Why I do NOT believe in a Pre-tribulation Rapture:
One, my first reason against a pre-tribulation rapture is a common sense type argument. If we favor a mid-tribulation rapture or post-tribulation rapture, then we must be ready for anything and everything and in relationship with God. It is easy to think that we get to avoid any trials and tribulation with a pre-tribulation rapture belief—we get to miss all the real serious stuff—“want to be on the first boat out”. With a mid-tribulation or post-tribulation belief, then one must be ready. If a pre-tribulation believer is wrong, then they are caught unprepared for the tribulation and may lose faith. If a post-tribulation rapture believer is wrong, then they miss out on the bad stuff. I would rather be ready and miss it then not be ready and have to go through it.
Two, an overall view of Matthew 24 in relation to the “rapture passages” (“one will be taken, one will be left”) seems to trump any Thessalonians or Revelation passage for a number of reasons. “As in the days of Noah…” is a quote that Jesus uses. If we look at the story of Noah closely, we do not see an avoidance of trial and tribulation. Noah preached for 100 years and only was able to get his family (a remnant) saved, but they still had to endure persecution, criticism, and endure the Flood (tribulation) and get through to the other side (like the Millenium under God). It makes no sense for Jesus to give His followers all the explanations and warnings (in Matthew 24 and other places) when He could have just told them not to worry because none of them will have to go through it.
Three, Zion, ZION, Z-I-O-N….since I come from a tradition that believes not only in a Jerusalem in Israel as important for the last days, but also my tradition believes in a New Jerusalem in the U.S. (Independence, MO) as important to the end-times. Zion, as a Holy City dominated by Christ, is really almost an “anti-thesis” to the Rapture (when referencing Pre-tribulation Rapture, I will just use the term “Rapture”). Zion means that we are active participants in the plans of God while the Rapture would have us as spectators in this Last Great Battle as we are “caught up to Heaven” and the clouds and wait for the Second Coming of Christ. Rapture says God does it all while we watch; Zion says that God works with us to establish His dwelling-place(s) or tabernacles on earth. If the Book of Acts is a model for us as His church then it is in partnership with God, Jesus Christ, and the Holy Spirit. If the beginning of the Church is a partnership, then surely the Church as Bride of the Lamb (End-times Church) must also be in the pattern of partnership—ZION! In my opinion, the story of Noah fits for Zion or New Jerusalem better than it does for Rapture.
Four, the timing of the Rapture theory with a vision by a young Scottish girl named Margaret McDonald and the propagation of this theory with Darby, Scofield (Study Bible) and others in relation to the timing of Book of Mormon which discusses New Jerusalem in the America’s or Promised Land. Both happened in 1830. They both cannot be prophetic because they are almost exact opposites. I readily admit that I am a Book of Mormon believer, but I am also a Bible believer (though I favor the Inspired Version Bible done by Joseph Smith, Jr.) In the 1830’s being a prophet was revolutionary and dangerous and hazardous considering the persecutions that Joseph Smith, Jr. endured. This concept of a prophet in leadership or a prophetic leader is not so revolutionary now (John Wimber, Mike Bickle, Rick Joyner, Bill Johnson, John & Carol Arnott, Heidi & Rolland Baker, and many more) Was JS, Jr. perfect? No. What prophet in the Bible is perfect other than Christ? (Moses, David, and Saul were all murderers or accomplices to murder.) Not one. Joseph Smith, Jr. did not waver and neither did the 11 witnesses to the Book of Mormon (Gold Plates). I do not know all that much about Margaret McDonald, but I know the Rapture theory plays into the desire of the Western Church to have security and safety over dealing with the calling of God to establish the Kingdom of God on earth.
Five,
Thursday, December 16, 2010
Lesson at Succoth--Final for Counseling, Psychology, and the Christian
Randall Q. Lawrence
Faith Bible College
Psychology, Counseling, and the Christian
Dr. H.
12/7/2010
Lesson at Succoth: Learning to Live as a Pilgrim (Pilgrimage)
A pilgrim is defined as a “traveler on a sacred journey” and a pilgrimage as “a journey to a sacred place” (see Webster’s dictionary—“a person who travels to a shrine or holy place as a religious act”) We are all called to a “pilgrimage or sacred journey”. We are called to keep our focus on the calling of God on our lives—our pilgrimages.
This is the calling for Abraham, the calling for the Israelites, and the calling to us today. Abraham obeyed the voice of God and journeyed from family and home to the Promised Land to dwell in tents (tabernacles, Succoth, booths). We see the faith and pilgrimage of Abraham described in Hebrews 11—the faith “hall of fame” chapter.
Hebrews 11:8-10, 13
8 By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went.
9 By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise:
10 For he looked for a city which hath foundations, whose builder and maker is God.
13 These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth.
Hebrews 11:16 speaks of a “better country….heavenly….he [God] hath prepared for them a city.” Later in Hebrews 12:22, it describes it as the “…city of the living God, the heavenly Jerusalem,…” while Revelation 21:2-3 illustrates this concept further with, “And I John saw the holy city, new Jerusalem, coming down from God out of heaven,….Behold the tabernacle of God is with men, and he will dwell with them, and they shall be his people….”
The Israelites were called to journey from Egypt and dwell in tents (tabernacles, Succoth) in the Wilderness between Egypt and the Promised Land. The setting forth of the covenant with Moses and the Israelites set up a tabernacle for the Presence of God in their midst during their Exodus (leaving of Egypt) and on their pilgrimage. Thus, the tabernacle of God in the wilderness and the feast of tabernacles (booths, Succoth) show a foreshadowing for the ultimate goal of “children of Abraham” (children of covenants with God)holy city of God, heavenly Jerusalem—continuous Presence of God in our midst.
So the covenant of Abraham in Genesis gets connected to the city of God in Revelation. The tabernacle by Moses and the Israelites in their “pilgrimage” through the wilderness (Exodus) foreshadows God in His tabernacle with His people in a New Heaven and on a New Earth (Revelation 21:1).
1 Peter 2:11 challenges, “Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul.” Interestingly enough, this is the same phrase used in Hebrews 11:13.
Peter challenged the early church (the “strangers and pilgrims”) to abstain from “fleshly lusts”. This was the challenge for the Israelites in getting out of Egypt—as our book says, “To get Egypt out of people” (p. 33) They (the Israelites) had spent years and years in bondage in Egypt. After the Exodus through God’s mighty works and wonders, then one of the biggest issues with the Israelites or Hebrews (word for passers-by and pilgrims) was to not look back, not murmur, not desire the “
Jesus spoke about a similar situation in putting your hand to the plow and not looking back (look up verses….)
The lesson of Succoth was for the Hebrews (Israelites) coming out of Egypt to separate themselves from the world and from their past—it’s a lesson not only for the early Christians but also for us today in pilgrimage.
