whom Paul preached. d. They opposed the things spoken by Paul: It seems strange that these religious people who waited so long for their Messiah would now reject Him when Jesus was presented to them. One great reason was they wanted to keep the division between Jew and Gentile, and if Jesus was to be the Messiah of all men, they wanted no part of Him. i. “They simply could not accept a teaching that opened such floodgates. For themselves and their adherents they could accept a message as God-sent and tolerate some change in their teaching and practice, but they could not endure that the Gentiles should be made equal with God’s ancient people.” (Williams) ii. “The Jews could not endure that the Gentiles should be equal to them, being as much concerned against the Gentiles being exalted, as against their own being depressed.” (Poole) iii. Some people end up rejecting Jesus because of the way He changes our relationship with other people. Some would rather hold on to their bitterness and animosity towards others than turn to Jesus and be reconciled. 3. (46-48) Paul and Barnabas respond to the Jewish opposition. Then Paul and Barnabas grew bold and said, “It was necessary that the word of God should be spoken to you first; but since you reject it, and judge yourselves unworthy of everlasting life, behold, we turn to the Gentiles. For so the Lord has commanded us: ‘I have set you as a light to the Gentiles, That you should be for salvation to the ends of the earth.’” Now when the Gentiles heard this, they were glad and glorified the word of the Lord. And as many as had been appointed to eternal life believed. a. Then Paul and Barnabas grew bold: They had wonderful zeal for the things of God. They wouldn’t let this challenge go unanswered, because they really believed the truth about Jesus. b. Since you reject it, and judge yourselves unworthy of everlasting life, behold, we turn to the Gentiles: They rebuked those who rejected Jesus, letting the Jews know that it was a privilege that this message should come to them first, a privilege they were now rejecting. i. When you want to tell others about Jesus, begin with your own group. But if they don’t receive it, or when they start to reject it, don’t stop telling others about Jesus. Just find others to tell, others who will listen. c. Now when the Gentiles heard this, they were glad and glorified the word of the Lord. And as many as had been appointed to eternal life believed: They also responded with more evangelism to open hearts, now directing their efforts to the Gentiles, in obedience to God’s command (Romans 1:16) and in fulfillment of prophecy (the quotation from Isaiah 49:6). i. The Gentiles responded to Paul’s invitation with enthusiastic belief, learning with joy that God does not hate Gentiles, but offered them salvation in Jesus. ii. Paul showed wisdom in not spending all his time trying to persuade hardened hearts. We know that even after he made Gentiles the focus of his evangelistic efforts, he still prayed earnestly for the salvation of Israel (Romans 10:1), but he spent his missionary time ministering to more open hearts. 4. (49-50) Blessing and opposition. And the word of the Lord was being spread throughout all the region. But the Jews stirred up the devout and prominent women and the chief men of the city, raised up persecution against Paul and Barnabas, and expelled them from their region. a. And the word of the Lord was being spread: It was being spread through the efforts of Paul and Barnabas, but especially through the lives of these people being brought to Jesus Christ. i. It’s remarkable to think that this church was born in a little more than a week. On one Sabbath Paul and Barnabas preached in the synagogue and there was a wonderful response. The following Sabbath there was a mixed response, some very hostile and some very receptive. They took the receptive ones and started a church that has lasted for hundreds of years and through that church, the word of the Lord was being spread throughout all the region (Acts 13:49). ii. Sometimes remarkable works of God happen quite quickly. We should be happy for such seasons of rapid progress in God’s work. b. But the Jews stirred up the devout and prominent women and the chief men of the city, raised up persecution against Paul and Barnabas, and expelled them from their region: Wherever there is revival, the second group to be revived is the Devil. Jewish opposition was strong enough to force Paul and Barnabas to leave the area. 5. (51-52) Paul and Barnabas react to their expulsion from the city of Pisidian Antioch. But they shook off the dust from their feet against them, and came to Iconium. And the disciples were filled with joy and with the Holy Spirit. a. But they shook off the dust from their feet against them: In doing this, Paul and Barnabas treated the city as if it were a God-rejecting Gentile city. i. If Jewish people had to go in or through a Gentile city, when leaving the city they shook the dust off their feet as a gesture saying, “We don’t want to take anything from this Gentile city with us.” In this sense, Paul said “I don’t want to take anything with me from you Jesus-rejecting religionists.” ii. This rejection did not make Paul and Barnabas think there was anything wrong with themselves. They knew the problem is with their opposition, not themselves. b. And came to Iconium: They carried on the work, going next to Iconium. All too often, rejection and opposition for the sake of the gospel makes us want to give up. But Paul and Barnabas responded with appropriate determination. c. Filled with joy and with the Holy Spirit: Being filled with joy and being filled with the Holy Spirit go together. Paul and Barnabas had joy that contradicted their circumstances. i. Paul is a great example of his own command to be constantly being filled with the Holy Spirit (Ephesians 5:18). ii. “The happiness of a genuine Christian lies far beyond the reach of earthly disturbances, and is not affected by the changes and chances to which mortal things are exposed. The martyrs were more happy in the flames than their persecutors could be on their beds of down.” (Clarke) Tweet Pin 4 Share 4Shares Select a Bible Book Acts Select a Chapter 13 « Previous Next » Bibliography

Paul and Barnabas at Iconium Act 14:1  In Iconium they entered the synagogue of the Jews together, and spoke in such a manner that a large number of people believed, both of Jews and of Greeks.  Act 14:2  But the Jews who disbelieved stirred up the minds of the Gentiles and embittered them against the brethren.  Act 14:3  Therefore they spent a long time there speaking boldly with reliance upon the Lord, who was testifying to the word of His grace, granting that signs and wonders be done by their hands.  Act 14:4  But the people of the city were divided; and some sided with the Jews, and some with the apostles.  Act 14:5  And when an attempt was made by both the Gentiles and the Jews with their rulers, to mistreat and to stone them,  Act 14:6  they became aware of it and fled to the cities of Lycaonia, Lystra and Derbe, and the surrounding region;  Act 14:7  and there they continued to preach the gospel.  Paul and Barnabas at Lystra Act 14:8  At Lystra a man was sitting who had no strength in his feet, lame from his mother's womb, who had never walked.  Act 14:9  This man was listening to Paul as he spoke, who, when he had fixed his gaze on him and had seen that he had faith to be made well,  Act 14:10  said with a loud voice, "Stand upright on your feet." And he leaped up and began to walk.  Act 14:11  When the crowds saw what Paul had done, they raised their voice, saying in the Lycaonian language, "The gods have become like men and have come down to us."  Act 14:12  And they began calling Barnabas, Zeus, and Paul, Hermes, because he was the chief speaker.  Act 14:13  The priest of Zeus, whose temple was just outside the city, brought oxen and garlands to the gates, and wanted to offer sacrifice with the crowds.  Act 14:14  But when the apostles Barnabas and Paul heard of it, they tore their robes and rushed out into the crowd, crying out  Act 14:15  and saying, "Men, why are you doing these things? We are also men of the same nature as you, and preach the gospel to you that you should turn from these vain things to a living God, WHO MADE THE HEAVEN AND THE EARTH AND THE SEA AND ALL THAT IS IN THEM.  Act 14:16  "In the generations gone by He permitted all the nations to go their own ways;  Act 14:17  and yet He did not leave Himself without witness, in that He did good and gave you rains from heaven and fruitful seasons, satisfying your hearts with food and gladness."  Act 14:18  Even saying these things, with difficulty they restrained the crowds from offering sacrifice to them.  Paul Stoned at Lystra Act 14:19  But Jews came from Antioch and Iconium, and having won over the crowds, they stoned Paul and dragged him out of the city, supposing him to be dead.  Act 14:20  But while the disciples stood around him, he got up and entered the city. The next day he went away with Barnabas to Derbe.  Act 14:21  After they had preached the gospel to that city and had made many disciples, they returned to Lystra and to Iconium and to Antioch,  Act 14:22  strengthening the souls of the disciples, encouraging them to continue in the faith, and saying, "Through many tribulations we must enter the kingdom of God."  Act 14:23  When they had appointed elders for them in every church, having prayed with fasting, they commended them to the Lord in whom they had believed.  Paul and Barnabas Return to Antioch in Syria Act 14:24  They passed through Pisidia and came into Pamphylia.  Act 14:25  When they had spoken the word in Perga, they went down to Attalia.  Act 14:26  From there they sailed to Antioch, from which they had been commended to the grace of God for the work that they had accomplished.  Act 14:27  When they had arrived and gathered the church together, they began to report all things that God had done with them and how He had opened a door of faith to the Gentiles.  Act 14:28  And they spent a long time with the disciples. See EGW on Romans 1:20, 21.

The Jerusalem Council Act 15:1  Some men came down from Judea and began teaching the brethren, "Unless you are circumcised according to the custom of Moses, you cannot be saved."  Act 15:2  And when Paul and Barnabas had great dissension and debate with them, the brethren determined that Paul and Barnabas and some others of them should go up to Jerusalem to the apostles and elders concerning this issue.  Act 15:3  Therefore, being sent on their way by the church, they were passing through both Phoenicia and Samaria, describing in detail the conversion of the Gentiles, and were bringing great joy to all the brethren.  Act 15:4  When they arrived at Jerusalem, they were received by the church and the apostles and the elders, and they reported all that God had done with them.  Act 15:5  But some of the sect of the Pharisees who had believed stood up, saying, "It is necessary to circumcise them and to direct them to observe the Law of Moses."  Act 15:6  The apostles and the elders came together to look into this matter.  Act 15:7  After there had been much debate, Peter stood up and said to them, "Brethren, you know that in the early days God made a choice among you, that by my mouth the Gentiles would hear the word of the gospel and believe.  Act 15:8  "And God, who knows the heart, testified to them giving them the Holy Spirit, just as He also did to us;  Act 15:9  and He made no distinction between us and them, cleansing their hearts by faith.  Act 15:10  "Now therefore why do you put God to the test by placing upon the neck of the disciples a yoke which neither our fathers nor we have been able to bear?  Act 15:11  "But we believe that we are saved through the grace of the Lord Jesus, in the same way as they also are."  Act 15:12  All the people kept silent, and they were listening to Barnabas and Paul as they were relating what signs and wonders God had done through them among the Gentiles.  Act 15:13  After they had stopped speaking, James answered, saying, "Brethren, listen to me.  Act 15:14  "Simeon has related how God first concerned Himself about taking from among the Gentiles a people for His name.  Act 15:15  "With this the words of the Prophets agree, just as it is written,  Act 15:16  'AFTER THESE THINGS I will return, AND I WILL REBUILD THE TABERNACLE OF DAVID WHICH HAS FALLEN, AND I WILL REBUILD ITS RUINS, AND I WILL RESTORE IT,  Act 15:17  SO THAT THE REST OF MANKIND MAY SEEK THE LORD, AND ALL THE GENTILES WHO ARE CALLED BY MY NAME,'  Act 15:18  SAYS THE LORD, WHO MAKES THESE THINGS KNOWN FROM LONG AGO.  Act 15:19  "Therefore it is my judgment that we do not trouble those who are turning to God from among the Gentiles,  Act 15:20  but that we write to them that they abstain from things contaminated by idols and from fornication and from what is strangled and from blood.  Act 15:21  "For Moses from ancient generations has in every city those who preach him, since he is read in the synagogues every Sabbath."  The Council's Letter to Gentile Believers Act 15:22  Then it seemed good to the apostles and the elders, with the whole church, to choose men from among them to send to Antioch with Paul and Barnabas—Judas called Barsabbas, and Silas, leading men among the brethren,  Act 15:23  and they sent this letter by them, "The apostles and the brethren who are elders, to the brethren in Antioch and Syria and Cilicia who are from the Gentiles, greetings.  Act 15:24  "Since we have heard that some of our number to whom we gave no instruction have disturbed you with their words, unsettling your souls,  Act 15:25  it seemed good to us, having become of one mind, to select men to send to you with our beloved Barnabas and Paul,  Act 15:26  men who have risked their lives for the name of our Lord Jesus Christ.  Act 15:27  "Therefore we have sent Judas and Silas, who themselves will also report the same things by word of mouth.  Act 15:28  "For it seemed good to the Holy Spirit and to us to lay upon you no greater burden than these essentials:  Act 15:29  that you abstain from things sacrificed to idols and from blood and from things strangled and from fornication; if you keep yourselves free from such things, you will do well. Farewell."  Act 15:30  So when they were sent away, they went down to Antioch; and having gathered the congregation together, they delivered the letter.  Act 15:31  When they had read it, they rejoiced because of its encouragement.  Act 15:32  Judas and Silas, also being prophets themselves, encouraged and strengthened the brethren with a lengthy message.  Act 15:33  After they had spent time there, they were sent away from the brethren in peace to those who had sent them out.  Act 15:34  [But it seemed good to Silas to remain there.]  Act 15:35  But Paul and Barnabas stayed in Antioch, teaching and preaching with many others also, the word of the Lord.  Paul and Barnabas Separate Act 15:36  After some days Paul said to Barnabas, "Let us return and visit the brethren in every city in which we proclaimed the word of the Lord, and see how they are."  Act 15:37  Barnabas wanted to take John, called Mark, along with them also.  Act 15:38  But Paul kept insisting that they should not take him along who had deserted them in Pamphylia and had not gone with them to the work.  Act 15:39  And there occurred such a sharp disagreement that they separated from one another, and Barnabas took Mark with him and sailed away to Cyprus.  Act 15:40  But Paul chose Silas and left, being committed by the brethren to the grace of the Lord.  Act 15:41  And he was traveling through Syria and Cilicia, strengthening the churches.  Chapter 15 1, 5 (Romans 2:24-29; Galatians 5:6; Ephesians 2:14-16; Colossians 2:14-17; Titus 1:9-11). Circumcision of No Value After the Cross—[Titus 1:9-11, 13, 14 quoted.] There were those in Paul's day who were constantly dwelling upon circumcision, and they could bring plenty of proof from the Bible to show its obligation on the Jews; but this teaching was of no consequence at this time; for Christ had died upon Calvary's cross, and circumcision in the flesh could not be of any further value. The typical service and the ceremonies connected with it were abolished at the cross. The great antitypical Lamb of God had become an offering for guilty man, and the shadow ceased in the substance. Paul was seeking to bring the minds of men to the great truth for the time; but these who claimed to be followers of Jesus were wholly absorbed in teaching the tradition of the Jews, and the obligation of circumcision (The Review and Herald, May 29, 1888). 4-29. See EGW on Galatians 2:1-10. 11 (Galatians 3:8; 1 Corinthians 10:4). Only One Gospel—There is no such contrast as is often claimed to exist between the Old and the New Testament, the law of God and the gospel of Christ, the requirements of the Jewish and those of the Christian dispensation. Every soul saved in the former dispensation was saved by Christ as verily as we are saved by Him today. Patriarchs and prophets were Christians. The gospel promise was given to the first pair in Eden, when they had by transgression separated themselves from God. The gospel was preached to Abraham. The Hebrews all drank of that spiritual Rock, which was Christ (The Signs of the Times, September 14, 1882). (Exodus 13:21, 22; 1 Corinthians 10:1-4; 1 Timothy 2:5.) Christ's Blood Avails for Us as for Israel—Shrouded in the pillar of cloud, the world's Redeemer held communion with Israel. Let us not say, then, that they had not Christ. When the people thirsted in the wilderness, and gave themselves up to murmuring and complaint, Christ was to them what He is to us—a Saviour full of tender compassion, the Mediator between them and God. After we have done our part to cleanse the soul temple from the defilement of sin, Christ's blood avails for us, as it did for ancient Israel (The Youth's Instructor, July 18, 1901).

Timothy Joins Paul and Silas Act 16:1  Paul came also to Derbe and to Lystra. And a disciple was there, named Timothy, the son of a Jewish woman who was a believer, but his father was a Greek,  Act 16:2  and he was well spoken of by the brethren who were in Lystra and Iconium.  Act 16:3  Paul wanted this man to go with him; and he took him and circumcised him because of the Jews who were in those parts, for they all knew that his father was a Greek.  Act 16:4  Now while they were passing through the cities, they were delivering the decrees which had been decided upon by the apostles and elders who were in Jerusalem, for them to observe.  Act 16:5  So the churches were being strengthened in the faith, and were increasing in number daily.  The Macedonian Call Act 16:6  They passed through the Phrygian and Galatian region, having been forbidden by the Holy Spirit to speak the word in Asia;  Act 16:7  and after they came to Mysia, they were trying to go into Bithynia, and the Spirit of Jesus did not permit them;  Act 16:8  and passing by Mysia, they came down to Troas.  Act 16:9  A vision appeared to Paul in the night: a man of Macedonia was standing and appealing to him, and saying, "Come over to Macedonia and help us."  Act 16:10  When he had seen the vision, immediately we sought to go into Macedonia, concluding that God had called us to preach the gospel to them.  The Conversion of Lydia Act 16:11  So putting out to sea from Troas, we ran a straight course to Samothrace, and on the day following to Neapolis;  Act 16:12  and from there to Philippi, which is a leading city of the district of Macedonia, a Roman colony; and we were staying in this city for some days.  Act 16:13  And on the Sabbath day we went outside the gate to a riverside, where we were supposing that there would be a place of prayer; and we sat down and began speaking to the women who had assembled.  Act 16:14  A woman named Lydia, from the city of Thyatira, a seller of purple fabrics, a worshiper of God, was listening; and the Lord opened her heart to respond to the things spoken by Paul.  Act 16:15  And when she and her household had been baptized, she urged us, saying, "If you have judged me to be faithful to the Lord, come into my house and stay." And she prevailed upon us.  Paul and Silas in Prison Act 16:16  It happened that as we were going to the place of prayer, a slave-girl having a spirit of divination met us, who was bringing her masters much profit by fortune-telling.  Act 16:17  Following after Paul and us, she kept crying out, saying, "These men are bond-servants of the Most High God, who are proclaiming to you the way of salvation."  Act 16:18  She continued doing this for many days. But Paul was greatly annoyed, and turned and said to the spirit, "I command you in the name of Jesus Christ to come out of her!" And it came out at that very moment.  Act 16:19  But when her masters saw that their hope of profit was gone, they seized Paul and Silas and dragged them into the market place before the authorities,  Act 16:20  and when they had brought them to the chief magistrates, they said, "These men are throwing our city into confusion, being Jews,  Act 16:21  and are proclaiming customs which it is not lawful for us to accept or to observe, being Romans."  Act 16:22  The crowd rose up together against them, and the chief magistrates tore their robes off them and proceeded to order them to be beaten with rods.  Act 16:23  When they had struck them with many blows, they threw them into prison, commanding the jailer to guard them securely;  Act 16:24  and he, having received such a command, threw them into the inner prison and fastened their feet in the stocks.  The Philippian Jailer Converted Act 16:25  But about midnight Paul and Silas were praying and singing hymns of praise to God, and the prisoners were listening to them;  Act 16:26  and suddenly there came a great earthquake, so that the foundations of the prison house were shaken; and immediately all the doors were opened and everyone's chains were unfastened.  Act 16:27  When the jailer awoke and saw the prison doors opened, he drew his sword and was about to kill himself, supposing that the prisoners had escaped.  Act 16:28  But Paul cried out with a loud voice, saying, "Do not harm yourself, for we are all here!"  Act 16:29  And he called for lights and rushed in, and trembling with fear he fell down before Paul and Silas,  Act 16:30  and after he brought them out, he said, "Sirs, what must I do to be saved?"  Act 16:31  They said, "Believe in the Lord Jesus, and you will be saved, you and your household."  Act 16:32  And they spoke the word of the Lord to him together with all who were in his house.  Act 16:33  And he took them that very hour of the night and washed their wounds, and immediately he was baptized, he and all his household.  Act 16:34  And he brought them into his house and set food before them, and rejoiced greatly, having believed in God with his whole household.  Act 16:35  Now when day came, the chief magistrates sent their policemen, saying, "Release those men."  Act 16:36  And the jailer reported these words to Paul, saying, "The chief magistrates have sent to release you. Therefore come out now and go in peace."  Act 16:37  But Paul said to them, "They have beaten us in public without trial, men who are Romans, and have thrown us into prison; and now are they sending us away secretly? No indeed! But let them come themselves and bring us out."  Act 16:38  The policemen reported these words to the chief magistrates. They were afraid when they heard that they were Romans,  Act 16:39  and they came and appealed to them, and when they had brought them out, they kept begging them to leave the city.  Act 16:40  They went out of the prison and entered the house of Lydia, and when they saw the brethren, they encouraged them and departed. Chapter 16 1-3. See EGW on 2 Timothy 3:14, 15. 14 (2 Corinthians 8:12). Light for Those Who Are Willing—God's Spirit can only enlighten the understanding of those who are willing to be enlightened. We read that God opened the ears of Lydia, so that she attended to the message spoken by Paul. To declare the whole counsel of God and all that was essential for Lydia to receive—this was the part Paul was to act in her conversion; and then the God of all grace exercised His power, leading the soul in the right way. God and the human agent cooperated, and the work was wholly successful (Letter 150, 1900).

Paul and Silas in Thessalonica Act 17:1  Now when they had traveled through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews.  Act 17:2  And according to Paul's custom, he went to them, and for three Sabbaths reasoned with them from the Scriptures,  Act 17:3  explaining and giving evidence that the Christ had to suffer and rise again from the dead, and saying, "This Jesus whom I am proclaiming to you is the Christ."  Act 17:4  And some of them were persuaded and joined Paul and Silas, along with a large number of the God-fearing Greeks and a number of the leading women.  Act 17:5  But the Jews, becoming jealous and taking along some wicked men from the market place, formed a mob and set the city in an uproar; and attacking the house of Jason, they were seeking to bring them out to the people.  Act 17:6  When they did not find them, they began dragging Jason and some brethren before the city authorities, shouting, "These men who have upset the world have come here also;  Act 17:7  and Jason has welcomed them, and they all act contrary to the decrees of Caesar, saying that there is another king, Jesus."  Act 17:8  They stirred up the crowd and the city authorities who heard these things.  Act 17:9  And when they had received a pledge from Jason and the others, they released them.  Paul and Silas in Berea Act 17:10  The brethren immediately sent Paul and Silas away by night to Berea, and when they arrived, they went into the synagogue of the Jews.  Act 17:11  Now these were more noble-minded than those in Thessalonica, for they received the word with great eagerness, examining the Scriptures daily to see whether these things were so.  Act 17:12  Therefore many of them believed, along with a number of prominent Greek women and men.  Act 17:13  But when the Jews of Thessalonica found out that the word of God had been proclaimed by Paul in Berea also, they came there as well, agitating and stirring up the crowds.  Act 17:14  Then immediately the brethren sent Paul out to go as far as the sea; and Silas and Timothy remained there.  Act 17:15  Now those who escorted Paul brought him as far as Athens; and receiving a command for Silas and Timothy to come to him as soon as possible, they left.  Paul in Athens Act 17:16  Now while Paul was waiting for them at Athens, his spirit was being provoked within him as he was observing the city full of idols.  Act 17:17  So he was reasoning in the synagogue with the Jews and the God-fearing Gentiles, and in the market place every day with those who happened to be present.  Act 17:18  And also some of the Epicurean and Stoic philosophers were conversing with him. Some were saying, "What would this idle babbler wish to say?" Others, "He seems to be a proclaimer of strange deities,"—because he was preaching Jesus and the resurrection.  Act 17:19  And they took him and brought him to the Areopagus, saying, "May we know what this new teaching is which you are proclaiming?  Act 17:20  "For you are bringing some strange things to our ears; so we want to know what these things mean."  Act 17:21  (Now all the Athenians and the strangers visiting there used to spend their time in nothing other than telling or hearing something new.)  Paul Addresses the Areopagus Act 17:22  So Paul stood in the midst of the Areopagus and said, "Men of Athens, I observe that you are very religious in all respects.  Act 17:23  "For while I was passing through and examining the objects of your worship, I also found an altar with this inscription, 'TO AN UNKNOWN GOD.' Therefore what you worship in ignorance, this I proclaim to you.  Act 17:24  "The God who made the world and all things in it, since He is Lord of heaven and earth, does not dwell in temples made with hands;  Act 17:25  nor is He served by human hands, as though He needed anything, since He Himself gives to all people life and breath and all things;  Act 17:26  and He made from one man every nation of mankind to live on all the face of the earth, having determined their appointed times and the boundaries of their habitation,  Act 17:27  that they would seek God, if perhaps they might grope for Him and find Him, though He is not far from each one of us;  Act 17:28  for in Him we live and move and exist, as even some of your own poets have said, 'For we also are His children.'  Act 17:29  "Being then the children of God, we ought not to think that the Divine Nature is like gold or silver or stone, an image formed by the art and thought of man.  Act 17:30  "Therefore having overlooked the times of ignorance, God is now declaring to men that all people everywhere should repent,  Act 17:31  because He has fixed a day in which He will judge the world in righteousness through a Man whom He has appointed, having furnished proof to all men by raising Him from the dead."  Act 17:32  Now when they heard of the resurrection of the dead, some began to sneer, but others said, "We shall hear you again concerning this."  Act 17:33  So Paul went out of their midst.  Act 17:34  But some men joined him and believed, among whom also were Dionysius the Areopagite and a woman named Damaris and others with themChapter 17 22-29. See EGW on Romans 1:20-25. 22-34. See EGW on 1 Corinthians 2:1-5. 28 (John 5:17; Colossians 1:17; Hebrews 1:3; see EGW on Genesis 2:7). God Constantly at Work in Nature—God is perpetually at work in nature. She is His servant, directed as He pleases. Nature in her work testifies of the intelligent presence and active agency of a Being who moves in all His works according to His will. It is not by an original power inherent in nature that year by year the earth produces its bounties and the world keeps up its continual march around the sun. The hand of infinite power is perpetually at work guiding this planet. It is God's power momentarily exercised that keeps it in position in its rotations. The God of heaven is constantly at work. It is by His power that vegetation is caused to flourish, that every leaf appears and every flower blooms. It is not as the result of a mechanism, that, once set in motion, continues its work, that the pulse beats and breath follows breath. In God we live and move and have our being. Every breath, every throb of the heart, is the continual evidence of the power of an ever-present God. It is God that maketh the sun to rise in the heavens. He openeth the windows of heaven and giveth rain. He maketh the grass to grow upon the mountains. “He giveth snow like wool: and scattereth the hoarfrost like ashes.” “When he uttereth his voice, there is a multitude of waters in the heavens, ... he maketh lightnings with rain, and bringeth forth the wind out of his treasures.” Although the Lord has ceased His work in creating, He is constantly employed in upholding and using as His servants the things which He has made. Said Christ, “My Father worketh hitherto, and I work” (Manuscript 4, 1882). 34 (1 Corinthians 2:1-4). Simplicity of the Gospel vs. Learning of the World—At the close of his labors he [Paul] looked for the results of his work. Out of the large assembly that had listened to his eloquent words, only three had been converted to the faith. He then decided that from that time he would maintain the simplicity of the gospel. He was convinced that the learning of the world was powerless to move the hearts of men, but that the gospel was the power of God to salvation (The Review and Herald, August 3, 1911).