This has been an ongoing struggle whether it is in the form of Abraham separating himself from his family and going to another land to which God directed him, Lot and family leaving the destruction of Sodom, the Israelites in “Exodus” from Egypt to the call in Revelation for future believers to separate themselves from Babylon and its enticements.
This was a challenge that Peter had in focusing on the Christ vs. focusing on the circumstances and world (see Peter with denial of Christ 3 times, Peter walking on water, Peter cutting off ear of high priest’s servant vs. Peter on Pentecost, Peter before the Sanhedrin, Peter in Temple). Hebrews 11:13 calls Abraham a pilgrim in the earth.
Faith Bible College
Psychology, Counseling, and the Christian
Dr. H.
12/7/2010
Lesson at Succoth: Learning to Live as a Pilgrim (Pilgrimage)
A pilgrim is defined as a “traveler on a sacred journey” and a pilgrimage as “a journey to a sacred place” (see Webster’s dictionary—“a person who travels to a shrine or holy place as a religious act”) We are all called to a “pilgrimage or sacred journey”. We are called to keep our focus on the calling of God on our lives—our pilgrimages.
This is the calling for Abraham, the calling for the Israelites, and the calling to us today. Abraham obeyed the voice of God and journeyed from family and home to the Promised Land to dwell in tents (tabernacles, Succoth, booths). We see the faith and pilgrimage of Abraham described in Hebrews 11—the faith “hall of fame” chapter.
Hebrews 11:8-10, 13
8 By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went.
9 By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise:
10 For he looked for a city which hath foundations, whose builder and maker is God.
13 These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth.
Hebrews 11:16 speaks of a “better country….heavenly….he [God] hath prepared for them a city.” Later in Hebrews 12:22, it describes it as the “…city of the living God, the heavenly Jerusalem,…” while Revelation 21:2-3 illustrates this concept further with, “And I John saw the holy city, new Jerusalem, coming down from God out of heaven,….Behold the tabernacle of God is with men, and he will dwell with them, and they shall be his people….”
The Israelites were called to journey from Egypt and dwell in tents (tabernacles, Succoth) in the Wilderness between Egypt and the Promised Land. The setting forth of the covenant with Moses and the Israelites set up a tabernacle for the Presence of God in their midst during their Exodus (leaving of Egypt) and on their pilgrimage. Thus, the tabernacle of God in the wilderness and the feast of tabernacles (booths, Succoth) show a foreshadowing for the ultimate goal of “children of Abraham” (children of covenants with God)holy city of God, heavenly Jerusalem—continuous Presence of God in our midst.
So the covenant of Abraham in Genesis gets connected to the city of God in Revelation. The tabernacle by Moses and the Israelites in their “pilgrimage” through the wilderness (Exodus) foreshadows God in His tabernacle with His people in a New Heaven and on a New Earth (Revelation 21:1).
1 Peter 2:11 challenges, “Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul.” Interestingly enough, this is the same phrase used in Hebrews 11:13.
Peter challenged the early church (the “strangers and pilgrims”) to abstain from “fleshly lusts”. This was the challenge for the Israelites in getting out of Egypt—as our book says, “To get Egypt out of people” (p. 33) They (the Israelites) had spent years and years in bondage in Egypt. After the Exodus through God’s mighty works and wonders, then one of the biggest issues with the Israelites or Hebrews (word for passers-by and pilgrims) was to not look back, not murmur, not desire the “
Jesus spoke about a similar situation in putting your hand to the plow and not looking back (look up verses….)
The lesson of Succoth was for the Hebrews (Israelites) coming out of Egypt to separate themselves from the world and from their past—it’s a lesson not only for the early Christians but also for us today in pilgrimage.
This has been an ongoing struggle whether it is in the form of Abraham separating himself from his family and going to another land to which God directed him, Lot and family leaving the destruction of Sodom, the Israelites in “Exodus” from Egypt to the call in Revelation for future believers to separate themselves from Babylon and its enticements.
This was a challenge that Peter had in focusing on the Christ vs. focusing on the circumstances and world (see Peter with denial of Christ 3 times, Peter walking on water, Peter cutting off ear of high priest’s servant vs. Peter on Pentecost, Peter before the Sanhedrin, Peter in Temple). Hebrews 11:13 calls Abraham a pilgrim in the earth.
Book of Acts assignment
Randall Q. Lawrence
Faith Bible College
Book of Acts
Dr. W.
10/4/2010
Book of Acts: what you got out of reading Acts
One thing that really stuck out to me regarding the book of Acts was the use of “word” and “Word of God”. “Word of God” is usually used to refer to the Bible, but since the New Testament canon was not written until well after this period and not set as a canon for 200+ years then Luke must mean something else with the use of “word”. He uses it 39 times with both Greek words Logos (3056) and Rhema (4487). Logos as “Word” is the one predominantly used (36 times) over Rhema (3 times).
References to “word” include Acts 2:41, 4:4, 4:29, 4:31, 6:2, 6:7, 8:4, 8:14, 8:25, 10:36, 10:44, 11:1, 11:19, 12:24, 13:5, 13:7, 13:15, 13:26, 13:44, 13:46, 13:48, 13:49, 14:3, 14:25, 15:7, 15:35, 15:36, 16:6, 16:32, 17:11, 17:13, 18:11, 19:10, 19:20, 20:32, 22:22. These are all the references to Logos (3056). This means to speak, intelligence, a word as expression of intelligence, speech with intended meaning, speak exactly God’s utterance---those of God understand; those not of God do not understand, Jesus as Word—first immaterial intelligence. This “Word” (3056) is also found in John 1:1-- “In the beginning was the Word and the Word was with God and the Word was God.” This is also found in Revelation 19:13 “And he was clothed with a vesture dipped in blood: and his name is called The Word of God.”
Additional references to “word” in the Book of Acts include Acts 10:37, 11:16, 28:25. These references are to Rhema (4487). This means to speak, a word spoken or uttered, a speech or sentence consisting of several words, a word, command denoting the operative or all-powerful word or command of God. This “word” (4487) is also found in Ephesians 6:17 “And take the helmet of salvation, and the sword of the Spirit, which is the word of God:”
I often hear “Word of God” used in reference to the Holy Bible (fundamental view) and Scriptures or I hear it in reference to preaching. Realizing that the Bible did not exist at this time as we know it, “Word of God” seems to point to prophetic (Spirit-filled) preaching and testifying with boldness and courage in the face of persecution.
Some good examples from the Book of Acts include 6:4—“But we will give ourselves continually to prayer, and to ministry of the word.” which describes the role of the Apostles in the early Christian church in relation to the temporal (material) role of the early deacons such as Stephen and Phillip. Another example comes from preaching/teaching by Peter unto the household of Cornelius in Acts 10:36—“The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:) A third example would be the ministry of Paul at Corinth in Acts 18:11—“And he continued there a year and six months, teaching the word of God among them.”