Paul in Corinth Act 18:1  After these things he left Athens and went to Corinth.  Act 18:2  And he found a Jew named Aquila, a native of Pontus, having recently come from Italy with his wife Priscilla, because Claudius had commanded all the Jews to leave Rome. He came to them,  Act 18:3  and because he was of the same trade, he stayed with them and they were working, for by trade they were tent-makers.  Act 18:4  And he was reasoning in the synagogue every Sabbath and trying to persuade Jews and Greeks.  Act 18:5  But when Silas and Timothy came down from Macedonia, Paul began devoting himself completely to the word, solemnly testifying to the Jews that Jesus was the Christ.  Act 18:6  But when they resisted and blasphemed, he shook out his garments and said to them, "Your blood be on your own heads! I am clean. From now on I will go to the Gentiles."  Act 18:7  Then he left there and went to the house of a man named Titius Justus, a worshiper of God, whose house was next to the synagogue.  Act 18:8  Crispus, the leader of the synagogue, believed in the Lord with all his household, and many of the Corinthians when they heard were believing and being baptized.  Act 18:9  And the Lord said to Paul in the night by a vision, "Do not be afraid any longer, but go on speaking and do not be silent;  Act 18:10  for I am with you, and no man will attack you in order to harm you, for I have many people in this city."  Act 18:11  And he settled there a year and six months, teaching the word of God among them.  Act 18:12  But while Gallio was proconsul of Achaia, the Jews with one accord rose up against Paul and brought him before the judgment seat,  Act 18:13  saying, "This man persuades men to worship God contrary to the law."  Act 18:14  But when Paul was about to open his mouth, Gallio said to the Jews, "If it were a matter of wrong or of vicious crime, O Jews, it would be reasonable for me to put up with you;  Act 18:15  but if there are questions about words and names and your own law, look after it yourselves; I am unwilling to be a judge of these matters."  Act 18:16  And he drove them away from the judgment seat.  Act 18:17  And they all took hold of Sosthenes, the leader of the synagogue, and began beating him in front of the judgment seat. But Gallio was not concerned about any of these things.  Paul Returns to Antioch Act 18:18  Paul, having remained many days longer, took leave of the brethren and put out to sea for Syria, and with him were Priscilla and Aquila. In Cenchrea he had his hair cut, for he was keeping a vow.  Act 18:19  They came to Ephesus, and he left them there. Now he himself entered the synagogue and reasoned with the Jews.  Act 18:20  When they asked him to stay for a longer time, he did not consent,  Act 18:21  but taking leave of them and saying, "I will return to you again if God wills," he set sail from Ephesus.  Act 18:22  When he had landed at Caesarea, he went up and greeted the church, and went down to Antioch.  Act 18:23  And having spent some time there, he left and passed successively through the Galatian region and Phrygia, strengthening all the disciples.  Apollos Speaks Boldly in Ephesus Act 18:24  Now a Jew named Apollos, an Alexandrian by birth, an eloquent man, came to Ephesus; and he was mighty in the Scriptures.  Act 18:25  This man had been instructed in the way of the Lord; and being fervent in spirit, he was speaking and teaching accurately the things concerning Jesus, being acquainted only with the baptism of John;  Act 18:26  and he began to speak out boldly in the synagogue. But when Priscilla and Aquila heard him, they took him aside and explained to him the way of God more accurately.  Act 18:27  And when he wanted to go across to Achaia, the brethren encouraged him and wrote to the disciples to welcome him; and when he had arrived, he greatly helped those who had believed through grace,  Act 18:28  for he powerfully refuted the Jews in public, demonstrating by the Scriptures that Jesus was the Christ.  Chapter 18 1-3 (2 Corinthians 10:1, 7, 8; see EGW on Acts 20:17-35). The Apostles Counseled Over Methods of Labor—When Paul came to Corinth, he solicited work from Aquila. The apostles counseled and prayed together, and decided that they would preach the gospel as it should be preached, in disinterested love for the souls who were perishing for lack of knowledge. Paul would work at tentmaking, and teach his fellow laborers to work with their hands, so that in any emergency they could support themselves. Some of his ministering brethren presented such a course as inconsistent, saying that by so doing they would lose their influence as ministers of the gospel. The tenth chapter of Second Corinthians records the difficulties Paul had to contend with, and his vindication of his course. God had placed special honor upon Paul. He had given him his credentials, and had laid upon him weighty responsibility. And the apostle writes, “I Paul myself beseech you by the meekness and gentleness of Christ, who in presence am base among you,”—because he humbled himself to do mechanical work—“but being absent am bold toward you” [2 Corinthians 10:7, 8 quoted] (The Review and Herald, March 6, 1900). (Ch. 20:33, 34; 1 Thessalonians 2:9; 2 Thessalonians 3:8.) Paul Resorted to His Trade—Paul ... abode with them [Aquila and Priscilla]; and having in his youth learned their trade of making tents, which were much used in that warm climate, he worked at this business for his own support.... Paul was highly educated, and was admired for his genius and eloquence. He was chosen by his countrymen as a member of the Sanhedrim, and was a rabbi of distinguished ability; yet his education had not been considered complete until he had served an apprenticeship at some useful trade. He rejoiced that he was able to support himself by manual labor, and frequently declared that his own hands had ministered to his necessities. While in a city of strangers, he would not be chargeable to anyone. When his means had been expended to advance the cause of Christ, he resorted to his trade in order to gain a livelihood (Sketches from the Life of Paul, 99, 100). Although feeble in health, he [Paul] labored during the day in serving the cause of Christ, and then toiled a large part of the night, and frequently all night, that he might provide for his own and others’ necessities (The Youth's Instructor, February 27, 1902). A Skilled Workman—Paul, the great apostle to the Gentiles, learned the trade of tentmaking. There were higher and lower branches of tentmaking. Paul learned the higher branches, and he could also work at the common branches when circumstances required. Tentmaking did not bring returns so quickly as some other occupations, and at times it was only by the strictest economy that Paul could supply his necessities (The Review and Herald, March 6, 1900). An Educator—Paul was an educator. He preached the gospel with his voice, and in his intelligent labor he preached it with his hands. He educated others in the same way in which he had been educated by one who was regarded as the wisest of human teachers. As Paul worked quickly and skillfully with his hands, he related to his fellow workers the specifications Christ had given Moses in regard to the building of the tabernacle. He showed them that the skill and wisdom and genius brought into that work were given by God to be used to His glory. He taught them that supreme honor is to be given to God (The Review and Herald, March 6, 1900). 2 (ch. 8:4; Romans 1:7, 8). Opposition Did Not Silence Gospel—After the ascension of Christ, the apostles went everywhere preaching the Word. They bore witness to Christ's work as a teacher and healer. Their testimony in Jerusalem, in Rome, and in other places was positive and powerful. The Jews, who refused to receive the truth, could but acknowledge that a powerful influence attended Christ's followers, because the Holy Spirit accompanied them. This created greater opposition; but notwithstanding the opposition, twenty years after the crucifixion of Christ there was a live, earnest church in Rome. This church was strong and zealous, and the Lord worked for it. The envy and rage of the Jews against the Christians knew no bounds, and the unbelieving residents were constantly stirred up. They made complaints that the Christian Jews were disorderly, and dangerous to the public good. Constantly they were setting in motion something that would stir up strife. This caused the Christians to be banished from Rome. Among those banished, were Aquila and Priscilla, who went to Corinth, and there established a business as manufacturers of tents (The Review and Herald, March 6, 1900). 24-26. Learned Apollos Instructed by Humble Tentmakers—Apollos ... had received the highest Grecian culture, and was a scholar and an orator.... Aquila and Priscilla listened to him, and saw that his teachings were defective. He had not a thorough knowledge of the mission of Christ, His resurrection and ascension, and of the work of His Spirit, the Comforter which He sent down to remain with His people during His absence. They accordingly sent for Apollos, and the educated orator received instruction from them with grateful surprise and joy. Through their teachings he obtained a clearer understanding of the Scriptures, and became one of the ablest defenders of the Christian church. Thus a thorough scholar and brilliant orator learned the way of the Lord more perfectly from the teachings of a Christian man and woman whose humble employment was that of tentmaking (Sketches from the Life of Paul, 119).

Act 22:1  "Brethren and fathers, hear my defense which I now offer to you."  Act 22:2  And when they heard that he was addressing them in the Hebrew dialect, they became even more quiet; and he *said,  Act 22:3  "I am a Jew, born in Tarsus of Cilicia, but brought up in this city, educated under Gamaliel, strictly according to the law of our fathers, being zealous for God just as you all are today.  Act 22:4  "I persecuted this Way to the death, binding and putting both men and women into prisons,  Act 22:5  as also the high priest and all the Council of the elders can testify. From them I also received letters to the brethren, and started off for Damascus in order to bring even those who were there to Jerusalem as prisoners to be punished.  Act 22:6  "But it happened that as I was on my way, approaching Damascus about noontime, a very bright light suddenly flashed from heaven all around me,  Act 22:7  and I fell to the ground and heard a voice saying to me, 'Saul, Saul, why are you persecuting Me?'  Act 22:8  "And I answered, 'Who are You, Lord?' And He said to me, 'I am Jesus the Nazarene, whom you are persecuting.'  Act 22:9  "And those who were with me saw the light, to be sure, but did not understand the voice of the One who was speaking to me.  Act 22:10  "And I said, 'What shall I do, Lord?' And the Lord said to me, 'Get up and go on into Damascus, and there you will be told of all that has been appointed for you to do.'  Act 22:11  "But since I could not see because of the brightness of that light, I was led by the hand by those who were with me and came into Damascus.  Act 22:12  "A certain Ananias, a man who was devout by the standard of the Law, and well spoken of by all the Jews who lived there,  Act 22:13  came to me, and standing near said to me, 'Brother Saul, receive your sight!' And at that very time I looked up at him.  Act 22:14  "And he said, 'The God of our fathers has appointed you to know His will and to see the Righteous One and to hear an utterance from His mouth.  Act 22:15  'For you will be a witness for Him to all men of what you have seen and heard.  Act 22:16  'Now why do you delay? Get up and be baptized, and wash away your sins, calling on His name.'  Act 22:17  "It happened when I returned to Jerusalem and was praying in the temple, that I fell into a trance,  Act 22:18  and I saw Him saying to me, 'Make haste, and get out of Jerusalem quickly, because they will not accept your testimony about Me.'  Act 22:19  "And I said, 'Lord, they themselves understand that in one synagogue after another I used to imprison and beat those who believed in You.  Act 22:20  'And when the blood of Your witness Stephen was being shed, I also was standing by approving, and watching out for the coats of those who were slaying him.'  Act 22:21  "And He said to me, 'Go! For I will send you far away to the Gentiles.'"  Paul and the Roman Tribune Act 22:22  They listened to him up to this statement, and then they raised their voices and said, "Away with such a fellow from the earth, for he should not be allowed to live!"  Act 22:23  And as they were crying out and throwing off their cloaks and tossing dust into the air,  Act 22:24  the commander ordered him to be brought into the barracks, stating that he should be examined by scourging so that he might find out the reason why they were shouting against him that way.  Act 22:25  But when they stretched him out with thongs, Paul said to the centurion who was standing by, "Is it lawful for you to scourge a man who is a Roman and uncondemned?"  Act 22:26  When the centurion heard this, he went to the commander and told him, saying, "What are you about to do? For this man is a Roman."  Act 22:27  The commander came and said to him, "Tell me, are you a Roman?" And he said, "Yes."  Act 22:28  The commander answered, "I acquired this citizenship with a large sum of money." And Paul said, "But I was actually born a citizen."  Act 22:29  Therefore those who were about to examine him immediately let go of him; and the commander also was afraid when he found out that he was a Roman, and because he had put him in chains.  Paul Before the Council Act 22:30  But on the next day, wishing to know for certain why he had been accused by the Jews, he released him and ordered the chief priests and all the Council to assemble, and brought Paul down and set him before them. Chapter 22 3, 4. See EGW on 1 Corinthians 2:1-5. 3, 25-28. See EGW on ch. 21:39. 4. See EGW on ch. 9:1, 2. 5-16 (ch. 26:9-16). Paul Never Forgot His Remarkable Conversion—The apostle could never forget his conversion from a persecutor of all who believe on Christ, to a believer in Him. What a bearing this conversion had on all his afterlife! What an encouragement it was as he worked on the side of Him whom he once ridiculed and despised. He could never forget the assurance conveyed to him in the first part of his ministry. He could speak intelligently because he had an experience, a personal knowledge, of the Lord Jesus Christ. He had a living, abiding faith, for he cultivated a sense of the presence of Christ in all his works. He received strength in prayer, and as a faithful soldier of Christ he ever looked to his Captain for orders. No amount of obstacles piled up before him, could cause him to regard the work as an impossibility, for he realized that “all things are possible to them that believe” (Manuscript 114, 1897). In every place where the apostle Paul was called to go after his conversion, he gave a vivid presentation of the ministration of heavenly angels in his conversion (Manuscript 29, 1900).

Act 23:1  Paul, looking intently at the Council, said, "Brethren, I have lived my life with a perfectly good conscience before God up to this day."  Act 23:2  The high priest Ananias commanded those standing beside him to strike him on the mouth.  Act 23:3  Then Paul said to him, "God is going to strike you, you whitewashed wall! Do you sit to try me according to the Law, and in violation of the Law order me to be struck?"  Act 23:4  But the bystanders said, "Do you revile God's high priest?"  Act 23:5  And Paul said, "I was not aware, brethren, that he was high priest; for it is written, 'YOU SHALL NOT SPEAK EVIL OF A RULER OF YOUR PEOPLE.'"  Act 23:6  But perceiving that one group were Sadducees and the other Pharisees, Paul began crying out in the Council, "Brethren, I am a Pharisee, a son of Pharisees; I am on trial for the hope and resurrection of the dead!"  Act 23:7  As he said this, there occurred a dissension between the Pharisees and Sadducees, and the assembly was divided.  Act 23:8  For the Sadducees say that there is no resurrection, nor an angel, nor a spirit, but the Pharisees acknowledge them all.  Act 23:9  And there occurred a great uproar; and some of the scribes of the Pharisaic party stood up and began to argue heatedly, saying, "We find nothing wrong with this man; suppose a spirit or an angel has spoken to him?"  Act 23:10  And as a great dissension was developing, the commander was afraid Paul would be torn to pieces by them and ordered the troops to go down and take him away from them by force, and bring him into the barracks.  Act 23:11  But on the night immediately following, the Lord stood at his side and said, "Take courage; for as you have solemnly witnessed to My cause at Jerusalem, so you must witness at Rome also."  A Plot to Kill Paul Act 23:12  When it was day, the Jews formed a conspiracy and bound themselves under an oath, saying that they would neither eat nor drink until they had killed Paul.  Act 23:13  There were more than forty who formed this plot.  Act 23:14  They came to the chief priests and the elders and said, "We have bound ourselves under a solemn oath to taste nothing until we have killed Paul.  Act 23:15  "Now therefore, you and the Council notify the commander to bring him down to you, as though you were going to determine his case by a more thorough investigation; and we for our part are ready to slay him before he comes near the place."  Act 23:16  But the son of Paul's sister heard of their ambush, and he came and entered the barracks and told Paul.  Act 23:17  Paul called one of the centurions to him and said, "Lead this young man to the commander, for he has something to report to him."  Act 23:18  So he took him and led him to the commander and *said, "Paul the prisoner called me to him and asked me to lead this young man to you since he has something to tell you."  Act 23:19  The commander took him by the hand and stepping aside, began to inquire of him privately, "What is it that you have to report to me?"  Act 23:20  And he said, "The Jews have agreed to ask you to bring Paul down tomorrow to the Council, as though they were going to inquire somewhat more thoroughly about him.  Act 23:21  "So do not listen to them, for more than forty of them are lying in wait for him who have bound themselves under a curse not to eat or drink until they slay him; and now they are ready and waiting for the promise from you."  Act 23:22  So the commander let the young man go, instructing him, "Tell no one that you have notified me of these things."  Paul Sent to Felix the Governor Act 23:23  And he called to him two of the centurions and said, "Get two hundred soldiers ready by the third hour of the night to proceed to Caesarea, with seventy horsemen and two hundred spearmen."  Act 23:24  They were also to provide mounts to put Paul on and bring him safely to Felix the governor.  Act 23:25  And he wrote a letter having this form:  Act 23:26  "Claudius Lysias, to the most excellent governor Felix, greetings.  Act 23:27  "When this man was arrested by the Jews and was about to be slain by them, I came up to them with the troops and rescued him, having learned that he was a Roman.  Act 23:28  "And wanting to ascertain the charge for which they were accusing him, I brought him down to their Council;  Act 23:29  and I found him to be accused over questions about their Law, but under no accusation deserving death or imprisonment.  Act 23:30  "When I was informed that there would be a plot against the man, I sent him to you at once, also instructing his accusers to bring charges against him before you."  Act 23:31  So the soldiers, in accordance with their orders, took Paul and brought him by night to Antipatris.  Act 23:32  But the next day, leaving the horsemen to go on with him, they returned to the barracks.  Act 23:33  When these had come to Caesarea and delivered the letter to the governor, they also presented Paul to him.  Act 23:34  When he had read it, he asked from what province he was, and when he learned that he was from Cilicia,  Act 23:35  he said, "I will give you a hearing after your accusers arrive also," giving orders for him to be kept in Herod's Praetorium. Chapter 23 3. An Inspired Denunciation—Under the influence of the Holy Spirit, Paul uttered a prophetic denunciation similar to that which Christ had uttered in rebuking the hypocrisy of the Jews. The judgment pronounced by the apostle was terribly fulfilled when the iniquitous and hypocritical high priest was murdered by assassins in the Jewish war (Sketches from the Life of Paul, 222). 20-23. Lysias Feared for His Own Safety—Lysias gladly improved this opportunity to get Paul off his hands.... A short time previous, a Roman knight of far higher rank than Lysias himself, had been violently taken and dragged by the maddened Jews around the walls of Jerusalem and finally beheaded, because he received a bribe from the Samaritans. Upon the suspicion of similar crimes, other high officials had been imprisoned and disgraced. Should Paul be murdered, the chief captain might be charged with having been bribed to connive at his death. There was now sufficient reason to send him away secretly, and thus get rid of an embarrassing responsibility (Sketches from the Life of Paul, 227).