I have briefly looked at the Rhema references in Acts, but I do not understand the difference in use from the Logos references. It would make for an interesting comparison in another paper.
Faith Bible College
Book of Acts
Dr. W.
10/4/2010
Book of Acts: what you got out of reading Acts
One thing that really stuck out to me regarding the book of Acts was the use of “word” and “Word of God”. “Word of God” is usually used to refer to the Bible, but since the New Testament canon was not written until well after this period and not set as a canon for 200+ years then Luke must mean something else with the use of “word”. He uses it 39 times with both Greek words Logos (3056) and Rhema (4487). Logos as “Word” is the one predominantly used (36 times) over Rhema (3 times).
References to “word” include Acts 2:41, 4:4, 4:29, 4:31, 6:2, 6:7, 8:4, 8:14, 8:25, 10:36, 10:44, 11:1, 11:19, 12:24, 13:5, 13:7, 13:15, 13:26, 13:44, 13:46, 13:48, 13:49, 14:3, 14:25, 15:7, 15:35, 15:36, 16:6, 16:32, 17:11, 17:13, 18:11, 19:10, 19:20, 20:32, 22:22. These are all the references to Logos (3056). This means to speak, intelligence, a word as expression of intelligence, speech with intended meaning, speak exactly God’s utterance---those of God understand; those not of God do not understand, Jesus as Word—first immaterial intelligence. This “Word” (3056) is also found in John 1:1-- “In the beginning was the Word and the Word was with God and the Word was God.” This is also found in Revelation 19:13 “And he was clothed with a vesture dipped in blood: and his name is called The Word of God.”
Additional references to “word” in the Book of Acts include Acts 10:37, 11:16, 28:25. These references are to Rhema (4487). This means to speak, a word spoken or uttered, a speech or sentence consisting of several words, a word, command denoting the operative or all-powerful word or command of God. This “word” (4487) is also found in Ephesians 6:17 “And take the helmet of salvation, and the sword of the Spirit, which is the word of God:”
I often hear “Word of God” used in reference to the Holy Bible (fundamental view) and Scriptures or I hear it in reference to preaching. Realizing that the Bible did not exist at this time as we know it, “Word of God” seems to point to prophetic (Spirit-filled) preaching and testifying with boldness and courage in the face of persecution.
Some good examples from the Book of Acts include 6:4—“But we will give ourselves continually to prayer, and to ministry of the word.” which describes the role of the Apostles in the early Christian church in relation to the temporal (material) role of the early deacons such as Stephen and Phillip. Another example comes from preaching/teaching by Peter unto the household of Cornelius in Acts 10:36—“The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:) A third example would be the ministry of Paul at Corinth in Acts 18:11—“And he continued there a year and six months, teaching the word of God among them.”
I have briefly looked at the Rhema references in Acts, but I do not understand the difference in use from the Logos references. It would make for an interesting comparison in another paper.
Book of Acts Final
Randall Q. Lawrence
Faith Bible College
Book of Acts Final (paper)
Dr. W.
12/13/2010
Book of Acts: what you received, what you learned:
I have received and learned much from this class. I have been enriched by your comments and testimonies along with those of my classmates. You have been gifted with a ministry for healing and this parallels many incidents in the book of Acts from John and Peter with the lame man (Acts 3:1-11) to Paul and the sleepy young man who fell out of the window to his death and new life (Acts 20:8-12).
The book and the class have spent some time on the discussion of the name of the Book of Acts. It has been called “Acts of the Apostles” though that really only covers two main apostles in Peter and Paul. It does not take into account Stephen, Luke, Barnabas, Phillip, Ananias, and many more. It has been called “Acts of the Holy Spirit”. This has some merit with the book beginning with the promise of Jesus and the Father as evidenced by Pentecost (Acts 2) and continuing with the Holy Spirit moving on Paul, his fellow missionaries, and the early church (Acts 13, 14, 15, 16, 19, 20, 28). This fails somewhat with viewing Acts as a continuation of the Gospel of Luke and what Jesus is doing. Another proposal is to just use the title “Acts”. There are limitations with this also (see page 13 in Book of Acts of the Apostles text)
[Note: In the fall schedule, it is called “Book of Acts of the Holy Spirit”. So we see the different names in the text title and also in the course title on the schedule and in our most commonly used name—“Book of Acts”.]
If I had to come up with a name for it, I would just continue with “Acts”, but a longer name that would be descriptive and fitting, in my opinion, would be—“Acts of the partners of Jesus and Holy Spirit”. This would fit for Peter (intimate partner of Jesus and later Holy Spirit of promise) and for Paul (partner of Jesus and intimate worker with Holy Spirit) along with Stephen, Phillip, Ananias, Luke, Barnabas, Silas, and more. You could call it “Acts of Jesus and Holy Spirit” for short or “Acts of (partners of) Jesus and Holy Spirit” to emphasize the actions of Jesus and Holy Spirit in partnership with the Early Church. I like this name because it just as equally could apply to the early Pentecostal leaders like Charles Parham, William Seymour, Evan Roberts, Smith Wigglesworth, Maria Woodwirth-Etter, Aimee Semple McPherson, John G. Lake, Kathryn Kuhlman. It could also apply to us today with the emphasis on our calling to be “partners” (junior) with our “Senior Partners”—Jesus Christ and the Holy Spirit. I really appreciate the fact that I am studying for ministry, learning about the Bible, and being mentored for ministry at a time and place that believes these “Acts of the Holy Spirit” and “Acts of the Apostles” are not only for a previous “dispensation” but are possible, relevant, and happening even now in our day and time.
My main focus for this paper will be on Holy Spirit and how the Spirit (I will use “the” out of habit, but I realize that He is a personage along with the Father and the Son. I will not get into the Pentecostal Oneness vs. Trinitarian beliefs despite mentioning early Pentecostal pioneers) works with the Early Church and its leaders. I want to focus on the mention of the Holy Spirit (53 times total) in the Book of Acts.
Ch. "Spirit" Ch. "Spirit"
1 2, 5, 8, 16 15 8, 28
2 4, 17, 18, 33, 38 16 6, 7
3 17
4 8, 31 18
5 3, 9, 32 19 2, 6, 21
6 3, 5, 10 20 23, 28
7 51, 55 21 4, 11
8 15, 17, 18, 19, 29, 39 22
9 17,31 23
10 19, 38, 44, 45, 47 24
11 12, 15, 16, 24, 28 25
12 26
13 2, 4, 9, 52 27
14 28 25
Interestingly enough, “Holy Spirit, Holy Ghost, Spirit” is mentioned 41 times in the first 14 chapters and only mentioned 12 times in the second half of the Book of Acts which emphasizes Paul and his experiences where he recounts and testifies to his encounter with the Living Jesus Christ. (Acts 22:1-21, 24:10-21, 26:1-29)
Peter, who intimately knew Jesus and walked with him and saw the risen Lord, would tend to emphasize the action of Holy Spirit while Paul, formerly Saul and neither intimate with Jesus or Spirit, would emphasize Jesus in his testimonies and speeches before courts and kings. Now, both emphasized God’s role in turning their lives from denial and desertion (Peter—Matthew 26:69-75, Mark 14:66-72, Luke 22:54-65, John 18:25-27) and misrepresentation and misunderstanding God and persecution of “the sect of Jesus of Nazareth” (Acts 7:58, 9:1-8).