Paul Before Felix at Caesarea Act 24:1  After five days the high priest Ananias came down with some elders, with an attorney named Tertullus, and they brought charges to the governor against Paul.  Act 24:2  After Paul had been summoned, Tertullus began to accuse him, saying to the governor, "Since we have through you attained much peace, and since by your providence reforms are being carried out for this nation,  Act 24:3  we acknowledge this in every way and everywhere, most excellent Felix, with all thankfulness.  Act 24:4  "But, that I may not weary you any further, I beg you to grant us, by your kindness, a brief hearing.  Act 24:5  "For we have found this man a real pest and a fellow who stirs up dissension among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes.  Act 24:6  "And he even tried to desecrate the temple; and then we arrested him. [We wanted to judge him according to our own Law.  Act 24:7  "But Lysias the commander came along, and with much violence took him out of our hands,  Act 24:8  ordering his accusers to come before you.] By examining him yourself concerning all these matters you will be able to ascertain the things of which we accuse him."  Act 24:9  The Jews also joined in the attack, asserting that these things were so.  Act 24:10  When the governor had nodded for him to speak, Paul responded: "Knowing that for many years you have been a judge to this nation, I cheerfully make my defense,  Act 24:11  since you can take note of the fact that no more than twelve days ago I went up to Jerusalem to worship.  Act 24:12  "Neither in the temple, nor in the synagogues, nor in the city itself did they find me carrying on a discussion with anyone or causing a riot.  Act 24:13  "Nor can they prove to you the charges of which they now accuse me.  Act 24:14  "But this I admit to you, that according to the Way which they call a sect I do serve the God of our fathers, believing everything that is in accordance with the Law and that is written in the Prophets;  Act 24:15  having a hope in God, which these men cherish themselves, that there shall certainly be a resurrection of both the righteous and the wicked.  Act 24:16  "In view of this, I also do my best to maintain always a blameless conscience both before God and before men.  Act 24:17  "Now after several years I came to bring alms to my nation and to present offerings;  Act 24:18  in which they found me occupied in the temple, having been purified, without any crowd or uproar. But there were some Jews from Asia—  Act 24:19  who ought to have been present before you and to make accusation, if they should have anything against me.  Act 24:20  "Or else let these men themselves tell what misdeed they found when I stood before the Council,  Act 24:21  other than for this one statement which I shouted out while standing among them, 'For the resurrection of the dead I am on trial before you today.'"  Paul Kept in Custody Act 24:22  But Felix, having a more exact knowledge about the Way, put them off, saying, "When Lysias the commander comes down, I will decide your case."  Act 24:23  Then he gave orders to the centurion for him to be kept in custody and yet have some freedom, and not to prevent any of his friends from ministering to him.  Act 24:24  But some days later Felix arrived with Drusilla, his wife who was a Jewess, and sent for Paul and heard him speak about faith in Christ Jesus.  Act 24:25  But as he was discussing righteousness, self-control and the judgment to come, Felix became frightened and said, "Go away for the present, and when I find time I will summon you."  Act 24:26  At the same time too, he was hoping that money would be given him by Paul; therefore he also used to send for him quite often and converse with him.  Act 24:27  But after two years had passed, Felix was succeeded by Porcius Festus, and wishing to do the Jews a favor, Felix left Paul imprisoned. Chapter 24 2, 3. Felix Base and Contemptible—Tertullus here descended to barefaced falsehood. The character of Felix was base and contemptible.... An example of the unbridled licentiousness that stained his character is seen in his alliance with Drusilla, which was consummated about this time. Through the deceptive arts of Simon Magus, a Cyprian sorcerer, Felix had induced this princess to leave her husband and to become his wife. Drusilla was young and beautiful, and, moreover, a Jewess. She was devotedly attached to her husband, who had made a great sacrifice to obtain her hand. There was little indeed to induce her to forgo her strongest prejudices and to bring upon herself the abhorrence of her nation for the sake of forming an adulterous connection with a cruel and elderly profligate. Yet the satanic devices of the conjurer and the betrayer succeeded, and Felix accomplished his purpose (Sketches from the Life of Paul, 235, 236). 22. Felix Not Deceived Regarding Paul—Felix himself had so long resided at Caesarea—where the Christian religion had been known for many years—that he had a better knowledge of that religion than the Jews supposed, and he was not deceived by their representations (Sketches from the Life of Paul, 239). 27. Strife in Caesarea; Felix Removed—Toward the close of this time there arose a fearful strife among the population of Caesarea. There had been frequent disputes, which had become a settled feud, between the Jews and the Greeks, concerning their respective rights and privileges in the city. All the splendor of Caesarea, its temples, its palaces, and its amphitheater, were due to the ambition of the first Herod. Even the harbor, to which Caesarea owed all its prosperity and importance, had been constructed by him at an immense outlay of money and labor. The Jewish inhabitants were numerous and wealthy, and they claimed the city as theirs, because their king had done so much for it. The Greeks, with equal persistency, maintained their right to the precedence. Near the close of the two years, these dissensions led to a fierce combat in the market place, resulting in the defeat of the Greeks. Felix, who sided with the Gentile faction, came with his troops and ordered the Jews to disperse. The command was not instantly obeyed by the victorious party, and he ordered his soldiers to fall upon them. Glad of an opportunity to indulge their hatred of the Jews, they executed the order in the most merciless manner, and many were put to death. As if this were not enough, Felix, whose animosity toward the Jews had increased every year, now gave his soldiers liberty to rob the houses of the wealthy. These daring acts of injustice and cruelty could not pass unnoticed. The Jews made a formal complaint against Felix, and he was summoned to Rome to answer their charges. He well knew that his course of extortion and oppression had given them abundant ground for complaint, but he still hoped to conciliate them. Hence, though he had a sincere respect for Paul, he decided to gratify their malice by leaving him a prisoner. But all his efforts were in vain; though he escaped banishment or death, he was removed from office, and deprived of the greater part of his ill-gotten wealth. Drusilla, the partner of his guilt, afterward perished, with their only son, in the eruption of Vesuvius. His own days were ended in disgrace and obscurity (Sketches from the Life of Paul, 245, 246).

Paul Appeals to Caesar Act 25:1  Festus then, having arrived in the province, three days later went up to Jerusalem from Caesarea.  Act 25:2  And the chief priests and the leading men of the Jews brought charges against Paul, and they were urging him,  Act 25:3  requesting a concession against Paul, that he might have him brought to Jerusalem (at the same time, setting an ambush to kill him on the way).  Act 25:4  Festus then answered that Paul was being kept in custody at Caesarea and that he himself was about to leave shortly.  Act 25:5  "Therefore," he *said, "let the influential men among you go there with me, and if there is anything wrong about the man, let them prosecute him."  Act 25:6  After he had spent not more than eight or ten days among them, he went down to Caesarea, and on the next day he took his seat on the tribunal and ordered Paul to be brought.  Act 25:7  After Paul arrived, the Jews who had come down from Jerusalem stood around him, bringing many and serious charges against him which they could not prove,  Act 25:8  while Paul said in his own defense, "I have committed no offense either against the Law of the Jews or against the temple or against Caesar."  Act 25:9  But Festus, wishing to do the Jews a favor, answered Paul and said, "Are you willing to go up to Jerusalem and stand trial before me on these charges?"  Act 25:10  But Paul said, "I am standing before Caesar's tribunal, where I ought to be tried. I have done no wrong to the Jews, as you also very well know.  Act 25:11  "If, then, I am a wrongdoer and have committed anything worthy of death, I do not refuse to die; but if none of those things is true of which these men accuse me, no one can hand me over to them. I appeal to Caesar."  Act 25:12  Then when Festus had conferred with his council, he answered, "You have appealed to Caesar, to Caesar you shall go."  Paul Before Agrippa and Bernice Act 25:13  Now when several days had elapsed, King Agrippa and Bernice arrived at Caesarea and paid their respects to Festus.  Act 25:14  While they were spending many days there, Festus laid Paul's case before the king, saying, "There is a man who was left as a prisoner by Felix;  Act 25:15  and when I was at Jerusalem, the chief priests and the elders of the Jews brought charges against him, asking for a sentence of condemnation against him.  Act 25:16  "I answered them that it is not the custom of the Romans to hand over any man before the accused meets his accusers face to face and has an opportunity to make his defense against the charges.  Act 25:17  "So after they had assembled here, I did not delay, but on the next day took my seat on the tribunal and ordered the man to be brought before me.  Act 25:18  "When the accusers stood up, they began bringing charges against him not of such crimes as I was expecting,  Act 25:19  but they simply had some points of disagreement with him about their own religion and about a dead man, Jesus, whom Paul asserted to be alive.  Act 25:20  "Being at a loss how to investigate such matters, I asked whether he was willing to go to Jerusalem and there stand trial on these matters.  Act 25:21  "But when Paul appealed to be held in custody for the Emperor's decision, I ordered him to be kept in custody until I send him to Caesar."  Act 25:22  Then Agrippa said to Festus, "I also would like to hear the man myself." "Tomorrow," he *said, "you shall hear him."  Act 25:23  So, on the next day when Agrippa came together with Bernice amid great pomp, and entered the auditorium accompanied by the commanders and the prominent men of the city, at the command of Festus, Paul was brought in.  Act 25:24  Festus *said, "King Agrippa, and all you gentlemen here present with us, you see this man about whom all the people of the Jews appealed to me, both at Jerusalem and here, loudly declaring that he ought not to live any longer.  Act 25:25  "But I found that he had committed nothing worthy of death; and since he himself appealed to the Emperor, I decided to send him.  Act 25:26  "Yet I have nothing definite about him to write to my lord. Therefore I have brought him before you all and especially before you, King Agrippa, so that after the investigation has taken place, I may have something to write.  Act 25:27  "For it seems absurd to me in sending a prisoner, not to indicate also the charges against him."  A. Paul appeals to Caesar to avoid a plot against his life. 1. (1-3) When Felix is replaced, Paul’s Jewish accusers decide to re-try the case against Paul. Now when Festus had come to the province, after three days he went up from Caesarea to Jerusalem. Then the high priest and the chief men of the Jews informed him against Paul; and they petitioned him, asking a favor against him, that he would summon him to Jerusalem; while they lay in ambush along the road to kill him. a. Now when Festus had come to the province: Acts 24 ended with the transition from the governorship of Antonius Felix to that of Porcius Festus. Felix was undoubtedly a bad man, but history tells us Festus was a basically good man. He governed well, despite all the problems left him by Felix. i. The statement, “after three days he went up from Caesarea to Jerusalem” hints at the good and energetic leadership of Festus. Upon arriving at Caesarea, the capital of the Judean province, he immediately made the trip to Jerusalem, probably the most important city of the province. b. Then the high priest and the chief men of the Jews informed him against Paul: Though it had been two years, the case of Paul was still important to the religious leaders. They hoped to make Paul appear before them again in Jerusalem. i. We can see that Paul’s generous imprisonment in Caesarea was actually a providential provision of protective custody against the murderous intentions of the religious leaders. It was also a season of rest and replenishment after his years of hard missionary service, preparing him for the challenges in the years ahead. c. That he would summon him to Jerusalem; while they lay in ambush along the road to kill him: The religious leaders knew that Paul would be acquitted in any fair trial. Therefore, they didn’t really want Paul to be put on trial again; they wanted to ambush and murder him before the trial could take place. i. These were religious men, religious leaders. Their actions show the danger of religion that is not in true contact with God. If your religion makes you a liar and a murderer, there is something wrong with your religion. ii. “We see a growth of corruption. In Acts 23, where the plot to murder Paul was first launched, we find that it was the zealots who were responsible. Now, in Acts 25, we find that the leaders are initiating the very thing they were only tangentially involved in earlier.” (Boice) 2. (4-6a) Festus refuses to put Paul on trial again in Jerusalem. But Festus answered that Paul should be kept at Caesarea, and that he himself was going there shortly. “Therefore,” he said, “let those who have authority among you go down with me and accuse this man, to see if there is any fault in him.” And when he had remained among them more than ten days, he went down to Caesarea. a. Festus answered that Paul should be kept at Caesarea: We don’t know if Festus knew the intentions of the Jewish leaders or not. Either way, he refused to grant their request for a change of venue, and this was another way that God protected Paul. b. Let those who have authority among you go down with me and accuse this man, to see if there is any fault in him: Festus was willing to put Paul on trial again, to resolve the matter. Yet he insisted that it would happen in Caesarea, not in Jerusalem. 3. (6b-8) Festus re-opens the trial in Caesarea. And the next day, sitting on the judgment seat, he commanded Paul to be brought. When he had come, the Jews who had come down from Jerusalem stood about and laid many serious complaints against Paul, which they could not prove, while he answered for himself, “Neither against the law of the Jews, nor against the temple, nor against Caesar have I offended in anything at all.” a. Sitting on the judgment seat, he commanded Paul to be brought: Once again Paul was on trial before a Gentile ruler, accused by religious leaders. As before, Paul’s life was in danger should he be found guilty. b. Laid many serious complaints against Paul, which they could not prove: As before, the religious leaders made accusations without evidence against Paul. In response, Paul confidently rested on both the evidence and his apparent integrity. i. Many in the Bible were the target of false accusations (such as Joseph and Daniel). Yet in another sense, every follower of Jesus is the target of false accusations by the accuser of the brethren (Revelation 12:10). Thankfully, Jesus is our defense against condemnation and false accusation (Romans 8:33-34). 4. (9-12) Paul appeals his case to Caesar. But Festus, wanting to do the Jews a favor, answered Paul and said, “Are you willing to go up to Jerusalem and there be judged before me concerning these things?” So Paul said, “I stand at Caesar’s judgment seat, where I ought to be judged. To the Jews I have done no wrong, as you very well know. For if I am an offender, or have committed anything deserving of death, I do not object to dying; but if there is nothing in these things of which these men accuse me, no one can deliver me to them. I appeal to Caesar.” Then Festus, when he had conferred with the council, answered, “You have appealed to Caesar? To Caesar you shall go!” a. Festus, wanting to do the Jews a favor: Though he was a good man, Festus also understood that it was important for him to have and keep a good relationship with the Jewish people of his province. b. Are you willing to go up to Jerusalem and there be judged before me concerning these things? Festus found it difficult to decide the case. Paul’s standing as a Roman citizen apparently prevented Festus from commanding the trial to be moved to Jerusalem, so he asked Paul about this. i. It’s interesting to wonder if Festus knew of the plot to murder Paul or not. If he did know, then he knowingly asked Paul to walk into an ambush and be murdered. If he did not know, then he merely thought that this would please the religious leaders to have the trial in Jerusalem. c. So Paul said, “I stand at Caesar’s judgment seat, where I ought to be judged…I appeal to Caesar.” Paul saw through the plot against his life. Perhaps it was through supernatural knowledge, or perhaps through God-given common sense and deduction. Therefore, he demanded to stand trial before Caesar. i. Rightly and wisely, Paul wanted to avoid martyrdom if he could. He wasn’t afraid to face the lions, but he didn’t want to put his head in a lion’s mouth if he could avoid it. ii. Paul’s appeal made sense. He was convinced that the evidence was on his side and that he could win in a fair trial. He also had reason to wonder if his current judge (Festus) was sympathetic to his accusers, the religious leaders among the Jews. d. I appeal to Caesar: It was the right of every Roman citizen to have his case heard by Caesar himself, after initial trials and appeals failed to reach a satisfactory decision. This was in effect an appeal to the supreme court of the Roman Empire. i. “God, who has appointed courts of law, also gives his people liberty to use them lawfully.” (Calvin, cited in Hughes) ii. Paul appealed specifically to Caesar Nero, who was later an notorious enemy of Christians. But the first five years of his reign, under the influence of good men around him, Nero was regarded as a wise and just ruler. Paul had no reason at this time to believe that Nero would be anti-Christian. B. Paul’s hearing before King Agrippa. 1. (13-14a) Herod Agrippa and Bernice visit Caesarea. And after some days King Agrippa and Bernice came to Caesarea to greet Festus. When they had been there many days, Festus laid Paul’s case before the king, a. King Agrippa and Bernice came to Caesarea: Herod Agrippa II ruled a client kingdom of the Roman Empire to the northeast of Festus’ province. Agrippa was known as an expert in Jewish customs and religious matters. Though he did not have jurisdiction over Paul in this case, his hearing of the matter would be helpful for Festus. i. Of this King Agrippa, his great-grandfather had tried to kill Jesus as a baby; his grandfather had John the Baptist beheaded; his father had martyred the first apostle, James. Now Paul stood before the next in line of the Herods, Herod Agrippa. ii. Bernice was Agrippa’s sister. Secular history records rumors that their relationship was incestuous. iii. Herod Agrippa II didn’t rule over much territory, but he was of great influence because the emperor gave him the right to oversee the affairs of the temple in Jerusalem and the appointment of the high priest. b. Festus laid Paul’s case before the king: Festus, new to his post and perhaps unfamiliar with Jewish traditions and customs, seemed to be somewhat confused by Paul’s case. Therefore, even though there was not enough evidence to convict Paul, his investigation continued. i. The case was probably confusing to Festus because of the lack of concrete evidence. But, of course there wasn’t enough evidence to convict Paul of the accusations against him, because he had done no wrong! This was reason enough for acquittal. ii. This appearance before King Agrippa was really a hearing, and not a trial; Agrippa did not have jurisdiction in the matter. Yet he could have an important influence upon Festus. 2. (14b-22) Festus explains the case involving Paul to the visiting King Agrippa. Saying: “There is a certain man left a prisoner by Felix, about whom the chief priests and the elders of the Jews informed me, when I was in Jerusalem, asking for a judgment against him. To them I answered, ‘It is not the custom of the Romans to deliver any man to destruction before the accused meets the accusers face to face, and has opportunity to answer for himself concerning the charge against him.’ Therefore when they had come together, without any delay, the next day I sat on the judgment seat and commanded the man to be brought in. When the accusers stood up, they brought no accusation against him of such things as I supposed, but had some questions against him about their own religion and about a certain Jesus, who had died, whom Paul affirmed to be alive. And because I was uncertain of such questions, I asked whether he was willing to go to Jerusalem and there be judged concerning these matters. But when Paul appealed to be reserved for the decision of Augustus, I commanded him to be kept till I could send him to Caesar.” Then Agrippa said to Festus, “I also would like to hear the man myself.” “Tomorrow,” he said, “you shall hear him.” a. Asking for a judgment against him: The religious leaders hoped that Festus would decide against Paul without ever hearing Paul’s defense. b. It is not the custom of the Romans: Festus appealed to the strong tradition and system of law. He would not condemn Paul without a fair trial. c. They brought no accusation against him of such things as I supposed: Festus was surprised, thinking that their accusations against Paul were unimportant. Their accusations focused on matters of their religion and a certain Jesus, who had died, whom Paul affirmed to be alive. i. It is amusing to think of the religious leaders protesting to Festus that Paul won’t stop talking about the risen Jesus, and hoping that the governor would make Paul stop. ii. The words “a certain Jesus” show that Festus didn’t know much about Jesus. It is good to remember that the great and important people of Paul’s day didn’t know much about Jesus, and they had to be told. “Brethren, this is why we must keep on preaching Jesus Christ, because he is still so little known. The masses of this city are as ignorant of Jesus as Festus was.” (Spurgeon) d. A certain Jesus, who had died, whom Paul affirmed to be alive: The limited knowledge Festus did have regarding Paul’s preaching shows that in his preaching, Paul emphasized the death and resurrection of Jesus. i. By implication, it also shows that Paul emphasized the cross. It’s hard to believe that Festus knew that Paul preached that Jesus died, without also hearing about how Jesus died. e. I also would like to hear the man myself: Agrippa’s curiosity meant that Paul would have another opportunity to speak God’s truth to a Gentile ruler. This would be the third such opportunity for Paul in Acts 24-26 (Felix, Festus, and now Agrippa). 3. (23) Paul the prisoner is brought before Agrippa, Bernice, and Festus. So the next day, when Agrippa and Bernice had come with great pomp, and had entered the auditorium with the commanders and the prominent men of the city, at Festus’ command Paul was brought in. a. When Agrippa and Bernice had come with great pomp: This was more than a hearing of evidence; it was an event. It was held in an auditorium, and all the commanders and the prominent men of the city were there. This was another tremendous opportunity for Paul. b. At Festus’ command Paul was brought in: Surrounded by the important and powerful people of Caesarea and beyond, Paul came into the auditorium. All the pomp and pageantry was meant to communicate who was important, and who wasn’t important. i. Most everyone present – excepting, possibly, the Apostle Paul – was wrong in their estimation of who was important and who was not. Paul had an authority and a dignity greater than any of the important people at this hearing. ii. “All these very important people would have been greatly surprised, and not a little scandalized, could they have foreseen the relative estimates that later generations would form of them and of the prisoner who now stood before them to state his case.” (Bruce) 4. (24-27) Festus makes an opening statement at the hearing of Paul before Agrippa. And Festus said: “King Agrippa and all the men who are here present with us, you see this man about whom the whole assembly of the Jews petitioned me, both at Jerusalem and here, crying out that he was not fit to live any longer. But when I found that he had committed nothing deserving of death, and that he himself had appealed to Augustus, I decided to send him. I have nothing certain to write to my lord concerning him. Therefore I have brought him out before you, and especially before you, King Agrippa, so that after the examination has taken place I may have something to write. For it seems to me unreasonable to send a prisoner and not to specify the charges against him.” a. When I found that he had committed nothing deserving of death: It was important for Luke to record these words of Festus. They clearly state that Festus understood that Paul was innocent. b. So that after the examination has taken place I may have something to write: Festus wanted to use this trial to prepare an official brief for Paul’s upcoming trial before Caesar. i. Festus simply could not send Paul to Caesar with a letter that said, “I really don’t know what this man is accused of and he is probably innocent of any wrongdoing, but I thought I should send him to you anyway.” That was no way to be popular with Caesar. c. It seems to me unreasonable to send a prisoner and not to specify the charges against him: Paul was so innocent that Festus could not actually describe or specify the charges against him. Tweet Pin 4 Share 4Shares Select a Bible Book Acts Select a Chapter 25 « Previous Next » Bibliography