The main thing that I have learned from reading and studying the Book of Acts and from this class on Acts is the vital role of the Holy Spirit in the life of the early church and the vital role it should play in our lives as ministers of the Gospel. Our foundation is built on the works of Jesus Christ and the baptism, filling, and guidance of the Holy Spirit.
Paul listed the Gifts of the Holy Spirit in 1 Corinthians 12:8-10 [I will include reference in Acts to these gifts]: “For to one is given by the Spirit the word of wisdom [6:10]; to another the word of knowledge [10:19] by the same Spirit; To another faith [1:8] by the same Spirit; to another the gifts of healing [3:6-7, 5:15-16, 9:17, 9:32-35, 14:8-18]by the same Spirit; To another the working of miracles [2:43, 5:12, 6:8, 8:6-7, 9:40-42, 19:11-12, 20:8-12]; to another prophecy [1:16, 11:28, 19:6, 21:4, 21:11, 28:25]; to another discerning of spirits [5:3, 5:9, 7:51, 8:19]; to another divers kinds of tongues [2:4, 19:6], to another the interpretation of tongues [2:17-18, ];” I put the Gifts of the Spirit in bold. I included resurrection of the dead under “working of miracles” though it might fit under healing also.
Another key feature and action of the Holy Spirit involved specific persons being “filled with the Holy Spirit” like Peter (4:8), the Seven (6:3), Stephen (6:5, 7:55), Barnabas (11:24), and Saul/Paul (13:9). This is a key characteristic for leaders of the Church. After being filled by the Spirit, the denying Peter became the proclaiming Peter in the face of the killers of Jesus. Stephen was able to challenge the Jews and face his own death by stoning. Barnabas and Paul were able to handle being missionaries to the Gentiles/dispersed Jews and forerunners of the Gospel of Christ. The Holy Spirit was involved in separating or setting apart servants and/or missionaries (1:16, 6:3, 13:2).
The Holy Spirit was a director and guide to these church leaders and missionaries (8:29, 11:12, 13:4, 16:6-7, 19:21). It guided Philip to the Ethiopian eunuch who would plant the church in Ethiopia and then the Spirit did something unusual (not in listed 9 Gifts of the Spirit) and “caught away Philip”. (8:39) No modern transportation can compete with travel by the Holy Spirit! It lead both Peter and Cornelius so the door was opened for the church to include Gentiles. The Holy Spirit lead to the separating and setting apart of Barnabas and Paul for a missionary journey (13:2, 4). The Holy Ghost also prevented the preaching of the word in Asia and prevented missionary work in Bithynia—we need to pay attention to the “no’s” of the Holy Spirit. Paul sought guidance by the Holy Spirit in his ministry (19:21).
The Scriptures are clear about the importance of baptism by water. Scriptures in Acts make it clear that baptism of the Holy Spirit is also essential to the Christian walk and to our discipleship (1:5-8, 11:16, 19:2-6). Luke, the writer of the Gospel of Luke and Acts, ends his gospel with the instruction for the disciple to “…tarry ye in the city of Jerusalem, until ye be endued with power from on high.” (Luke 24:49) Jesus further describes this event for them to “…be baptized with the Holy Ghost…” (Acts 1:5)—“ye shall receive power, after that the Holy Ghost is come upon you and ye shall be witnesses unto me….unto the uttermost part of the earth.” (1:8) From these Scriptures, we understand the need for a disciple to be baptized and empowered by the Holy Spirit to be an effective witness and minister of Christ. The disciples continued “with one accord” (2:1) which was quite a contrast to the betrayal, denial, and mostly desertion of the apostles and disciples with the crucifixion. Pentecost demonstrated the power of God moving on the united disciples of Jesus by filling them and pouring out upon them. (2:4-18, 4:31, 10:44-47, 11:15, 19:6, 20:23). We learn the power of unity and power of tarrying for the endowment and baptism of the Holy Ghost.
Another characteristic of the Holy Spirit who Jesus called the Comforter (John 14:15-26) is a life of comfort in the face of adversity (Acts 9:31) and joy in the midst of struggle (Acts 13:52). Acts says, “God anointed Jesus…with the Holy Ghost and with power…” (10:38). As Jesus set the pattern, then we are called to walk in the same pattern with the anointing of God reflected in the baptism of the Holy Spirit and with power to proclaim the message of the Gospel of Jesus Christ with boldness in witness and preaching (2:17, 4:31, 5:29-33, 7:2-53, 9:20-22, 10:34-44, 13:16-43, 14:1, 17:2-4, 17:22-32, 22:1-21, 26:28)
In conclusion, the Book of Acts “(of the partners) of Jesus and Holy Spirit” is supported in word and deed with the Gifts of the Spirit along with comfort, joy, boldness, and courage. Acts illustrates a vital partnership between disciple and God through the Holy Spirit. The Holy Spirit provides direction in the affirmative or negative to actions and even appoints disciples as “overseers” (20:28). My best way to describe a disciple of Jesus without the Holy Spirit is kind of like a kitchen appliance without being plugged into the electric socket. One can look good, but you are not much use to the “cook” (Jesus Christ and God the Father) in helping and inviting others to the “marriage supper of the Lamb” (Matthew 22:1-14, Luke 14:15-24, Revelation 19:6-10). I have learned a lot about the Book of Acts and gifting by the Holy Spirit and the calling to put that gifting into actions (Acts) for God and for others.
Faith Bible College
Book of Acts Final (paper)
Dr. W.
12/13/2010
Book of Acts: what you received, what you learned:
I have received and learned much from this class. I have been enriched by your comments and testimonies along with those of my classmates. You have been gifted with a ministry for healing and this parallels many incidents in the book of Acts from John and Peter with the lame man (Acts 3:1-11) to Paul and the sleepy young man who fell out of the window to his death and new life (Acts 20:8-12).
The book and the class have spent some time on the discussion of the name of the Book of Acts. It has been called “Acts of the Apostles” though that really only covers two main apostles in Peter and Paul. It does not take into account Stephen, Luke, Barnabas, Phillip, Ananias, and many more. It has been called “Acts of the Holy Spirit”. This has some merit with the book beginning with the promise of Jesus and the Father as evidenced by Pentecost (Acts 2) and continuing with the Holy Spirit moving on Paul, his fellow missionaries, and the early church (Acts 13, 14, 15, 16, 19, 20, 28). This fails somewhat with viewing Acts as a continuation of the Gospel of Luke and what Jesus is doing. Another proposal is to just use the title “Acts”. There are limitations with this also (see page 13 in Book of Acts of the Apostles text)
[Note: In the fall schedule, it is called “Book of Acts of the Holy Spirit”. So we see the different names in the text title and also in the course title on the schedule and in our most commonly used name—“Book of Acts”.]
If I had to come up with a name for it, I would just continue with “Acts”, but a longer name that would be descriptive and fitting, in my opinion, would be—“Acts of the partners of Jesus and Holy Spirit”. This would fit for Peter (intimate partner of Jesus and later Holy Spirit of promise) and for Paul (partner of Jesus and intimate worker with Holy Spirit) along with Stephen, Phillip, Ananias, Luke, Barnabas, Silas, and more. You could call it “Acts of Jesus and Holy Spirit” for short or “Acts of (partners of) Jesus and Holy Spirit” to emphasize the actions of Jesus and Holy Spirit in partnership with the Early Church. I like this name because it just as equally could apply to the early Pentecostal leaders like Charles Parham, William Seymour, Evan Roberts, Smith Wigglesworth, Maria Woodwirth-Etter, Aimee Semple McPherson, John G. Lake, Kathryn Kuhlman. It could also apply to us today with the emphasis on our calling to be “partners” (junior) with our “Senior Partners”—Jesus Christ and the Holy Spirit. I really appreciate the fact that I am studying for ministry, learning about the Bible, and being mentored for ministry at a time and place that believes these “Acts of the Holy Spirit” and “Acts of the Apostles” are not only for a previous “dispensation” but are possible, relevant, and happening even now in our day and time.
My main focus for this paper will be on Holy Spirit and how the Spirit (I will use “the” out of habit, but I realize that He is a personage along with the Father and the Son. I will not get into the Pentecostal Oneness vs. Trinitarian beliefs despite mentioning early Pentecostal pioneers) works with the Early Church and its leaders. I want to focus on the mention of the Holy Spirit (53 times total) in the Book of Acts.
Ch. "Spirit" Ch. "Spirit"
1 2, 5, 8, 16 15 8, 28
2 4, 17, 18, 33, 38 16 6, 7
3 17
4 8, 31 18
5 3, 9, 32 19 2, 6, 21
6 3, 5, 10 20 23, 28
7 51, 55 21 4, 11
8 15, 17, 18, 19, 29, 39 22
9 17,31 23
10 19, 38, 44, 45, 47 24
11 12, 15, 16, 24, 28 25
12 26
13 2, 4, 9, 52 27
14 28 25
Interestingly enough, “Holy Spirit, Holy Ghost, Spirit” is mentioned 41 times in the first 14 chapters and only mentioned 12 times in the second half of the Book of Acts which emphasizes Paul and his experiences where he recounts and testifies to his encounter with the Living Jesus Christ. (Acts 22:1-21, 24:10-21, 26:1-29)
Peter, who intimately knew Jesus and walked with him and saw the risen Lord, would tend to emphasize the action of Holy Spirit while Paul, formerly Saul and neither intimate with Jesus or Spirit, would emphasize Jesus in his testimonies and speeches before courts and kings. Now, both emphasized God’s role in turning their lives from denial and desertion (Peter—Matthew 26:69-75, Mark 14:66-72, Luke 22:54-65, John 18:25-27) and misrepresentation and misunderstanding God and persecution of “the sect of Jesus of Nazareth” (Acts 7:58, 9:1-8).
The main thing that I have learned from reading and studying the Book of Acts and from this class on Acts is the vital role of the Holy Spirit in the life of the early church and the vital role it should play in our lives as ministers of the Gospel. Our foundation is built on the works of Jesus Christ and the baptism, filling, and guidance of the Holy Spirit.
Paul listed the Gifts of the Holy Spirit in 1 Corinthians 12:8-10 [I will include reference in Acts to these gifts]: “For to one is given by the Spirit the word of wisdom [6:10]; to another the word of knowledge [10:19] by the same Spirit; To another faith [1:8] by the same Spirit; to another the gifts of healing [3:6-7, 5:15-16, 9:17, 9:32-35, 14:8-18]by the same Spirit; To another the working of miracles [2:43, 5:12, 6:8, 8:6-7, 9:40-42, 19:11-12, 20:8-12]; to another prophecy [1:16, 11:28, 19:6, 21:4, 21:11, 28:25]; to another discerning of spirits [5:3, 5:9, 7:51, 8:19]; to another divers kinds of tongues [2:4, 19:6], to another the interpretation of tongues [2:17-18, ];” I put the Gifts of the Spirit in bold. I included resurrection of the dead under “working of miracles” though it might fit under healing also.
Another key feature and action of the Holy Spirit involved specific persons being “filled with the Holy Spirit” like Peter (4:8), the Seven (6:3), Stephen (6:5, 7:55), Barnabas (11:24), and Saul/Paul (13:9). This is a key characteristic for leaders of the Church. After being filled by the Spirit, the denying Peter became the proclaiming Peter in the face of the killers of Jesus. Stephen was able to challenge the Jews and face his own death by stoning. Barnabas and Paul were able to handle being missionaries to the Gentiles/dispersed Jews and forerunners of the Gospel of Christ. The Holy Spirit was involved in separating or setting apart servants and/or missionaries (1:16, 6:3, 13:2).
The Holy Spirit was a director and guide to these church leaders and missionaries (8:29, 11:12, 13:4, 16:6-7, 19:21). It guided Philip to the Ethiopian eunuch who would plant the church in Ethiopia and then the Spirit did something unusual (not in listed 9 Gifts of the Spirit) and “caught away Philip”. (8:39) No modern transportation can compete with travel by the Holy Spirit! It lead both Peter and Cornelius so the door was opened for the church to include Gentiles. The Holy Spirit lead to the separating and setting apart of Barnabas and Paul for a missionary journey (13:2, 4). The Holy Ghost also prevented the preaching of the word in Asia and prevented missionary work in Bithynia—we need to pay attention to the “no’s” of the Holy Spirit. Paul sought guidance by the Holy Spirit in his ministry (19:21).