Paul's Defense Before Agrippa Act 26:1  Agrippa said to Paul, "You are permitted to speak for yourself." Then Paul stretched out his hand and proceeded to make his defense:  Act 26:2  "In regard to all the things of which I am accused by the Jews, I consider myself fortunate, King Agrippa, that I am about to make my defense before you today;  Act 26:3  especially because you are an expert in all customs and questions among the Jews; therefore I beg you to listen to me patiently.  Act 26:4  "So then, all Jews know my manner of life from my youth up, which from the beginning was spent among my own nation and at Jerusalem;  Act 26:5  since they have known about me for a long time, if they are willing to testify, that I lived as a Pharisee according to the strictest sect of our religion.  Act 26:6  "And now I am standing trial for the hope of the promise made by God to our fathers;  Act 26:7  the promise to which our twelve tribes hope to attain, as they earnestly serve God night and day. And for this hope, O King, I am being accused by Jews.  Act 26:8  "Why is it considered incredible among you people if God does raise the dead?  Act 26:9  "So then, I thought to myself that I had to do many things hostile to the name of Jesus of Nazareth.  Act 26:10  "And this is just what I did in Jerusalem; not only did I lock up many of the saints in prisons, having received authority from the chief priests, but also when they were being put to death I cast my vote against them.  Act 26:11  "And as I punished them often in all the synagogues, I tried to force them to blaspheme; and being furiously enraged at them, I kept pursuing them even to foreign cities.  Paul Tells of His Conversion Act 26:12  "While so engaged as I was journeying to Damascus with the authority and commission of the chief priests,  Act 26:13  at midday, O King, I saw on the way a light from heaven, brighter than the sun, shining all around me and those who were journeying with me.  Act 26:14  "And when we had all fallen to the ground, I heard a voice saying to me in the Hebrew dialect, 'Saul, Saul, why are you persecuting Me? It is hard for you to kick against the goads.'  Act 26:15  "And I said, 'Who are You, Lord?' And the Lord said, 'I am Jesus whom you are persecuting.  Act 26:16  'But get up and stand on your feet; for this purpose I have appeared to you, to appoint you a minister and a witness not only to the things which you have seen, but also to the things in which I will appear to you;  Act 26:17  rescuing you from the Jewish people and from the Gentiles, to whom I am sending you,  Act 26:18  to open their eyes so that they may turn from darkness to light and from the dominion of Satan to God, that they may receive forgiveness of sins and an inheritance among those who have been sanctified by faith in Me.'  Act 26:19  "So, King Agrippa, I did not prove disobedient to the heavenly vision,  Act 26:20  but kept declaring both to those of Damascus first, and also at Jerusalem and then throughout all the region of Judea, and even to the Gentiles, that they should repent and turn to God, performing deeds appropriate to repentance.  Act 26:21  "For this reason some Jews seized me in the temple and tried to put me to death.  Act 26:22  "So, having obtained help from God, I stand to this day testifying both to small and great, stating nothing but what the Prophets and Moses said was going to take place;  Act 26:23  that the Christ was to suffer, and that by reason of His resurrection from the dead He would be the first to proclaim light both to the Jewish people and to the Gentiles."  Act 26:24  While Paul was saying this in his defense, Festus *said in a loud voice, "Paul, you are out of your mind! Your great learning is driving you mad."  Act 26:25  But Paul *said, "I am not out of my mind, most excellent Festus, but I utter words of sober truth.  Act 26:26  "For the king knows about these matters, and I speak to him also with confidence, since I am persuaded that none of these things escape his notice; for this has not been done in a corner.  Act 26:27  "King Agrippa, do you believe the Prophets? I know that you do."  Act 26:28  Agrippa replied to Paul, "In a short time you will persuade me to become a Christian."  Act 26:29  And Paul said, "I would wish to God, that whether in a short or long time, not only you, but also all who hear me this day, might become such as I am, except for these chains."  Act 26:30  The king stood up and the governor and Bernice, and those who were sitting with them,  Act 26:31  and when they had gone aside, they began talking to one another, saying, "This man is not doing anything worthy of death or imprisonment."  Act 26:32  And Agrippa said to Festus, "This man might have been set free if he had not appealed to Caesar." Chapter 26 9. See EGW on ch. 9:1-4. 9-16. See EGW on ch. 22:5-16. 11. See EGW on ch. 9:1, 2. 26-28. What Were Agrippa's Thoughts?—Did the mind of Agrippa at these words revert to the past history of his family, and their fruitless efforts against Him whom Paul was preaching? Did he think of his great-grandfather Herod, and the massacre of the innocent children of Bethlehem? of his great-uncle Antipas, and the murder of John the Baptist? of his own father, Agrippa I, and the martyrdom of the apostle James? Did he see in the disasters which speedily befell these kings an evidence of the displeasure of God in consequence of their crimes against His servants? Did the pomp and display of that day remind Agrippa of the time when his own father, a monarch more powerful than he, stood in that same city, attired in glittering robes, while the people shouted that he was a god? Had he forgotten how, even before the admiring shouts had died away, vengeance, swift and terrible, had befallen the vainglorious king? Something of all this flitted across Agrippa's memory; but his vanity was flattered by the brilliant scene before him, and pride and self-importance banished all nobler thoughts (Sketches from the Life of Paul, 255, 256).