The Scriptures are clear about the importance of baptism by water. Scriptures in Acts make it clear that baptism of the Holy Spirit is also essential to the Christian walk and to our discipleship (1:5-8, 11:16, 19:2-6). Luke, the writer of the Gospel of Luke and Acts, ends his gospel with the instruction for the disciple to “…tarry ye in the city of Jerusalem, until ye be endued with power from on high.” (Luke 24:49) Jesus further describes this event for them to “…be baptized with the Holy Ghost…” (Acts 1:5)—“ye shall receive power, after that the Holy Ghost is come upon you and ye shall be witnesses unto me….unto the uttermost part of the earth.” (1:8) From these Scriptures, we understand the need for a disciple to be baptized and empowered by the Holy Spirit to be an effective witness and minister of Christ. The disciples continued “with one accord” (2:1) which was quite a contrast to the betrayal, denial, and mostly desertion of the apostles and disciples with the crucifixion. Pentecost demonstrated the power of God moving on the united disciples of Jesus by filling them and pouring out upon them. (2:4-18, 4:31, 10:44-47, 11:15, 19:6, 20:23). We learn the power of unity and power of tarrying for the endowment and baptism of the Holy Ghost.
Another characteristic of the Holy Spirit who Jesus called the Comforter (John 14:15-26) is a life of comfort in the face of adversity (Acts 9:31) and joy in the midst of struggle (Acts 13:52). Acts says, “God anointed Jesus…with the Holy Ghost and with power…” (10:38). As Jesus set the pattern, then we are called to walk in the same pattern with the anointing of God reflected in the baptism of the Holy Spirit and with power to proclaim the message of the Gospel of Jesus Christ with boldness in witness and preaching (2:17, 4:31, 5:29-33, 7:2-53, 9:20-22, 10:34-44, 13:16-43, 14:1, 17:2-4, 17:22-32, 22:1-21, 26:28)
In conclusion, the Book of Acts “(of the partners) of Jesus and Holy Spirit” is supported in word and deed with the Gifts of the Spirit along with comfort, joy, boldness, and courage. Acts illustrates a vital partnership between disciple and God through the Holy Spirit. The Holy Spirit provides direction in the affirmative or negative to actions and even appoints disciples as “overseers” (20:28). My best way to describe a disciple of Jesus without the Holy Spirit is kind of like a kitchen appliance without being plugged into the electric socket. One can look good, but you are not much use to the “cook” (Jesus Christ and God the Father) in helping and inviting others to the “marriage supper of the Lamb” (Matthew 22:1-14, Luke 14:15-24, Revelation 19:6-10). I have learned a lot about the Book of Acts and gifting by the Holy Spirit and the calling to put that gifting into actions (Acts) for God and for others.
Final: Advanced Understanding of Spirit...Steps to be filled with Holy Spirit
Randall Q. Lawrence
Faith Bible College
Understanding the Spirit,
Sickness & Demonic Power
Dr. Nick
12/13/2010
Final: Steps to be filled with the Holy Spirit
I wanted to take this topic because of my experience this year on Palm Sunday, March 28 in Excelsior Springs. As an RN (Registered Nurse), I noticed Elder Larry (Quinter) having problems following the church service. His color was rather pasty, had weakness, and was complaining of his chest and heart. Ellie, his wife, was very concerned. Dr. Nick was there along with Dr. Esperanza, and I believe Dr. Eva. I remember Dr. Nick instructing everyone to begin to pray in their prayer language. I did not have one, and so I prayed in English. This spirit of MI (myocardial infarction-heart attack) or another heart issue was not breaking off so Dr. Nick instructed Larry to begin to pray in his prayer tongue. It (the demonic spirit) then broke off as his normal color and breathing returned. I was amazed and realized these persons will “fight for you” when the devil and demons try to get you. After I left from Larry, I saw my friend, Peggy, being prayed over by Missionary Julie Nash and Dr. Esperanza (?) for her prayer language. I went back to be with them, and Julie looked at me looking at Peggy and realized that I desired my prayer language also. It opened up to me and Peggy both that day. I had felt impotent (in not having a prayer language) with prayer over Larry. I had discussions with Ben, my instructor in Bible Prophecy II, over prayer language—“It’s there….” was prophetic word of knowledge that he had given me. Since Palm Sunday, Peggy and I have both deepened the use of prayer language/tongues in our lives and have used it over and over.
I bring up this experience because I think it helps to have a personal experience to look at as far as guidelines for being filled with the Holy Spirit. The Book of Acts gives some guidelines, but all the experiences of a mighty move of the Holy Ghost are not all the same, but there are certain parallels to these Spirit-filled experiences. Jesus Christ had instructed the disciples to “Ask, and it shall be given you; seek, and ye shall find; knock, and it shall opened to you:” (Matthew 7:7)
Let us use this scripture to come up with guidelines or conditions in order to be filled with the Holy Spirit. The “asking” would be the prayer and waiting on the Lord—well-illustrated in Pentecost with the disciples waiting on the promise of the Father and prophecy and instruction of Jesus (Acts 2). The “seeking” would be in seeking to be filled with the Holy Spirit and in seeking persons (ones filled with Holy Spirit, speak in tongues or prayer language, anointed of God)—Peter and John with Samaritans (Acts 8:17) and Paul with the Ephesians (Acts 19:6). The “knocking” would be conditions like inspired, Spirit-filled preaching (the Word of the Lord), laying on of hands by anointed and Spirit-filled ministers—Ananias with Paul (Acts 9:17), Paul in Ephesus. Another condition necessary for the filling of the Holy Spirit would also include deliverance (p. 42, #27 text).
I may by wrong, but I do not see a clear pattern of “1, 2, 3” or “A, B, C” steps for the “filling of the Holy Spirit”. I do see a number of conditions necessary for a move of the Holy Spirit—deliverance, unity, focus on prayer, seeking no matter what it takes. The Holy Spirit, God and Christ are very creative with their bestowal of Gifts of the Spirit. In the Book of Acts, this “filling of the Holy Spirit” came both prior and after water baptism (see Acts 10:44-48). It came with tongues and prayer language. These conditions were met with Peggy and me receiving our prayer tongues in March earlier this year.
Note: These conditions were also met with Charles Parham and Agnes Ozman for the beginning of the Pentecostal movement in 1900. The only condition that was not met was to have tongue-speaking believers praying over Ms. Ozman. She, her fellow students, and Charles Parham were all asking and praying, seeking an answer to tongues as a manifestation of baptism of the Holy Spirit, and knocking on Heaven to get an answer with prayer and not giving up. This later would lead to the Azusa Street revival through Parham and William Seymour, student under Parham in Houston, TX.
Faith Bible College
Understanding the Spirit,
Sickness & Demonic Power
Dr. Nick
12/13/2010
Final: Steps to be filled with the Holy Spirit
I wanted to take this topic because of my experience this year on Palm Sunday, March 28 in Excelsior Springs. As an RN (Registered Nurse), I noticed Elder Larry (Quinter) having problems following the church service. His color was rather pasty, had weakness, and was complaining of his chest and heart. Ellie, his wife, was very concerned. Dr. Nick was there along with Dr. Esperanza, and I believe Dr. Eva. I remember Dr. Nick instructing everyone to begin to pray in their prayer language. I did not have one, and so I prayed in English. This spirit of MI (myocardial infarction-heart attack) or another heart issue was not breaking off so Dr. Nick instructed Larry to begin to pray in his prayer tongue. It (the demonic spirit) then broke off as his normal color and breathing returned. I was amazed and realized these persons will “fight for you” when the devil and demons try to get you. After I left from Larry, I saw my friend, Peggy, being prayed over by Missionary Julie Nash and Dr. Esperanza (?) for her prayer language. I went back to be with them, and Julie looked at me looking at Peggy and realized that I desired my prayer language also. It opened up to me and Peggy both that day. I had felt impotent (in not having a prayer language) with prayer over Larry. I had discussions with Ben, my instructor in Bible Prophecy II, over prayer language—“It’s there….” was prophetic word of knowledge that he had given me. Since Palm Sunday, Peggy and I have both deepened the use of prayer language/tongues in our lives and have used it over and over.
I bring up this experience because I think it helps to have a personal experience to look at as far as guidelines for being filled with the Holy Spirit. The Book of Acts gives some guidelines, but all the experiences of a mighty move of the Holy Ghost are not all the same, but there are certain parallels to these Spirit-filled experiences. Jesus Christ had instructed the disciples to “Ask, and it shall be given you; seek, and ye shall find; knock, and it shall opened to you:” (Matthew 7:7)
Let us use this scripture to come up with guidelines or conditions in order to be filled with the Holy Spirit. The “asking” would be the prayer and waiting on the Lord—well-illustrated in Pentecost with the disciples waiting on the promise of the Father and prophecy and instruction of Jesus (Acts 2). The “seeking” would be in seeking to be filled with the Holy Spirit and in seeking persons (ones filled with Holy Spirit, speak in tongues or prayer language, anointed of God)—Peter and John with Samaritans (Acts 8:17) and Paul with the Ephesians (Acts 19:6). The “knocking” would be conditions like inspired, Spirit-filled preaching (the Word of the Lord), laying on of hands by anointed and Spirit-filled ministers—Ananias with Paul (Acts 9:17), Paul in Ephesus. Another condition necessary for the filling of the Holy Spirit would also include deliverance (p. 42, #27 text).
I may by wrong, but I do not see a clear pattern of “1, 2, 3” or “A, B, C” steps for the “filling of the Holy Spirit”. I do see a number of conditions necessary for a move of the Holy Spirit—deliverance, unity, focus on prayer, seeking no matter what it takes. The Holy Spirit, God and Christ are very creative with their bestowal of Gifts of the Spirit. In the Book of Acts, this “filling of the Holy Spirit” came both prior and after water baptism (see Acts 10:44-48). It came with tongues and prayer language. These conditions were met with Peggy and me receiving our prayer tongues in March earlier this year.
Note: These conditions were also met with Charles Parham and Agnes Ozman for the beginning of the Pentecostal movement in 1900. The only condition that was not met was to have tongue-speaking believers praying over Ms. Ozman. She, her fellow students, and Charles Parham were all asking and praying, seeking an answer to tongues as a manifestation of baptism of the Holy Spirit, and knocking on Heaven to get an answer with prayer and not giving up. This later would lead to the Azusa Street revival through Parham and William Seymour, student under Parham in Houston, TX.
Midterm for Advanced Understanding of Spirit, Sickness, and Demons
Randall Q. Lawrence
Faith Bible College
Dr. Nick
10/25/2010
Midterm paper: Seek the Healer and not the healing (at least 3 examples)
I am going to discuss a number of healing stories regarding Jesus. I will focus on stories where persons were not afraid to go after Jesus and his attentions.
First, I will begin with the story of the blind man (or men) near Jericho. This story is recounted for the most part word for word in the 3 synoptic gospels (Matthew 20:29-34, Mark 10:46-52, Luke 18:35-43). Only in Mark is he named as “Bartimaeus, a blind beggar, the son of Timaeus”. Matthew describes two blind men calling out (v. 30). One thing common to all the accounts is the faith exhibited in calling Jesus “Son of David” implying Messiah or “anointed one” (Isaiah 11:1, Jeremiah 23:5-6, Romans 1:3, Revelation 22:16). The important thing in this story is that the blind man (or men) did not give up on calling out to Jesus and “cried out all the more” when rebuked by others. I like the Mark account about him “throwing off his mantle…”, springing up, and coming to Jesus. He wanted a healing, but his focus was on Jesus and faith in Jesus first. Jesus asked him what he wanted—“let me receive my sight”. Jesus commended his faith in the healing of his sight. All 3 accounts speak of him or them following Jesus, but I like the ending in Luke about him “…glorifying God; and all the people, when they saw it, gave praise to God.” (v. 43) (Note: There is a similar account in Matthew 9:27-31 about two blind men healed)
Second, I would like to look at the story of the Samaritan woman at the well in John 4:1-42. Jesus breaks a couple of taboo’s here both by speaking with a woman and with a Samaritan woman at the well in asking her for a drink. He offers “living water” (v. 10, 13-14) and describing it as a “…well of water springing up unto everlasting life”. She is still focused on literal water until Jesus proceeds to give her a prophetic “word of knowledge” regarding her having had five husbands and living with another man now. She calls Him a “prophet”. Jesus proceeds to reveal His identity as Messiah and teaches about true worship that supersedes the Jews (worship in Jerusalem) and the Samaritans (worship on the mountain)—“…true worshippers shall worship the Father in spirit and in truth….God is a Spirit: and they that worship him must worship him in spirit and in truth.” (v. 23-24) The disciples return and marvel at Him speaking with a Samaritan woman. The woman leaves her pot and goes into the city telling about her encounter with the “Christ”—“Come, see a man, which told me all things that ever I did: is not this the Christ?” (v. 29) It is now the disciples’ turn to be too literal when Jesus speaks of His “meat is to do the will of him who sent me, and to finish his work”. (v. 34). Many Samaritans of the city proceeded to entreat him to stay so He and His disciples tarried there for two days. This woman went from going to the well by herself (possibly ostracized from the other women of the city) to becoming an “evangelist” for Jesus Christ for the city. Even though they speak about believing in Him (“…indeed the Christ, the Saviour of the world”—v.42) from their own experiences and encounters with the living water of Jesus, it was still the word of the Samaritan woman that drew the “harvest” (John 4:35) for Jesus. This woman found emotional and social healing and restoration by pointing others to Jesus and becoming His messenger for her city and its inhabitants. The Healer provides “living water” and “meat” (doing Will of Father), teaches about “true worship” and about fields “white already to harvest” (v. 35)—essence of discipleship and seeking the Healer. Jesus in ministry has the same focus (“do the will of him that sent me…”—John 4:34) as He did when He was twelve years old (“…I must be about my Father’s business”—Luke 2:49)
Third, I would like to look at the story of the man born blind in John 9:1-41. He has two brief encounters with Jesus at the beginning and end of the chapter. Most of the chapter is devoted to the discussion between this healed man and the Pharisees. The disciples had questioned Jesus on whether this man or his parents had sinned (a common belief was that calamities, disease, or disability resulted from sin). Jesus answered that it was not a result of sin but “that the works of God should be made manifest…” (v. 3) On the Sabbath, Jesus anointed the man with “clay and spittle” and directed him to the pool of Siloam to wash it off then he received his sight. The man had to first answer to the people then to the Pharisees who questioned him, questioned his parents and then questioned him once again. There was division between the Pharisees over his “work” on the Sabbath vs. the evidence of healing. His parents confirmed that he was born blind and could now see. The man had been questioned thoroughly the first time. When he was brought back and told Jesus was a “sinner” (v. 24) according to the Pharisees and was questioned repeatedly regarding his healing, then the man responded with “Why herein is a marvellous thing, that ye know not from whence he is, and yet he hath opened mine eyes. Now we know that God heareth not sinners…If this man were not of God, he could do nothing.” (v. 30-33). They reviled the man and threw him out (a threat with which his parents had been afraid of the Pharisees). After this, Jesus found him and revealed His identity as “Son of God” as He asked him about his faith. The man then confessed his faith in Jesus and worshipped Him. Jesus then makes a statement about coming into the world so the blind will see and so the seeing will be blind (refusal to acknowledge the Lordship of Christ). The man born blind not only received a physical healing but also spiritual sight and revelation of Jesus Christ as Son of God. The man born blind, like the Samaritan woman, first thought of Him as a “prophet” (v. 17) but quickly understood Him as so much more—Son of David, living water, Son of God, THE HEALER.