Paul Sails for Rome Act 27:1  When it was decided that we would sail for Italy, they proceeded to deliver Paul and some other prisoners to a centurion of the Augustan cohort named Julius.  Act 27:2  And embarking in an Adramyttian ship, which was about to sail to the regions along the coast of Asia, we put out to sea accompanied by Aristarchus, a Macedonian of Thessalonica.  Act 27:3  The next day we put in at Sidon; and Julius treated Paul with consideration and allowed him to go to his friends and receive care.  Act 27:4  From there we put out to sea and sailed under the shelter of Cyprus because the winds were contrary.  Act 27:5  When we had sailed through the sea along the coast of Cilicia and Pamphylia, we landed at Myra in Lycia.  Act 27:6  There the centurion found an Alexandrian ship sailing for Italy, and he put us aboard it.  Act 27:7  When we had sailed slowly for a good many days, and with difficulty had arrived off Cnidus, since the wind did not permit us to go farther, we sailed under the shelter of Crete, off Salmone;  Act 27:8  and with difficulty sailing past it we came to a place called Fair Havens, near which was the city of Lasea.  Act 27:9  When considerable time had passed and the voyage was now dangerous, since even the fast was already over, Paul began to admonish them,  Act 27:10  and said to them, "Men, I perceive that the voyage will certainly be with damage and great loss, not only of the cargo and the ship, but also of our lives."  Act 27:11  But the centurion was more persuaded by the pilot and the captain of the ship than by what was being said by Paul.  Act 27:12  Because the harbor was not suitable for wintering, the majority reached a decision to put out to sea from there, if somehow they could reach Phoenix, a harbor of Crete, facing southwest and northwest, and spend the winter there.  The Storm at Sea Act 27:13  When a moderate south wind came up, supposing that they had attained their purpose, they weighed anchor and began sailing along Crete, close inshore.  Act 27:14  But before very long there rushed down from the land a violent wind, called Euraquilo;  Act 27:15  and when the ship was caught in it and could not face the wind, we gave way to it and let ourselves be driven along.  Act 27:16  Running under the shelter of a small island called Clauda, we were scarcely able to get the ship's boat under control.  Act 27:17  After they had hoisted it up, they used supporting cables in undergirding the ship; and fearing that they might run aground on the shallows of Syrtis, they let down the sea anchor and in this way let themselves be driven along.  Act 27:18  The next day as we were being violently storm-tossed, they began to jettison the cargo;  Act 27:19  and on the third day they threw the ship's tackle overboard with their own hands.  Act 27:20  Since neither sun nor stars appeared for many days, and no small storm was assailing us, from then on all hope of our being saved was gradually abandoned.  Act 27:21  When they had gone a long time without food, then Paul stood up in their midst and said, "Men, you ought to have followed my advice and not to have set sail from Crete and incurred this damage and loss.  Act 27:22  "Yet now I urge you to keep up your courage, for there will be no loss of life among you, but only of the ship.  Act 27:23  "For this very night an angel of the God to whom I belong and whom I serve stood before me,  Act 27:24  saying, 'Do not be afraid, Paul; you must stand before Caesar; and behold, God has granted you all those who are sailing with you.'  Act 27:25  "Therefore, keep up your courage, men, for I believe God that it will turn out exactly as I have been told.  Act 27:26  "But we must run aground on a certain island."  Act 27:27  But when the fourteenth night came, as we were being driven about in the Adriatic Sea, about midnight the sailors began to surmise that they were approaching some land.  Act 27:28  They took soundings and found it to be twenty fathoms; and a little farther on they took another sounding and found it to be fifteen fathoms.  Act 27:29  Fearing that we might run aground somewhere on the rocks, they cast four anchors from the stern and wished for daybreak.  Act 27:30  But as the sailors were trying to escape from the ship and had let down the ship's boat into the sea, on the pretense of intending to lay out anchors from the bow,  Act 27:31  Paul said to the centurion and to the soldiers, "Unless these men remain in the ship, you yourselves cannot be saved."  Act 27:32  Then the soldiers cut away the ropes of the ship's boat and let it fall away.  Act 27:33  Until the day was about to dawn, Paul was encouraging them all to take some food, saying, "Today is the fourteenth day that you have been constantly watching and going without eating, having taken nothing.  Act 27:34  "Therefore I encourage you to take some food, for this is for your preservation, for not a hair from the head of any of you will perish."  Act 27:35  Having said this, he took bread and gave thanks to God in the presence of all, and he broke it and began to eat.  Act 27:36  All of them were encouraged and they themselves also took food.  Act 27:37  All of us in the ship were two hundred and seventy-six persons.  Act 27:38  When they had eaten enough, they began to lighten the ship by throwing out the wheat into the sea.  The Shipwreck Act 27:39  When day came, they could not recognize the land; but they did observe a bay with a beach, and they resolved to drive the ship onto it if they could.  Act 27:40  And casting off the anchors, they left them in the sea while at the same time they were loosening the ropes of the rudders; and hoisting the foresail to the wind, they were heading for the beach.  Act 27:41  But striking a reef where two seas met, they ran the vessel aground; and the prow stuck fast and remained immovable, but the stern began to be broken up by the force of the waves.  Act 27:42  The soldiers' plan was to kill the prisoners, so that none of them would swim away and escape;  Act 27:43  but the centurion, wanting to bring Paul safely through, kept them from their intention, and commanded that those who could swim should jump overboard first and get to land,  Act 27:44  and the rest should follow, some on planks, and others on various things from the ship. And so it happened that they all were brought safely to land.  1. (1-2) Paul and his companions leave Caesarea. And when it was decided that we should sail to Italy, they delivered Paul and some other prisoners to one named Julius, a centurion of the Augustan Regiment. So, entering a ship of Adramyttium, we put to sea, meaning to sail along the coasts of Asia. Aristarchus, a Macedonian of Thessalonica, was with us. a. Julius, a centurion of the Augustan Regiment: We don’t know much about this specific Augustan Regiment (several held that title), but it was common for Roman soldiers to accompany the transport of criminals, those awaiting trial, and merchant ships filled with grain going from Egypt to Rome. b. Aristarchus, a Macedonian of Thessalonica, was with us: Aristarchus and Luke (notice the us of verse 2 and beyond) accompanied Paul on this voyage. The favor Paul enjoyed from Julius (as in Acts 27:3) meant he was allowed to take these companions with him. 2. (3-8) From Caesarea to Fair Havens. And the next day we landed at Sidon. And Julius treated Paul kindly and gave him liberty to go to his friends and receive care. When we had put to sea from there, we sailed under the shelter of Cyprus, because the winds were contrary. And when we had sailed over the sea which is off Cilicia and Pamphylia, we came to Myra, a city of Lycia. There the centurion found an Alexandrian ship sailing to Italy, and he put us on board. When we had sailed slowly many days, and arrived with difficulty off Cnidus, the wind not permitting us to proceed, we sailed under the shelter of Crete off Salmone. Passing it with difficulty, we came to a place called Fair Havens, near the city of Lasea. a. Julius treated Paul kindly and gave him liberty to go to his friends and receive care: The ship first sailed to Sidon, where Paul met with Christians and could receive care from them. The Roman commander gave Paul a lot of liberty because he wasn’t a condemned man (yet), but waiting for trial before Caesar. Paul’s godly character and display of Christian love were also helpful in gaining favor. i. Paul was different from the other prisoners on board. The other prisoners were probably all condemned criminals being sent to Rome to die in the arena. b. An Alexandrian ship sailing to Italy: This was a grain freighter, taking grain grown in Egypt to Italy. According to Hughes, the typical grain freighter of that period was 140 feet long and 36 feet wide. It had one mast with a big square sail, and instead of what we think of as a rudder, it steered with two paddles on the back part of the ship. They were sturdy, but because of its design, it couldn’t sail into the wind. c. Along the coast of Cilicia and Pamphylia, we came to Myra… off Cnidus… off Salmone… Fair Havens: The ship began to make its way west, eventually coming to the port called Fair Havens on the south side of the island of Crete. 3. (9-10) Paul’s advice to the captain and crew of the ship. Now when much time had been spent, and sailing was now dangerous because the Fast was already over, Paul advised them, saying, “Men, I perceive that this voyage will end with disaster and much loss, not only of the cargo and ship, but also our lives.” a. Sailing was now dangerous because the Fast was already over: The Fast date in question here was probably October 5, which was the date of the Day of Atonement in A.D. 59. The idea is that as winter approached, the weather became more dangerous for sailing. i. “The dangerous season for sailing began about September 14 and lasted until November 11; after the latter date all navigation on the open sea came to an end until winter was over.” (Bruce) b. Paul advised them, saying, “Men, I perceive that this voyage will end with disaster and much loss, not only of the cargo and ship, but also our lives”: Paul did not necessarily speak here as a prophet of God, but perhaps as an experienced traveler on the Mediterranean, having already traveled some 3,500 miles by sea. Knowing the seasons and conditions – and perhaps with supernatural wisdom – Paul advised that they not go on. i. 2 Corinthians 11:25 tells us that by this time, Paul had already shipwrecked three times. He, like most everyone, knew that sailing in this season was dangerous. 4. (11-12) The decision is made to sail on. Nevertheless the centurion was more persuaded by the helmsman and the owner of the ship than by the things spoken by Paul. And because the harbor was not suitable to winter in, the majority advised to set sail from there also, if by any means they could reach Phoenix, a harbor of Crete opening toward the southwest and northwest, and winter there. a. Nevertheless the centurion was more persuaded by the helmsman and the owner of the ship than by the things spoken by Paul: It isn’t a surprise that the centurion had more respect for the opinion of the chief sailor and the owner of the ship than for Paul’s opinion. They both had much to lose if the ship didn’t make it to Rome. b. Because the harbor was not suitable to winter in: The name Fair Havens (Acts 27:8) was not entirely accurate – at least not accurate in the winter. The position of the bay made it vulnerable to winter winds and storms. It was not an ideal place to wait out the coming season. i. It was also not a fun place to spend all winter, and the crew of the ship didn’t look forward to months in a small town. One commentator suggests that the local Chamber of Commerce named the place “Fair Havens.” c. The majority advised to set sail from there also: Taking a vote of the crew, they decided to sail on to the harbor of Phoenix. The port at Phoenix was on the same island of Crete and only about 40 miles away. It didn’t seem crazy to them to make it to Phoenix and be spared a miserable winter at Fair Havens. i. Yet they failed to properly regard the wise word from the Apostle Paul, which turned out to be prophetic: This voyage will end with disaster and much loss. They should have listened to Paul, and later told them so (Acts 27:21). B. The stormy journey from Fair Havens to Malta. 1. (13-16) A good start is made from Crete, but the ship quickly encounters great difficulty in a storm. When the south wind blew softly, supposing that they had obtained their desire, putting out to sea, they sailed close by Crete. But not long after, a tempestuous head wind arose, called Euroclydon. So when the ship was caught, and could not head into the wind, we let her drive. And running under the shelter of an island called Clauda, we secured the skiff with difficulty. a. When the south wind blew softly: The winds looked favorable, so they set out from Fair Havens. Just beyond Crete, the wind turned dangerous. b. A tempestuous head wind arose, called Euroclydon: This wind was feared among ancient sailors for its destructive power. Helpless to navigate with this wind in their face, all they could do is let her drive. c. We secured the skiff with difficulty: The skiff was normally towed behind the boat, but taken aboard at bad weather – so they brought it in. i. We secured the skiff with difficulty may be quite literal from Luke’s perspective. The doctor was probably pressed into service pulling ropes. 2. (17-19) Measures taken to save the ship. When they had taken it on board, they used cables to undergird the ship; and fearing lest they should run aground on the Syrtis Sands, they struck sail and so were driven. And because we were exceedingly tempest-tossed, the next day they lightened the ship. On the third day we threw the ship’s tackle overboard with our own hands. a. They used cables to undergird the ship: This was a normal emergency measure, helping to prevent the ship from breaking apart in a storm. b. They struck sail and so were driven: The fear of crashing on the Sytris Sands (an infamous wrecking area of ships off the coast of North Africa) made them go with the wind and give up hope of navigating the ship in the storm. c. They lightened the ship… threw the ship’s tackle overboard: These were the final two things done to help save the ship – first throwing over the cargo and then the ship’s equipment. Even with this, the ship continued to drive in the wind for many days. 3. (20) The hopelessness of crew and passengers. Now when neither sun nor stars appeared for many days, and no small tempest beat on us, all hope that we would be saved was finally given up. a. When neither sun nor stars appeared for many days: On the open sea they could only navigate with either the sun or the stars. Many days in this storm drove the crew to desperation. The great tempest drove them blind westward across the Mediterranean. b. All hope that we would be saved was finally given up: Acts 27:37 tells us there were 276 people on board, both passengers and crew. It seems that they had all finally given up, and had no hope of survival. 4. (21-22) Paul tells the crew to take heart. But after long abstinence from food, then Paul stood in the midst of them and said, “Men, you should have listened to me, and not have sailed from Crete and incurred this disaster and loss. And now I urge you to take heart, for there will be no loss of life among you, but only of the ship.” a. After long abstinence from food: We shouldn’t think that the sailors fasted and sought God. Instead, their abstinence from food probably was due to the poor condition of the food and seasickness. b. Men, you should have listened to me: Paul could not resist (rightly so) an “I told you so” moment. Had they listened to his wisdom at Acts 27:10, they would not be in this seemingly hopeless situation. c. I urge you to take heart: As a messenger of God, Paul hoped to bring hope to these passengers and crew who had given up all hope. His point wasn’t simply to tell them he was right, but to bring them good news. d. There will be no loss of life among you, but only of the ship: This was a mixed message. The promise that no life would be lost was hard to believe if the ship were to be lost. It was also bad news to hear that the voyage would be a complete financial loss, with the cargo already overboard (Acts 27:18) and the ship to be lost. 5. (23-26) Paul tells the crew of the angelic visit. “For there stood by me this night an angel of the God to whom I belong and whom I serve, saying, ‘Do not be afraid, Paul; you must be brought before Caesar; and indeed God has granted you all those who sail with you.’ Therefore take heart, men, for I believe God that it will be just as it was told me. However, we must run aground on a certain island.” a. There stood by me this night an angel: God sent an angelic messenger to Paul to bring good, encouraging news when all else seemed hopeless. This wasn’t a direct appearance of Jesus (as in Jerusalem, Acts 23:11), but of an angel. God’s word came to Paul different ways at different times. b. An angel of the God to whom I belong and whom I serve: The angelic presence was an encouragement; this was also. Paul remembered that he belonged to God and that he served God. God never forgets those who belong to Him and serve Him. i. That doesn’t mean everything goes easy for those who belong to God and serve Him. Paul’s present calamity proved that. It does mean that God’s watchful eye and active care is present even in that kind of calamity. c. Do not be afraid: There was a reason Paul needed to hear this. He was also afraid in the storm (at least some of the time). In his strong moments, Paul knew he would make it to Rome because God promised it. Yet in the storm (here, a literal storm) it was easy to doubt and Paul needed the assurance. d. Indeed God has granted you all those who sail with you: This implies that Paul sought God for the safety of everyone on the ship. He already had a promise for his own safety, but that wasn’t enough for Paul. He labored in prayer for the safety and blessing of those with him, believers and not-yet-believers. Paul cared for them and loved them, and he labored for them in prayer until God granted the apostle their safety. e. Therefore take heart, men: Paul encouraged them to take heart just a moment before (Acts 27:22). He repeats the encouragement again, this time in light of the revelation from God. “You have reason to take heart – God has given me assurance of your safety, and I believe God.” i. Paul couldn’t keep his hope to himself. He had to pass it on to both the believers on board the ship and to those who had not yet believed. f. I believe God that it will be just as it was told me: Paul’s confident word to the troubled sailors on a storm-tossed ship express the essence of what it means to put our faith in God and His Word. God said it to Paul (through an angel) and Paul said, “I believe God.” i. Take note of what Paul said: “I believe God.” He didn’t say, “I believe in God.” Every demon in hell agrees with the existence of God. Paul declared his total confidence in God’s knowledge of his situation and His promise in his situation. ii. Paul believed God when there was nothing else to believe. He couldn’t believe the sailors, the ship, the sails, the wind, the centurion, human ingenuity or anything else – only God. This was not a fair-weather faith; he believed God in the midst of the storm, when circumstances were at their worst. Paul would say along with Job: Though He slay me, yet will I trust Him (Job 13:15). The storm and the danger were real, but God was more real to Paul than the dreadful circumstances. iii. Paul was not ashamed to say that he believed God. “I would to God that all Christians were prepared to throw down the gauntlet and to come out straight; for if God be not true let us not pretend to trust him, and if the gospel be a lie let us be honest enough to confess it.” (Spurgeon) iv. Paul’s unshakable confidence in God made him a leader among men, even though he was a prisoner of Rome. g. However, we must run aground on a certain island: This was mixed news, and in these circumstances to run aground might be fairly called to shipwreck. Paul essentially said, “We’re all going to shipwreck on an unknown island, but everyone will be alright.” i. A certain island means that God did not tell Paul everything about what was going to happen. Paul had to trust that God knew which island they would run aground on, even if Paul didn’t know. 6. (27-29) Drawing near land. Now when the fourteenth night had come, as we were driven up and down in the Adriatic Sea, about midnight the sailors sensed that they were drawing near some land. And they took soundings and found it to be twenty fathoms; and when they had gone a little farther, they took soundings again and found it to be fifteen fathoms. Then, fearing lest we should run aground on the rocks, they dropped four anchors from the stern, and prayed for day to come. a. When the fourteenth night had come: They spent two entire weeks in the misery and terror of the storm. b. The sailors sensed that they were drawing near some land: Sensing land was near (probably by hearing the breakers in the distance) the sailors took proper precautions against being crashed against some unknown rocks (they dropped four anchors from the stern, and prayed for day to come). c. And prayed for day to come: The threat of shipwreck and death made them men of prayer. 7. (30-32) Some sailors seek to escape from the ship. And as the sailors were seeking to escape from the ship, when they had let down the skiff into the sea, under pretense of putting out anchors from the prow, Paul said to the centurion and the soldiers, “Unless these men stay in the ship, you cannot be saved.” Then the soldiers cut away the ropes of the skiff and let it fall off. a. As the sailors were seeking to escape from the ship: These sailors didn’t care for the passengers. Seeing a chance to save their own lives in the darkness, they hoped to abandon the ship leaving the passengers. b. Paul said to the centurion and the soldiers, “Unless these men stay in the ship, you cannot be saved.” Paul knew two reasons why they had to stay together. First, the ship’s passengers desperately needed the crew’s expertise, and it would be fatal if the crew abandoned the passengers. Second, Paul probably sensed that God’s promise to give him the lives of the whole ship’s company assumed that they would stay together. c. The soldiers cut away the ropes of the skiff and let it fall off: At this point, it seems the soldiers had great trust in Paul. 8. (33-38) Paul encourages the passengers and crew at dawn. And as day was about to dawn, Paul implored them all to take food, saying, “Today is the fourteenth day you have waited and continued without food, and eaten nothing. Therefore I urge you to take nourishment, for this is for your survival, since not a hair will fall from the head of any of you.” And when he had said these things, he took bread and gave thanks to God in the presence of them all; and when he had broken it he began to eat. Then they were all encouraged, and also took food themselves. And in all we were two hundred and seventy-six persons on the ship. So when they had eaten enough, they lightened the ship and threw out the wheat into the sea. a. Since not a hair will fall from the head of any of you: Paul had a word of faith and confidence from the Lord for the frightened crew and passengers. But this word only benefited those who believed it. i. God has scores of promises of His comfort and care for us in desperate times, but they only benefit us if we believe them. b. And when he had said these things, he took bread and gave thanks to God in the presence of them all; and when he had broken it he began to eat. Then they were all encouraged: There are hints that Paul regarded this meal as communion at the Lord’s Table for the Christians present. c. They lightened the ship: Throwing out the wheat into the sea reflected their great desperation. This was the last of the essential cargo of the ship, after they had already lightened the ship (Acts 27:18). This was a struggle for survival. 9. (39-41) The ship runs aground and breaks apart. When it was day, they did not recognize the land; but they observed a bay with a beach, onto which they planned to run the ship if possible. And they let go the anchors and left them in the sea, meanwhile loosing the rudder ropes; and they hoisted the mainsail to the wind and made for shore. But striking a place where two seas met, they ran the ship aground; and the prow stuck fast and remained immovable, but the stern was being broken up by the violence of the waves. a. They did not recognize the land: They did not know it at first, but they came to an island called Malta. The place where the ship came aground is now called St. Paul’s Bay. i. “Only the rarest conjunction of favorable circumstances could have brought about such a fortunate ending to their apparently hopeless situation…all these circumstances are united in St. Paul’s Bay.” (Ramsay, cited by Bruce) ii. “If they missed Malta, there would have been nothing for it but to hold on for 200 miles until they struck the Tunisian coast, and no one could have expected the ship to survive that long.” (Bruce) b. The prow stuck fast and remained immovable, but the stern was being broken up by the violence of the waves: As the ship was stuck fast on shore, the still-stormy sea pounded the weakened vessel and started breaking it apart. All on board had to jump ship or be broken up with it. 10. (42-44) Leaving the ship and coming safely to shore. And the soldiers’ plan was to kill the prisoners, lest any of them should swim away and escape. But the centurion, wanting to save Paul, kept them from their purpose, and commanded that those who could swim should jump overboard first and get to land, and the rest, some on boards and some on parts of the ship. And so it was that they all escaped safely to land. a. And the soldiers’ plan was to kill the prisoners, lest any of them should swim away and escape: To the soldiers, it made sense to kill the prisoners, because according to Roman military law a guard who allowed his prisoner to escape was subject to the same penalty the escaped prisoner would have suffered – in the case of most of these prisoners, death. b. But the centurion, wanting to save Paul, kept them from their purpose: God gave Paul favor in the eyes of this Roman centurion, and that favor kept Paul and all the prisoners alive – in fulfillment of the word spoken to Paul, God has granted you all those who sail with you (Acts 27:24). God’s word never fails. Tweet Pin 2 Share 2Shares Select a Bible Book Acts Select a Chapter 27 « Previous Next » Bibliography

Paul in Ephesus Act 19:1  It happened that while Apollos was at Corinth, Paul passed through the upper country and came to Ephesus, and found some disciples.  Act 19:2  He said to them, "Did you receive the Holy Spirit when you believed?" And they said to him, "No, we have not even heard whether there is a Holy Spirit."  Act 19:3  And he said, "Into what then were you baptized?" And they said, "Into John's baptism."  Act 19:4  Paul said, "John baptized with the baptism of repentance, telling the people to believe in Him who was coming after him, that is, in Jesus."  Act 19:5  When they heard this, they were baptized in the name of the Lord Jesus.  Act 19:6  And when Paul had laid his hands upon them, the Holy Spirit came on them, and they began speaking with tongues and prophesying.  Act 19:7  There were in all about twelve men.  Act 19:8  And he entered the synagogue and continued speaking out boldly for three months, reasoning and persuading them about the kingdom of God.  Act 19:9  But when some were becoming hardened and disobedient, speaking evil of the Way before the people, he withdrew from them and took away the disciples, reasoning daily in the school of Tyrannus.  Act 19:10  This took place for two years, so that all who lived in Asia heard the word of the Lord, both Jews and Greeks.  The Sons of Sceva Act 19:11  God was performing extraordinary miracles by the hands of Paul,  Act 19:12  so that handkerchiefs or aprons were even carried from his body to the sick, and the diseases left them and the evil spirits went out.  Act 19:13  But also some of the Jewish exorcists, who went from place to place, attempted to name over those who had the evil spirits the name of the Lord Jesus, saying, "I adjure you by Jesus whom Paul preaches."  Act 19:14  Seven sons of one Sceva, a Jewish chief priest, were doing this.  Act 19:15  And the evil spirit answered and said to them, "I recognize Jesus, and I know about Paul, but who are you?"  Act 19:16  And the man, in whom was the evil spirit, leaped on them and subdued all of them and overpowered them, so that they fled out of that house naked and wounded.  Act 19:17  This became known to all, both Jews and Greeks, who lived in Ephesus; and fear fell upon them all and the name of the Lord Jesus was being magnified.  Act 19:18  Many also of those who had believed kept coming, confessing and disclosing their practices.  Act 19:19  And many of those who practiced magic brought their books together and began burning them in the sight of everyone; and they counted up the price of them and found it fifty thousand pieces of silver.  Act 19:20  So the word of the Lord was growing mightily and prevailing.  A Riot at Ephesus Act 19:21  Now after these things were finished, Paul purposed in the Spirit to go to Jerusalem after he had passed through Macedonia and Achaia, saying, "After I have been there, I must also see Rome."  Act 19:22  And having sent into Macedonia two of those who ministered to him, Timothy and Erastus, he himself stayed in Asia for a while.  Act 19:23  About that time there occurred no small disturbance concerning the Way.  Act 19:24  For a man named Demetrius, a silversmith, who made silver shrines of Artemis, was bringing no little business to the craftsmen;  Act 19:25  these he gathered together with the workmen of similar trades, and said, "Men, you know that our prosperity depends upon this business.  Act 19:26  "You see and hear that not only in Ephesus, but in almost all of Asia, this Paul has persuaded and turned away a considerable number of people, saying that gods made with hands are no gods at all.  Act 19:27  "Not only is there danger that this trade of ours fall into disrepute, but also that the temple of the great goddess Artemis be regarded as worthless and that she whom all of Asia and the world worship will even be dethroned from her magnificence."  Act 19:28  When they heard this and were filled with rage, they began crying out, saying, "Great is Artemis of the Ephesians!"  Act 19:29  The city was filled with the confusion, and they rushed with one accord into the theater, dragging along Gaius and Aristarchus, Paul's traveling companions from Macedonia.  Act 19:30  And when Paul wanted to go into the assembly, the disciples would not let him.  Act 19:31  Also some of the Asiarchs who were friends of his sent to him and repeatedly urged him not to venture into the theater.  Act 19:32  So then, some were shouting one thing and some another, for the assembly was in confusion and the majority did not know for what reason they had come together.  Act 19:33  Some of the crowd concluded it was Alexander, since the Jews had put him forward; and having motioned with his hand, Alexander was intending to make a defense to the assembly.  Act 19:34  But when they recognized that he was a Jew, a single outcry arose from them all as they shouted for about two hours, "Great is Artemis of the Ephesians!"  Act 19:35  After quieting the crowd, the town clerk *said, "Men of Ephesus, what man is there after all who does not know that the city of the Ephesians is guardian of the temple of the great Artemis and of the image which fell down from heaven?  Act 19:36  "So, since these are undeniable facts, you ought to keep calm and to do nothing rash.  Act 19:37  "For you have brought these men here who are neither robbers of temples nor blasphemers of our goddess.  Act 19:38  "So then, if Demetrius and the craftsmen who are with him have a complaint against any man, the courts are in session and proconsuls are available; let them bring charges against one another.  Act 19:39  "But if you want anything beyond this, it shall be settled in the lawful assembly.  Act 19:40  "For indeed we are in danger of being accused of a riot in connection with today's events, since there is no real cause for it, and in this connection we will be unable to account for this disorderly gathering."  Act 19:41  After saying this he dismissed the assembly.  Chapter 19 11, 12, 17 (Luke 8:46). Miracles No Encouragement to Blind Superstition—As Paul was brought in direct contact with the idolatrous inhabitants of Ephesus, the power of God was strikingly displayed through him. The apostles were not always able to work miracles at will. The Lord granted His servants this special power as the progress of His cause or the honor of His name required. Like Moses and Aaron at the court of Pharaoh, the apostle had now to maintain the truth against the lying wonders of the magicians; hence the miracles he wrought were of a different character from those which he had heretofore performed. As the hem of Christ's garment had communicated healing power to her who sought relief by the touch of faith, so on this occasion, garments were made the means of cure to all that believed; “diseases departed from them, and evil spirits went out of them.” Yet these miracles gave no encouragement to blind superstition. When Jesus felt the touch of the suffering woman, He exclaimed, “Virtue is gone out of me.” So the Scripture declares that the Lord wrought miracles by the hand of Paul, and that the name of the Lord Jesus was magnified, and not the name of Paul (Sketches from the Life of Paul, 135). 19. Value of the Books Sacrificed—When the books had been consumed, they proceeded to reckon up the value of the sacrifice. It was estimated at fifty thousand pieces of silver, equal to about ten thousand dollars (Sketches from the Life of Paul, 137). 33. See EGW on 2 Timothy 4:13, 14.