Faith Bible College
Dr. Nick
10/25/2010
Midterm paper: Seek the Healer and not the healing (at least 3 examples)
I am going to discuss a number of healing stories regarding Jesus. I will focus on stories where persons were not afraid to go after Jesus and his attentions.
First, I will begin with the story of the blind man (or men) near Jericho. This story is recounted for the most part word for word in the 3 synoptic gospels (Matthew 20:29-34, Mark 10:46-52, Luke 18:35-43). Only in Mark is he named as “Bartimaeus, a blind beggar, the son of Timaeus”. Matthew describes two blind men calling out (v. 30). One thing common to all the accounts is the faith exhibited in calling Jesus “Son of David” implying Messiah or “anointed one” (Isaiah 11:1, Jeremiah 23:5-6, Romans 1:3, Revelation 22:16). The important thing in this story is that the blind man (or men) did not give up on calling out to Jesus and “cried out all the more” when rebuked by others. I like the Mark account about him “throwing off his mantle…”, springing up, and coming to Jesus. He wanted a healing, but his focus was on Jesus and faith in Jesus first. Jesus asked him what he wanted—“let me receive my sight”. Jesus commended his faith in the healing of his sight. All 3 accounts speak of him or them following Jesus, but I like the ending in Luke about him “…glorifying God; and all the people, when they saw it, gave praise to God.” (v. 43) (Note: There is a similar account in Matthew 9:27-31 about two blind men healed)
Second, I would like to look at the story of the Samaritan woman at the well in John 4:1-42. Jesus breaks a couple of taboo’s here both by speaking with a woman and with a Samaritan woman at the well in asking her for a drink. He offers “living water” (v. 10, 13-14) and describing it as a “…well of water springing up unto everlasting life”. She is still focused on literal water until Jesus proceeds to give her a prophetic “word of knowledge” regarding her having had five husbands and living with another man now. She calls Him a “prophet”. Jesus proceeds to reveal His identity as Messiah and teaches about true worship that supersedes the Jews (worship in Jerusalem) and the Samaritans (worship on the mountain)—“…true worshippers shall worship the Father in spirit and in truth….God is a Spirit: and they that worship him must worship him in spirit and in truth.” (v. 23-24) The disciples return and marvel at Him speaking with a Samaritan woman. The woman leaves her pot and goes into the city telling about her encounter with the “Christ”—“Come, see a man, which told me all things that ever I did: is not this the Christ?” (v. 29) It is now the disciples’ turn to be too literal when Jesus speaks of His “meat is to do the will of him who sent me, and to finish his work”. (v. 34). Many Samaritans of the city proceeded to entreat him to stay so He and His disciples tarried there for two days. This woman went from going to the well by herself (possibly ostracized from the other women of the city) to becoming an “evangelist” for Jesus Christ for the city. Even though they speak about believing in Him (“…indeed the Christ, the Saviour of the world”—v.42) from their own experiences and encounters with the living water of Jesus, it was still the word of the Samaritan woman that drew the “harvest” (John 4:35) for Jesus. This woman found emotional and social healing and restoration by pointing others to Jesus and becoming His messenger for her city and its inhabitants. The Healer provides “living water” and “meat” (doing Will of Father), teaches about “true worship” and about fields “white already to harvest” (v. 35)—essence of discipleship and seeking the Healer. Jesus in ministry has the same focus (“do the will of him that sent me…”—John 4:34) as He did when He was twelve years old (“…I must be about my Father’s business”—Luke 2:49)
Third, I would like to look at the story of the man born blind in John 9:1-41. He has two brief encounters with Jesus at the beginning and end of the chapter. Most of the chapter is devoted to the discussion between this healed man and the Pharisees. The disciples had questioned Jesus on whether this man or his parents had sinned (a common belief was that calamities, disease, or disability resulted from sin). Jesus answered that it was not a result of sin but “that the works of God should be made manifest…” (v. 3) On the Sabbath, Jesus anointed the man with “clay and spittle” and directed him to the pool of Siloam to wash it off then he received his sight. The man had to first answer to the people then to the Pharisees who questioned him, questioned his parents and then questioned him once again. There was division between the Pharisees over his “work” on the Sabbath vs. the evidence of healing. His parents confirmed that he was born blind and could now see. The man had been questioned thoroughly the first time. When he was brought back and told Jesus was a “sinner” (v. 24) according to the Pharisees and was questioned repeatedly regarding his healing, then the man responded with “Why herein is a marvellous thing, that ye know not from whence he is, and yet he hath opened mine eyes. Now we know that God heareth not sinners…If this man were not of God, he could do nothing.” (v. 30-33). They reviled the man and threw him out (a threat with which his parents had been afraid of the Pharisees). After this, Jesus found him and revealed His identity as “Son of God” as He asked him about his faith. The man then confessed his faith in Jesus and worshipped Him. Jesus then makes a statement about coming into the world so the blind will see and so the seeing will be blind (refusal to acknowledge the Lordship of Christ). The man born blind not only received a physical healing but also spiritual sight and revelation of Jesus Christ as Son of God. The man born blind, like the Samaritan woman, first thought of Him as a “prophet” (v. 17) but quickly understood Him as so much more—Son of David, living water, Son of God, THE HEALER.
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