Paul in Macedonia and Greece Act 20:1  After the uproar had ceased, Paul sent for the disciples, and when he had exhorted them and taken his leave of them, he left to go to Macedonia.  Act 20:2  When he had gone through those districts and had given them much exhortation, he came to Greece.  Act 20:3  And there he spent three months, and when a plot was formed against him by the Jews as he was about to set sail for Syria, he decided to return through Macedonia.  Act 20:4  And he was accompanied by Sopater of Berea, the son of Pyrrhus, and by Aristarchus and Secundus of the Thessalonians, and Gaius of Derbe, and Timothy, and Tychicus and Trophimus of Asia.  Act 20:5  But these had gone on ahead and were waiting for us at Troas.  Act 20:6  We sailed from Philippi after the days of Unleavened Bread, and came to them at Troas within five days; and there we stayed seven days.  Eutychus Raised from the Dead Act 20:7  On the first day of the week, when we were gathered together to break bread, Paul began talking to them, intending to leave the next day, and he prolonged his message until midnight.  Act 20:8  There were many lamps in the upper room where we were gathered together.  Act 20:9  And there was a young man named Eutychus sitting on the window sill, sinking into a deep sleep; and as Paul kept on talking, he was overcome by sleep and fell down from the third floor and was picked up dead.  Act 20:10  But Paul went down and fell upon him, and after embracing him, he said, "Do not be troubled, for his life is in him."  Act 20:11  When he had gone back up and had broken the bread and eaten, he talked with them a long while until daybreak, and then left.  Act 20:12  They took away the boy alive, and were greatly comforted.  Act 20:13  But we, going ahead to the ship, set sail for Assos, intending from there to take Paul on board; for so he had arranged it, intending himself to go by land.  Act 20:14  And when he met us at Assos, we took him on board and came to Mitylene.  Act 20:15  Sailing from there, we arrived the following day opposite Chios; and the next day we crossed over to Samos; and the day following we came to Miletus.  Act 20:16  For Paul had decided to sail past Ephesus so that he would not have to spend time in Asia; for he was hurrying to be in Jerusalem, if possible, on the day of Pentecost.  Paul Speaks to the Ephesian Elders Act 20:17  From Miletus he sent to Ephesus and called to him the elders of the church.  Act 20:18  And when they had come to him, he said to them, "You yourselves know, from the first day that I set foot in Asia, how I was with you the whole time,  Act 20:19  serving the Lord with all humility and with tears and with trials which came upon me through the plots of the Jews;  Act 20:20  how I did not shrink from declaring to you anything that was profitable, and teaching you publicly and from house to house,  Act 20:21  solemnly testifying to both Jews and Greeks of repentance toward God and faith in our Lord Jesus Christ.  Act 20:22  "And now, behold, bound by the Spirit, I am on my way to Jerusalem, not knowing what will happen to me there,  Act 20:23  except that the Holy Spirit solemnly testifies to me in every city, saying that bonds and afflictions await me.  Act 20:24  "But I do not consider my life of any account as dear to myself, so that I may finish my course and the ministry which I received from the Lord Jesus, to testify solemnly of the gospel of the grace of God.  Act 20:25  "And now, behold, I know that all of you, among whom I went about preaching the kingdom, will no longer see my face.  Act 20:26  "Therefore, I testify to you this day that I am innocent of the blood of all men.  Act 20:27  "For I did not shrink from declaring to you the whole purpose of God.  Act 20:28  "Be on guard for yourselves and for all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood.  Act 20:29  "I know that after my departure savage wolves will come in among you, not sparing the flock;  Act 20:30  and from among your own selves men will arise, speaking perverse things, to draw away the disciples after them.  Act 20:31  "Therefore be on the alert, remembering that night and day for a period of three years I did not cease to admonish each one with tears.  Act 20:32  "And now I commend you to God and to the word of His grace, which is able to build you up and to give you the inheritance among all those who are sanctified.  Act 20:33  "I have coveted no one's silver or gold or clothes.  Act 20:34  "You yourselves know that these hands ministered to my own needs and to the men who were with me.  Act 20:35  "In everything I showed you that by working hard in this manner you must help the weak and remember the words of the Lord Jesus, that He Himself said, 'It is more blessed to give than to receive.'"  Act 20:36  When he had said these things, he knelt down and prayed with them all.  Act 20:37  And they began to weep aloud and embraced Paul, and repeatedly kissed him,  Act 20:38  grieving especially over the word which he had spoken, that they would not see his face again. And they were accompanying him to the ship. Chapter 20 17-35 (ch. 18:1-3; 1 Thessalonians 2:9; 2 Thessalonians 3:8). An All-round Minister—His [Paul's] toil-worn hands, as he presented them before the people, bore testimony that he was not chargeable to any man for his support. They detracted nothing, he deemed, from the force of his pathetic appeals, sensible, intelligent, and eloquent beyond those of any other man who had acted a part in the Christian ministry. In Acts 20:17-35 we see outlined the character of a Christian minister who faithfully performed his duty. He was an all-round minister. We do not think it is obligatory on all ministers to do in all respects as Paul did. Yet we say to all that Paul was a Christian gentleman of the highest type. His example shows that mechanical toil does not necessarily lessen the influence of anyone, that working with the hands in any honorable employment should not make a man coarse and rough and discourteous (The Youth's Instructor, January 31, 1901). 30 (2 Timothy 4:3, 4; 2 Peter 2:1). Strangle Unstable Theories—From the light given me of the Lord, men will arise speaking perverse things. Yea, already they have been working and speaking things which God has never revealed, bringing sacred truth upon a level with common things. Issues have been and will continue to be made of men's conceited fallacies, not of truth. The devisings of men's minds will invent tests that are no tests at all, that when the true test shall be made prominent, it shall be considered on a par with the man-made tests that have been of no value. We may expect that everything will be brought in and mingled with sound doctrine, but by clear, spiritual discernment, by the heavenly anointing, we must distinguish the sacred from the common which is being brought in to confuse faith and sound judgment and demerit the great, grand, testing truth for this time.... Never, never was there a time when the truth will suffer more from being misrepresented, belittled, demerited through the perverse disputings of men than in these last days. Men have brought themselves in with their heterogeneous mass of heresies which they represent as oracles for the people. The people are charmed with some strange, new thing, and are not wise in experience to discern the character of ideas that men may frame up as something. But to call it something of great consequence and tie it to the oracles of God does not make it truth. Oh, how this rebukes the low standard of piety in the churches. Men who want to present something original will conjure up things new and strange, and without consideration will step forward on these unstable theories that have been woven together as a precious theory. And present it as a life and death question.... We have the truth, the solid truth in the Word of God, and all these speculations and theories would better be strangled in the cradle rather than nourished and brought to prominence. We are to hear the voice of God from His revealed Word, the sure word of prophecy. Those who will magnify themselves and seek to do some wonderful thing would better come to a sound mind (Letter 136a, 1898). (Psalm 119:126, 127; 1 Timothy 4:1.) Traitors to Truth Become Her Worst Persecutors—Much so-called Christianity passes for genuine, faithful soundness, but it is because those who profess it have no persecution to endure for the truth's sake. When the day comes when the law of God is made void, and the church is sifted by the fiery trials that are to try all that live upon the earth, a great proportion of those who are supposed to be genuine will give heed to seducing spirits, and will turn traitors and betray sacred trusts. They will prove our very worst persecutors. “Of your own selves shall men arise, speaking perverse things, to draw away disciples after them;” and many will give heed to seducing spirits. Those who have lived on the flesh and blood of the Son of God—His Holy Word—will be strengthened, rooted, and grounded in the faith. They will see increased evidence why they should prize and obey the Word of God. With David, they will say, “They have made void thy law. Therefore love I thy commandments above gold; yea, above fine gold.” While others count them dross, they will arise to defend the faith. All who study their convenience, their pleasure, their enjoyment, will not stand in their trial (The Review and Herald, June 8, 1897). 33, 34. See EGW on ch. 18:1-3.

Paul Goes to Jerusalem Act 21:1  When we had parted from them and had set sail, we ran a straight course to Cos and the next day to Rhodes and from there to Patara;  Act 21:2  and having found a ship crossing over to Phoenicia, we went aboard and set sail.  Act 21:3  When we came in sight of Cyprus, leaving it on the left, we kept sailing to Syria and landed at Tyre; for there the ship was to unload its cargo.  Act 21:4  After looking up the disciples, we stayed there seven days; and they kept telling Paul through the Spirit not to set foot in Jerusalem.  Act 21:5  When our days there were ended, we left and started on our journey, while they all, with wives and children, escorted us until we were out of the city. After kneeling down on the beach and praying, we said farewell to one another.  Act 21:6  Then we went on board the ship, and they returned home again.  Act 21:7  When we had finished the voyage from Tyre, we arrived at Ptolemais, and after greeting the brethren, we stayed with them for a day.  Act 21:8  On the next day we left and came to Caesarea, and entering the house of Philip the evangelist, who was one of the seven, we stayed with him.  Act 21:9  Now this man had four virgin daughters who were prophetesses.  Act 21:10  As we were staying there for some days, a prophet named Agabus came down from Judea.  Act 21:11  And coming to us, he took Paul's belt and bound his own feet and hands, and said, "This is what the Holy Spirit says: 'In this way the Jews at Jerusalem will bind the man who owns this belt and deliver him into the hands of the Gentiles.'"  Act 21:12  When we had heard this, we as well as the local residents began begging him not to go up to Jerusalem.  Act 21:13  Then Paul answered, "What are you doing, weeping and breaking my heart? For I am ready not only to be bound, but even to die at Jerusalem for the name of the Lord Jesus."  Act 21:14  And since he would not be persuaded, we fell silent, remarking, "The will of the Lord be done!"  Act 21:15  After these days we got ready and started on our way up to Jerusalem.  Act 21:16  Some of the disciples from Caesarea also came with us, taking us to Mnason of Cyprus, a disciple of long standing with whom we were to lodge.  Paul Visits James Act 21:17  After we arrived in Jerusalem, the brethren received us gladly.  Act 21:18  And the following day Paul went in with us to James, and all the elders were present.  Act 21:19  After he had greeted them, he began to relate one by one the things which God had done among the Gentiles through his ministry.  Act 21:20  And when they heard it they began glorifying God; and they said to him, "You see, brother, how many thousands there are among the Jews of those who have believed, and they are all zealous for the Law;  Act 21:21  and they have been told about you, that you are teaching all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children nor to walk according to the customs.  Act 21:22  "What, then, is to be done? They will certainly hear that you have come.  Act 21:23  "Therefore do this that we tell you. We have four men who are under a vow;  Act 21:24  take them and purify yourself along with them, and pay their expenses so that they may shave their heads; and all will know that there is nothing to the things which they have been told about you, but that you yourself also walk orderly, keeping the Law.  Act 21:25  "But concerning the Gentiles who have believed, we wrote, having decided that they should abstain from meat sacrificed to idols and from blood and from what is strangled and from fornication."  Act 21:26  Then Paul took the men, and the next day, purifying himself along with them, went into the temple giving notice of the completion of the days of purification, until the sacrifice was offered for each one of them.  Paul Arrested in the Temple Act 21:27  When the seven days were almost over, the Jews from Asia, upon seeing him in the temple, began to stir up all the crowd and laid hands on him,  Act 21:28  crying out, "Men of Israel, come to our aid! This is the man who preaches to all men everywhere against our people and the Law and this place; and besides he has even brought Greeks into the temple and has defiled this holy place."  Act 21:29  For they had previously seen Trophimus the Ephesian in the city with him, and they supposed that Paul had brought him into the temple.  Act 21:30  Then all the city was provoked, and the people rushed together, and taking hold of Paul they dragged him out of the temple, and immediately the doors were shut.  Act 21:31  While they were seeking to kill him, a report came up to the commander of the Roman cohort that all Jerusalem was in confusion.  Act 21:32  At once he took along some soldiers and centurions and ran down to them; and when they saw the commander and the soldiers, they stopped beating Paul.  Act 21:33  Then the commander came up and took hold of him, and ordered him to be bound with two chains; and he began asking who he was and what he had done.  Act 21:34  But among the crowd some were shouting one thing and some another, and when he could not find out the facts because of the uproar, he ordered him to be brought into the barracks.  Act 21:35  When he got to the stairs, he was carried by the soldiers because of the violence of the mob;  Act 21:36  for the multitude of the people kept following them, shouting, "Away with him!"  Paul Speaks to the People Act 21:37  As Paul was about to be brought into the barracks, he said to the commander, "May I say something to you?" And he *said, "Do you know Greek?  Act 21:38  "Then you are not the Egyptian who some time ago stirred up a revolt and led the four thousand men of the Assassins out into the wilderness?"  Act 21:39  But Paul said, "I am a Jew of Tarsus in Cilicia, a citizen of no insignificant city; and I beg you, allow me to speak to the people."  Act 21:40  When he had given him permission, Paul, standing on the stairs, motioned to the people with his hand; and when there was a great hush, he spoke to them in the Hebrew dialect, saying, Chapter 21 20-26 (Galatians 2:11, 12). Paul's Advisers Not Infallible—This concession was not in harmony with his teachings nor with the firm integrity of his character. His advisers were not infallible. Though some of these men wrote under the inspiration of the Spirit of God, yet when not under its direct influence they sometimes erred. It will be remembered that on one occasion Paul withstood Peter to the face because he was acting a double part (Sketches from the Life of Paul, 214). 39 (ch. 22:3, 25-28). Paul's Background—His [Paul's] father was a man of reputation. He was a Cilician, but still a Roman citizen; for Paul declares that he was freeborn. Others obtained this freedom with a great sum, but Paul was freeborn. Paul had been educated by the most learned teachers of the age. He had been taught by Gamaliel. Paul was a rabbi and a statesman. He was a member of the Sanhedrim (Manuscript 95, 1899).

Paul on Malta Act 28:1  When they had been brought safely through, then we found out that the island was called Malta.  Act 28:2  The natives showed us extraordinary kindness; for because of the rain that had set in and because of the cold, they kindled a fire and received us all.  Act 28:3  But when Paul had gathered a bundle of sticks and laid them on the fire, a viper came out because of the heat and fastened itself on his hand.  Act 28:4  When the natives saw the creature hanging from his hand, they began saying to one another, "Undoubtedly this man is a murderer, and though he has been saved from the sea, justice has not allowed him to live."  Act 28:5  However he shook the creature off into the fire and suffered no harm.  Act 28:6  But they were expecting that he was about to swell up or suddenly fall down dead. But after they had waited a long time and had seen nothing unusual happen to him, they changed their minds and began to say that he was a god.  Act 28:7  Now in the neighborhood of that place were lands belonging to the leading man of the island, named Publius, who welcomed us and entertained us courteously three days.  Act 28:8  And it happened that the father of Publius was lying in bed afflicted with recurrent fever and dysentery; and Paul went in to see him and after he had prayed, he laid his hands on him and healed him.  Act 28:9  After this had happened, the rest of the people on the island who had diseases were coming to him and getting cured.  Act 28:10  They also honored us with many marks of respect; and when we were setting sail, they supplied us with all we needed.  Paul Arrives at Rome Act 28:11  At the end of three months we set sail on an Alexandrian ship which had wintered at the island, and which had the Twin Brothers for its figurehead.  Act 28:12  After we put in at Syracuse, we stayed there for three days.  Act 28:13  From there we sailed around and arrived at Rhegium, and a day later a south wind sprang up, and on the second day we came to Puteoli.  Act 28:14  There we found some brethren, and were invited to stay with them for seven days; and thus we came to Rome.  Act 28:15  And the brethren, when they heard about us, came from there as far as the Market of Appius and Three Inns to meet us; and when Paul saw them, he thanked God and took courage.  Act 28:16  When we entered Rome, Paul was allowed to stay by himself, with the soldier who was guarding him.  Paul in Rome Act 28:17  After three days Paul called together those who were the leading men of the Jews, and when they came together, he began saying to them, "Brethren, though I had done nothing against our people or the customs of our fathers, yet I was delivered as a prisoner from Jerusalem into the hands of the Romans.  Act 28:18  "And when they had examined me, they were willing to release me because there was no ground for putting me to death.  Act 28:19  "But when the Jews objected, I was forced to appeal to Caesar, not that I had any accusation against my nation.  Act 28:20  "For this reason, therefore, I requested to see you and to speak with you, for I am wearing this chain for the sake of the hope of Israel."  Act 28:21  They said to him, "We have neither received letters from Judea concerning you, nor have any of the brethren come here and reported or spoken anything bad about you.  Act 28:22  "But we desire to hear from you what your views are; for concerning this sect, it is known to us that it is spoken against everywhere."  Act 28:23  When they had set a day for Paul, they came to him at his lodging in large numbers; and he was explaining to them by solemnly testifying about the kingdom of God and trying to persuade them concerning Jesus, from both the Law of Moses and from the Prophets, from morning until evening.  Act 28:24  Some were being persuaded by the things spoken, but others would not believe.  Act 28:25  And when they did not agree with one another, they began leaving after Paul had spoken one parting word, "The Holy Spirit rightly spoke through Isaiah the prophet to your fathers,  Act 28:26  saying, 'GO TO THIS PEOPLE AND SAY, "YOU WILL KEEP ON HEARING, BUT WILL NOT UNDERSTAND; AND YOU WILL KEEP ON SEEING, BUT WILL NOT PERCEIVE;  Act 28:27  FOR THE HEART OF THIS PEOPLE HAS BECOME DULL, AND WITH THEIR EARS THEY SCARCELY HEAR, AND THEY HAVE CLOSED THEIR EYES; OTHERWISE THEY MIGHT SEE WITH THEIR EYES, AND HEAR WITH THEIR EARS, AND UNDERSTAND WITH THEIR HEART AND RETURN, AND I WOULD HEAL THEM."'  Act 28:28  "Therefore let it be known to you that this salvation of God has been sent to the Gentiles; they will also listen."  Act 28:29  [When he had spoken these words, the Jews departed, having a great dispute among themselves.]  Act 28:30  And he stayed two full years in his own rented quarters and was welcoming all who came to him,  Act 28:31  preaching the kingdom of God and teaching concerning the Lord Jesus Christ with all openness, unhindered. Chapter 28 1, 2. A Praise Service on a Stormy Morning—When the roll was called, not one was missing. Nearly three hundred souls—sailors, soldiers, passengers, and prisoners—stood that stormy November morning upon the shore of the island of Melita. And there were some that joined with Paul and his brethren in giving thanks to God, who had preserved their lives and brought them safe to land through the perils of the great deep (Sketches from the Life of Paul, 270). *****

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